We have enjoined on man to be good to his parents: His mother carries him in her womb with hardship, and gives birth to him in pain. Thirty months is the period of her carrying and weaning him. When he attains to manhood and the age of forty, he says: "O Lord, guide me to thank You for the favours You have bestowed on me and my parents, and to do things good as may please You, and give me a righteous off-spring. I turn to You in penitence and submit."
And We have commanded man to be good towards parents; his mother bore him with hardship, and delivered him with hardship; and carrying him and weaning him is for thirty months; until when he* reached maturity and became forty years of age, he said, “My Lord! Inspire me to be thankful for the favours you bestowed upon me and my parents, and that I may perform the deeds pleasing to You, and keep merit among my offspring; I have inclined towards you and I am a Muslim.” (* This verse was revealed concerning S. Abu Bakr – the first caliph, R. A. A)
We have charged man, that he be kind to his parents; his mother bore him painfully, and painfully she gave birth to him; his bearing and his weaning are thirty months. Until, when he is fully grown, and reaches forty years, he says, 'O my Lord, dispose me that I may be thankful for Thy blessing wherewith Thou hast blessed me and my father and mother, and that I may do righteousness well-pleasing to Thee; and make me righteous also in my seed. Behold, I repent to Thee, and am among those that surrender.'
NOW [among the best of the deeds which] We have enjoined upon man is goodness towards his parents. In pain did his mother bear him, and in pain did she give him birth; and her bearing him and his utter dependence on her took thirty months. and so, when he attains to full maturity and reaches forty years, he [that is righteous] prays: “O my Sustainer! Inspire me so that I may forever be grateful for those blessings of Thine with which Thou hast graced me and my parents, and that I may do what is right [in a manner] that will meet with Thy goodly acceptance; and grant me righteousness in my offspring [as well]. Verily, unto Thee have I turned in repentance: for, verily, I am of those who have surrendered themselves unto Thee!”
And We have enjoined upon man kindness Unto the parents: with hardship his mother beareth him and with hardship she bringeth him forth, and the bearing of him and the weaning of him is thirty months, until, when he attaineth his full strength and attaineth the age of forty years, he saith: my Lord! grant me that may give thanks for the favour wherewith. Thou hast favoured me and my parents and that may work righteously such as Thou mayest approve; and be Thou good Unto me in my progeny, verily have turned Unto Thee repentant, and verily I am of those who submit.
And We have enjoined on man to be dutiful and kind to his parents. His mother bears him with hardship and she brings him forth with hardship, and the bearing of him, and the weaning of him is thirty (30) months, till when he attains full strength and reaches forty years, he says: "My Lord! Grant me the power and ability that I may be grateful for Your Favour which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You, and make my off-spring good. Truly, I have turned to You in repentance, and truly, I am one of the Muslims (submitting to Your Will)."
We have enjoined upon man kindness to his parents. His mother carried him with difficulty, and delivered him with difficulty. His bearing and weaning takes thirty months. Until, when he has attained his maturity, and has reached forty years, he says, “Lord, enable me to appreciate the blessings You have bestowed upon me and upon my parents, and to act with righteousness, pleasing You. And improve my children for me. I have sincerely repented to You, and I am of those who have surrendered.”
We have enjoined man to be kind to his parents. In pain did his mother bear him and in pain did she give birth to him. The carrying of the child to his weaning is a period of thirty months. And when he is grown to full maturity and reaches the age of forty, he prays: “My Lord, dispose me that I may give thanks for the bounty that You have bestowed upon me and my parents, and dispose me that I may do righteous deeds that would please You, and also make my descendants righteous. I repent to You, and I am one of those who surrender themselves to You.”
And We have enjoined on man to be dutiful and kind to his parents. His mother bears him with hardship. And she delivers him with hardship. And (the period of) his gestation and the weaning of him is thirty months, till when he attains full strength and reaches forty years, he says: "My Lord! Grant me the power and ability that I may be grateful for Your favor which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You, and make my offspring good. Truly, I have turned to You in repentance, and truly, I am one of the Muslims."
And We have commended unto man kindness toward parents. His mother beareth him with reluctance, and bringeth him forth with reluctance, and the bearing of him and the weaning of him is thirty months, till, when he attaineth full strength and reacheth forty years, he saith: My Lord! Arouse me that I may give thanks for the favour wherewith Thou hast favoured me and my parents, and that I may do right acceptable unto Thee. And be gracious unto me in the matter of my seed. Lo! I have turned unto Thee repentant, and lo! I am of those who surrender (unto Thee).
We have enjoined man to be kind to his parents. His mother has carried him in travail, and bore him in travail, and his gestation and weaning take thirty months. When he comes of age and reaches forty years, he says, ‘My Lord! Inspire me to give thanks for Your blessing with which You have blessed me and my parents, and that I may do righteous deeds which please You, and invest my descendants with righteousness. Indeed I have turned to you in penitence, and I am one of the Muslims.’
We have charged the human to be kind to his parents. With much pain his mother bore him, and with much pain she gave birth to him; his bearing andweaning are thirty months. When he grows to manhood and attains his fortieth year, he says: 'Make me so disposed My Lord, so that I give thanks for the favorswith which You have blessed me, my father and mother, and that I will do good deeds that will please You. And, make me righteous and also my descendants. To You I repent, and I am among those who surrender'
And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning [period] is thirty months. [He grows] until, when he reaches maturity and reaches [the age of] forty years, he says, "My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to work righteousness of which You will approve and make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims."
We have advised the human being to be kind to his parents; his mother bore him with hardship and delivered him while suffering a great deal of pain. The period in which his mother bore and weaned him lasted for thirty months. When he grew-up to manhood and became forty years old, he then said, "Lord, inspire me to give You thanks for the bounties you have granted to me and my parents, and to act righteously to please You. Lord, make my offspring virtuous. Lord I turn to you in repentance; I am a Muslim".
And We have enjoined on man doing of good to his parents; with trouble did his mother bear him and with trouble did she bring him forth; and the bearing of him and the weaning of him was thirty months; until when he attains his maturity and reaches forty years, he says: My Lord! grant me that I may give thanks for Thy favor which Thou hast bestowed on me and on my parents, and that I may do good which pleases Thee and do good to me in respect of my offspring; surely I turn to Thee, and surely I am of those who submit.
Wawa<u>ss</u>ayn<u>a</u> alins<u>a</u>na biw<u>a</u>lidayhi i<u>h</u>s<u>a</u>nan <u>h</u>amalathu ommuhu kurhan wawa<u>d</u>aAAathu kurhan wa<u>h</u>amluhu wafi<u>sa</u>luhu thal<u>a</u>thoona shahran <u>h</u>att<u>a</u> i<u>tha</u> balagha ashuddahu wabalagha arbaAAeena sanatan q<u>a</u>la rabbi awziAAnee an ashkura niAAmataka allatee anAAamta AAalayya waAAal<u>a</u> w<u>a</u>lidayya waan aAAmala <u>sa</u>li<u>h</u>an tar<u>da</u>hu waa<u>s</u>li<u>h</u> lee fee <u>th</u>urriyyatee innee tubtu ilayka wainnee mina almuslimeen<b>a</b>
We have enjoined on man kindness to his parents: his mother bore him, in pain and in pain she gave birth to him, and his bearing and weaning takes thirty months. At length, when he reaches the age of full maturity and attains forty years, he says, "O my Lord! Help me to be grateful for Your favours which You have bestowed upon me, and upon both my parents, and to do good deeds that will please You. Grant me righteousness in my offspring. Truly, I have turned to You and, truly, I submit to You."
We have enjoined on man kindness to his parents: In pain did his mother bear him, and in pain did she give him birth. The carrying of the (child) to his weaning is (a period of) thirty months. At length, when he reaches the age of full strength and attains forty years, he says, "O my Lord! Grant me that I may be grateful for Thy favour which Thou has bestowed upon me, and upon both my parents, and that I may work righteousness such as Thou mayest approve; and be gracious to me in my issue. Truly have I turned to Thee and truly do I bow (to Thee) in Islam."
وَوَصَّيْنَا ٱلْإِنسَٰنَ بِوَٰلِدَيْهِ إِحْسَٰنًا حَمَلَتْهُ أُمُّهُۥ كُرْهًا وَوَضَعَتْهُ كُرْهًا وَحَمْلُهُۥ وَفِصَٰلُهُۥ ثَلَٰثُونَ شَهْرًا حَتَّىٰٓ إِذَا بَلَغَ أَشُدَّهُۥ وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِىٓ أَنْ أَشْكُرَ نِعْمَتَكَ ٱلَّتِىٓ أَنْعَمْتَ عَلَىَّ وَعَلَىٰ وَٰلِدَىَّ وَأَنْ أَعْمَلَ صَٰلِحًا تَرْضَىٰهُ وَأَصْلِحْ لِى فِى ذُرِّيَّتِىٓ إِنِّى تُبْتُ إِلَيْكَ وَإِنِّى مِنَ ٱلْمُسْلِمِينَ
And I commanded man with emphasis that he should be kind to his parents and that he should be righteous towards them in their lifetime and after their death with what does not oppose the sacred law. And in particular his mother who carried him with difficulty and gave birth to him with difficulty. And the length of his gestation period in which he remained and the beginning of his weaning is thirty months. Until when he reaches the completion of his mental and physical strength, he says: “My Lord, inspire me to thank You for Your favour you have done to me and my parents, and inspire me to do good actions which please you, and accept them from me. And correct my children for me. I have repented to You from my sins and I am amongst those who submit to Your obedience and surrender to Your commands”.
And I commanded man with emphasis that he should be kind to his parents and that he should be righteous towards them in their lifetime and after their death with what does not oppose the sacred law. And in particular his mother who carried him with difficulty and gave birth to him with difficulty. And the length of his gestation period in which he remained and the beginning of his weaning is thirty months. Until when he reaches the completion of his mental and physical strength, he says: “My Lord, inspire me to thank You for Your favour you have done to me and my parents, and inspire me to do good actions which please you, and accept them from me. And correct my children for me. I have repented to You from my sins and I am amongst those who submit to Your obedience and surrender to Your commands”.
<p>In any case, the real subject of these four verses is to instruct man to behave beautifully with one's parents, and in that context there are other instructions also. Although some narrations of hadith indicate that these verses were revealed about Sayyidna Abu Bakr ؓ ، it is obvious that even if any verse of the Qur'an is revealed about any particular person or about any particular incident, the rule laid down thereby remains generally applicable to all. Therefore, even if the verse was revealed about Sayyidna Abu Bakr ؓ ، its application is general, regardless of some specifications of age etc., that may appear particular to him.</p><p>وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ إِحْسَانًا (And We have enjoined upon man to do good to his parents.- 46:15) The word wasiyyah used in the text means 'emphatic order' and ihsan means 'doing good' or 'behaving beautifully' which includes service, obedience, respect and reverence.</p><p>حَمَلَتْهُ أُمُّهُ كُرْ‌هًا وَوَضَعَتْهُ كُرْ‌هًا (His mother carried him with toil and delivered him with toil.- 46:15) The word كُرْ‌هً kurh means the toil that one has to endure for some reason, while کَرہ karh means the toil one has to undertake under compulsion from someone else. This sentence puts emphasis on the instruction given in the previous sentence for doing good to the parents, and spells out one of the reasons for it. The verse addresses everyone and draws his attention to the fact that parents have gone through hardships and have endured toil for his sake, right from his birth up to his youth. The toil and labor of the mother, specially, is much more prominent. That is why only toil of mother has been stated here by reminding that she carries the baby inside her womb during pregnancy of nine long months, during which she had to bear all kinds of hardship and suffering, and then she endures extreme pain during delivery.</p><p>Mother has more rights than father</p><p>Although the first part of this verse is a command to do good to both the parents, the second sentence refers only to the hardships suffered by the mother, because they are unavoidable, and no child can be born without them. Every mother has to go through the problems of pregnancy and severe pains of delivery. As against this, it is not necessary for a father that he suffers any hardship in bringing up and educating the child, if he can afford to pay somebody else for these services. That is why the Holy Prophet ﷺ has given more rights to the mother than anybody else. According to ahadith, He has said,</p><p>صِل اُمَّکَ ثُمَّ اُمَّکَ ثُمَّ اُمَّکَ ثُمَّ اَبَاکَ ثُمَّ اَدنَاکَ فَاَدنَاکَ</p><p>"Do good to and serve your mother, then your mother, then your</p><p>mother, then your father, then the near relatives and then those who come after them." (Mazhari)</p><p>وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرً‌ا (And his carrying and his weaning is in thirty months - 46:15). This sentence too describes the hardships suffered by mother for her baby. It points out that even after suffering hardships during the pregnancy and the severe labor pains, the mother does not get respite from toils, because the natural food of the infant is in her breasts, and she has to suckle the infant.</p><p>This verse states that the total period of pregnancy and then of weaning is thirty months, Sayyidna Ali ؓ has deduced from this verse that the minimum period of pregnancy is six months, because the Holy Qur'an has determined the maximum weaning period as two complete years in another verse which says,</p><p>وَالْوَالِدَاتُ يُرْ‌ضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ</p><p>And mothers suckle their children for full two years; it is for one who wants to complete (the period of) suckling. (2: 233)</p><p>The total period of pregnancy and suckling has been mentioned in the verse under discussion (46:15) as thirty months. If the maximum period of suckling, that is twenty four months according to the verse 2:233 cited above, is deducted from thirty months, the balance is no more than six months which has been taken as the minimum period of pregnancy.</p><p>It is narrated that during the period of Sayyidna ` Uthman ؓ ، a woman gave birth to a child in six months, as against the normal period of nine months, or at least seven months. Sayyidna ` Uthman ` decided this to be the case of an illegitimate birth and gave orders for punishment. When Sayyidna ` Ali ؓ came to know the incident, he advised Sayyidna ` Uthman ؓ against the decision, and argued that the minimum period of pregnancy is six months as deduced from the verses mentioned above. Sayyidna ` Uthman ؓ accepted his argument and cancelled his order. (Qurtubi)</p><p>That is why all the jurists of the Ummah are unanimous on the point that the minimum period of pregnancy can be six months, while they differ about the maximum period of pregnancy, because the Holy Qur'an has not given any ruling about it.</p><p>Conclusion</p><p>This verse has defined the minimum period of pregnancy to be six months; a perfect and sound baby cannot be born in a lesser period; the maximum period has not been defined, as it may vary with individuals. Similarly, the maximum period for suckling has been defined to be two years; the minimum period has not been defined, because some women do not produce any milk at all; some have their milk dried up within few months, and some babies are not very fond of mother's milk, or it is harmful for them, and they are fed from other sources.</p><p>Different views of Jurists about maximum period of pregnancy and maximum period of suckling</p><p>The great Imam Abu Hanifah (رح) holds the maximum period of pregnancy to be two years. There are different narrations from Imam Malik (رح) about the maximum period of pregnancy to be four, five or seven years, whereas Imam Shafi'i (رح) holds it to be four years, which is also the view of Imam Ahmad, according to more recognized reports from him. (Mazhari). The maximum suckling period, which governs the rules of fosterage, is two years according to the majority of the jurists. Imam Malik, Shafi'i, Ahmad Ibn Hanbal رحمۃ اللہ علیہم and Abu Yusuf and Muhammad from the Hanafi school, are all unanimous on it, and this is also the dictum of Sayyidna ` Umar and Ibn ` Abbas ؓ from the Noble Companions ؓ . (Ad-Darqutani) Sayyidna ‘Ali and Sayyidna ` Abdullah Ibn Masud ؓ also have the same standpoint. (Ibn Abi Shaibah). Only the great Imam Abu Hanifah (رح) has been quoted as saying that a baby can be suckled up to two years and a half. But the correct meaning of this view according to the majority of the Hanafi school is that if the baby is weak and does not take any food except mother's milk even after attaining the age of two years, then it is permissible to suckle him/her for another six months, because it is agreed by all that feeding the baby with mother's milk after the suckling period is unlawful. However, the prevalent fatwa (religious verdict) of the Hanafi jurists is in accordance with the majority of Imams holding that if a child is suckled after the period of two years, it would not result in creating the relationship of fosterage. Maulana Thanawi (رح) has opined in Bayan-ul-Qur'an that although the fatwa is in accordance with the view of the majority, yet it is better to be careful in arranging marriage of someone who has been suckled within six months after two years, which means that fosterage relationship should be presumed, as a matter of precaution, even if a child is suckled within six months after reaching the age of two years.</p><p>Some exegetes have tried to interpret the verse وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرً‌ا (And his carrying and his weaning is [ in ] thirty months - 46:15) in a manner that it may support the view of Imam Abu Hanifah (رح) that the suckling period is two years and a half. But it is not correct, because, as stated in Tafsir Mazhari, the noble companions Sayyidna ` Ali and Sayyidna ` Uthman ؓ have determined the meaning of this verse that the period of thirty months comprises the minimum period of six months for pregnancy, and twenty-four months for suckling.</p><p>Sayyidna Ibn ` Abbas ؓ has said that Qur'an has determined the combined period for pregnancy and suckling to be thirty months without defining each period separately, because if a baby is born in the normal period of nine months, the suckling period of twenty-one months is adequate, and if the baby is born in seven months, then a suckling period of twenty-three months is required, and if a baby is born in six months only, then a suckling period of full two years is required. (Mazhari)</p><p>حَتَّىٰ إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْ‌بَعِينَ سَنَةً (until when he attains his maturity and reaches forty years - 46:15). The lexical meaning of the word أَشُدَّ 'ashudd (translated above as 'maturity' ) is 'strength'. The same word used in Surah al-An'am (6:152) has been explained to mean 'the age of puberty'. Sayyidna Ibn ` Abbas ؓ has explained it to mean reaching the age of eighteen years.</p><p>In the present verse too, some exegetes have taken the word 'ashudd' to mean "the age of puberty", and then they have taken the following words, وَبَلَغَ أَرْ‌بَعِينَ سَنَةً "and reaches forty years" as a separate stage in one's life, and not an explanation of 'maturity'. This is the view of Sha` bi and Ibn Zayd رحمۃ اللہ علیہما . But Hasan Basri (رح) has held both the sentences to have the same meaning and 'reaching the age of forty years' to be the explanation of 'attaining maturity'. (Qurtubi) Thus the sequence of the events mentioned in the verse is such that pregnancy has been mentioned first, then the delivery of the child, followed by the suckling period. The reference to the maturity after that means that the child lived, became mature in his physical and mental strength and reached the age of forty years. It was at that point that he was able to turn towards his Creator, and began to pray to Him:</p><p>رَ‌بِّ أَوْزِعْنِي أَنْ أَشْكُرَ‌ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْ‌ضَاهُ وَأَصْلِحْ لِي فِي ذُرِّ‌يَّتِي ۖ إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ</p><p>"My Lord, grant me that I offer gratitude for the favor You have bestowed upon me and upon my parents, and that I do righteous deeds that You like. And grant for my benefit goodness in my progeny. Of course, I repent to you, and truly I am one of those who submit to You." (46:15)</p><p>All this description is given by the Holy Qur'an in past tenses and in a style indicating that this description relates to a particular person and a particular event that had already happened before the verse was revealed. That is why Tafsir Mazhari has opined that all these circumstances relate to Sayyidna Abu Bakr ؓ ، which have been mentioned in a general form to induce other Muslims also to act in a similar manner. This view is supported by the narration of Sayyidna Ibn ` Abbas ؓ reproduced by Qurtubi. The gist of this narration is that when the Holy Prophet ﷺ traveled to Syria for trading financed by Sayyidah Khadijah ؓ ، he was twenty years old. Sayyidna Abu Bakr ؓ was with him, and he was eighteen years old, and had 'reached his maturity' in the words of the Holy Qur'an. He witnessed such qualities of the Holy Prophet ﷺ in that journey that he became his ardent admirer, and started accompanying him everywhere even after returning from that journey. When the Holy Prophet ﷺ reached the age of forty years, and Allah Ta’ ala blessed him with prophethood, Sayyidna Abu Bakr ؓ was thirty-eight years old, and he became the first adult male to embrace Islam. When he became forty years old, he prayed to Allah as stated in this verse above; hence the words of the Holy Qur'an: 'and reached forty years'. Allah Ta’ ala accepted his supplication and gave him 'taufiq' (ability and willingness) to purchase and then set free nine slaves who had embraced Islam and were being tortured mercilessly by their masters</p><p>Similarly his prayer "Grant for my benefit goodness in my progeny" was also accepted in that all his children embraced Islam. Of all the noble companions, only Sayyidna Abu Bakr ؓ has the distinction that he himself, his parents and his offspring, all embraced Islam and had the honor of being noble companions of the Holy Prophet ﷺ .</p><p>The question that arises here is that Abu Quhafah ؓ ، the father of Sayyidna Abu Bakr ؓ ، embraced Islam after the conquest of Makkah, while the whole of this Surah is Makki, so how was it appropriate for Sayyidna Abu Bakr ؓ ، to mention Allah's blessings upon his parents at that stage when his father had not embraced Islam? One answer is that some exegetes have held these verse to be Madani. Given this view, there is no room for any such question. But if the verse is taken to have been revealed in Makkah, the inclusion of his parents in this supplication of Abu Bakr ؓ was by way of praying that they should be blessed by Allah with Islam. (Ruh-ul-Ma’ ani) (1)</p><p>[ 1] In order to understand this, one should recapitulate the words of the prayer under discussion. These are: "My Lord, grant me that I offer gratitude for the favor You have bestowed upon me and upon my parents." According to this explanation, the 'favor bestowed' on the parents of Abu Bakr ؓ would mean the mundane benefits they were enjoying. Sayyidna Abu Bakr ؓ prayed that they should be granted taufq to offer gratitude to Allah on these favors by embracing Islam. (Muhammad Taqi Usmani)</p><p>Although, according to this explanation, all these descriptions relate to Sayyidna Abu Bakr ؓ ، yet the instruction is general for all Muslims that when they reach the age of forty years, their care for the Hereafter should take precedence over all their activities; one ought to repent afresh for the past sins, and take all precautions to save oneself from sins in future, because the experience shows that the ethical manners and habits that one is accustomed to at the age of forty years become permanent in his character, and are not easily changed.</p><p>It is reported by Sayyidna ` Uthman ؓ that the Holy Prophet has said that when a Mu'min reaches the age of forty years, Allah Ta` la becomes lenient in taking account of his deeds; at the age of sixty years Allah gives him taufiq of inabah (frequently turning) towards Himself; at the age of seventy years all heavenly beings start loving him; at the age of eighty years, Allah Ta’ ala lets his virtues stand, and sins erased; and at the age of ninety years, Allah Ta’ ala forgives all his sins - past and future, and authorizes him to plead for the forgiveness of his family members, and in the heavens it is written alongside his name that he is detained by Allah on earth. (Ibn Kathir, Musnad of Ahmad, etc.) It is obvious that all this is about a Mu'min who has lived his life avoiding sins and in accordance with the injunctions of 'Shari` ah'.</p><p>Since Ibn Kathir (رح) has adopted the first explanation, that the verse does not refer to any particular person, like Sayyidna Abu Bakr ؓ but it is meant for a common people, the specific words, like 'until when he reached his maturity and attained the age of forty years" are all by way of example, wherein the instruction is being imparted that when one reaches the age of forty years, one should have due care for correcting himself and his family members, and his endeavor for the betterment of the Hereafter should take precedence over all his thoughts. (Allah knows best)</p>
In any case, the real subject of these four verses is to instruct man to behave beautifully with one's parents, and in that context there are other instructions also. Although some narrations of hadith indicate that these verses were revealed about Sayyidna Abu Bakr ؓ ، it is obvious that even if any verse of the Qur'an is revealed about any particular person or about any particular incident, the rule laid down thereby remains generally applicable to all. Therefore, even if the verse was revealed about Sayyidna Abu Bakr ؓ ، its application is general, regardless of some specifications of age etc., that may appear particular to him.وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ إِحْسَانًا (And We have enjoined upon man to do good to his parents.- 46:15) The word wasiyyah used in the text means 'emphatic order' and ihsan means 'doing good' or 'behaving beautifully' which includes service, obedience, respect and reverence.حَمَلَتْهُ أُمُّهُ كُرْ‌هًا وَوَضَعَتْهُ كُرْ‌هًا (His mother carried him with toil and delivered him with toil.- 46:15) The word كُرْ‌هً kurh means the toil that one has to endure for some reason, while کَرہ karh means the toil one has to undertake under compulsion from someone else. This sentence puts emphasis on the instruction given in the previous sentence for doing good to the parents, and spells out one of the reasons for it. The verse addresses everyone and draws his attention to the fact that parents have gone through hardships and have endured toil for his sake, right from his birth up to his youth. The toil and labor of the mother, specially, is much more prominent. That is why only toil of mother has been stated here by reminding that she carries the baby inside her womb during pregnancy of nine long months, during which she had to bear all kinds of hardship and suffering, and then she endures extreme pain during delivery.Mother has more rights than fatherAlthough the first part of this verse is a command to do good to both the parents, the second sentence refers only to the hardships suffered by the mother, because they are unavoidable, and no child can be born without them. Every mother has to go through the problems of pregnancy and severe pains of delivery. As against this, it is not necessary for a father that he suffers any hardship in bringing up and educating the child, if he can afford to pay somebody else for these services. That is why the Holy Prophet ﷺ has given more rights to the mother than anybody else. According to ahadith, He has said,صِل اُمَّکَ ثُمَّ اُمَّکَ ثُمَّ اُمَّکَ ثُمَّ اَبَاکَ ثُمَّ اَدنَاکَ فَاَدنَاکَ"Do good to and serve your mother, then your mother, then yourmother, then your father, then the near relatives and then those who come after them." (Mazhari)وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرً‌ا (And his carrying and his weaning is in thirty months - 46:15). This sentence too describes the hardships suffered by mother for her baby. It points out that even after suffering hardships during the pregnancy and the severe labor pains, the mother does not get respite from toils, because the natural food of the infant is in her breasts, and she has to suckle the infant.This verse states that the total period of pregnancy and then of weaning is thirty months, Sayyidna Ali ؓ has deduced from this verse that the minimum period of pregnancy is six months, because the Holy Qur'an has determined the maximum weaning period as two complete years in another verse which says,وَالْوَالِدَاتُ يُرْ‌ضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِAnd mothers suckle their children for full two years; it is for one who wants to complete (the period of) suckling. (2: 233)The total period of pregnancy and suckling has been mentioned in the verse under discussion (46:15) as thirty months. If the maximum period of suckling, that is twenty four months according to the verse 2:233 cited above, is deducted from thirty months, the balance is no more than six months which has been taken as the minimum period of pregnancy.It is narrated that during the period of Sayyidna ` Uthman ؓ ، a woman gave birth to a child in six months, as against the normal period of nine months, or at least seven months. Sayyidna ` Uthman ` decided this to be the case of an illegitimate birth and gave orders for punishment. When Sayyidna ` Ali ؓ came to know the incident, he advised Sayyidna ` Uthman ؓ against the decision, and argued that the minimum period of pregnancy is six months as deduced from the verses mentioned above. Sayyidna ` Uthman ؓ accepted his argument and cancelled his order. (Qurtubi)That is why all the jurists of the Ummah are unanimous on the point that the minimum period of pregnancy can be six months, while they differ about the maximum period of pregnancy, because the Holy Qur'an has not given any ruling about it.ConclusionThis verse has defined the minimum period of pregnancy to be six months; a perfect and sound baby cannot be born in a lesser period; the maximum period has not been defined, as it may vary with individuals. Similarly, the maximum period for suckling has been defined to be two years; the minimum period has not been defined, because some women do not produce any milk at all; some have their milk dried up within few months, and some babies are not very fond of mother's milk, or it is harmful for them, and they are fed from other sources.Different views of Jurists about maximum period of pregnancy and maximum period of sucklingThe great Imam Abu Hanifah (رح) holds the maximum period of pregnancy to be two years. There are different narrations from Imam Malik (رح) about the maximum period of pregnancy to be four, five or seven years, whereas Imam Shafi'i (رح) holds it to be four years, which is also the view of Imam Ahmad, according to more recognized reports from him. (Mazhari). The maximum suckling period, which governs the rules of fosterage, is two years according to the majority of the jurists. Imam Malik, Shafi'i, Ahmad Ibn Hanbal رحمۃ اللہ علیہم and Abu Yusuf and Muhammad from the Hanafi school, are all unanimous on it, and this is also the dictum of Sayyidna ` Umar and Ibn ` Abbas ؓ from the Noble Companions ؓ . (Ad-Darqutani) Sayyidna ‘Ali and Sayyidna ` Abdullah Ibn Masud ؓ also have the same standpoint. (Ibn Abi Shaibah). Only the great Imam Abu Hanifah (رح) has been quoted as saying that a baby can be suckled up to two years and a half. But the correct meaning of this view according to the majority of the Hanafi school is that if the baby is weak and does not take any food except mother's milk even after attaining the age of two years, then it is permissible to suckle him/her for another six months, because it is agreed by all that feeding the baby with mother's milk after the suckling period is unlawful. However, the prevalent fatwa (religious verdict) of the Hanafi jurists is in accordance with the majority of Imams holding that if a child is suckled after the period of two years, it would not result in creating the relationship of fosterage. Maulana Thanawi (رح) has opined in Bayan-ul-Qur'an that although the fatwa is in accordance with the view of the majority, yet it is better to be careful in arranging marriage of someone who has been suckled within six months after two years, which means that fosterage relationship should be presumed, as a matter of precaution, even if a child is suckled within six months after reaching the age of two years.Some exegetes have tried to interpret the verse وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرً‌ا (And his carrying and his weaning is [ in ] thirty months - 46:15) in a manner that it may support the view of Imam Abu Hanifah (رح) that the suckling period is two years and a half. But it is not correct, because, as stated in Tafsir Mazhari, the noble companions Sayyidna ` Ali and Sayyidna ` Uthman ؓ have determined the meaning of this verse that the period of thirty months comprises the minimum period of six months for pregnancy, and twenty-four months for suckling.Sayyidna Ibn ` Abbas ؓ has said that Qur'an has determined the combined period for pregnancy and suckling to be thirty months without defining each period separately, because if a baby is born in the normal period of nine months, the suckling period of twenty-one months is adequate, and if the baby is born in seven months, then a suckling period of twenty-three months is required, and if a baby is born in six months only, then a suckling period of full two years is required. (Mazhari)حَتَّىٰ إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْ‌بَعِينَ سَنَةً (until when he attains his maturity and reaches forty years - 46:15). The lexical meaning of the word أَشُدَّ 'ashudd (translated above as 'maturity' ) is 'strength'. The same word used in Surah al-An'am (6:152) has been explained to mean 'the age of puberty'. Sayyidna Ibn ` Abbas ؓ has explained it to mean reaching the age of eighteen years.In the present verse too, some exegetes have taken the word 'ashudd' to mean "the age of puberty", and then they have taken the following words, وَبَلَغَ أَرْ‌بَعِينَ سَنَةً "and reaches forty years" as a separate stage in one's life, and not an explanation of 'maturity'. This is the view of Sha` bi and Ibn Zayd رحمۃ اللہ علیہما . But Hasan Basri (رح) has held both the sentences to have the same meaning and 'reaching the age of forty years' to be the explanation of 'attaining maturity'. (Qurtubi) Thus the sequence of the events mentioned in the verse is such that pregnancy has been mentioned first, then the delivery of the child, followed by the suckling period. The reference to the maturity after that means that the child lived, became mature in his physical and mental strength and reached the age of forty years. It was at that point that he was able to turn towards his Creator, and began to pray to Him:رَ‌بِّ أَوْزِعْنِي أَنْ أَشْكُرَ‌ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْ‌ضَاهُ وَأَصْلِحْ لِي فِي ذُرِّ‌يَّتِي ۖ إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ"My Lord, grant me that I offer gratitude for the favor You have bestowed upon me and upon my parents, and that I do righteous deeds that You like. And grant for my benefit goodness in my progeny. Of course, I repent to you, and truly I am one of those who submit to You." (46:15)All this description is given by the Holy Qur'an in past tenses and in a style indicating that this description relates to a particular person and a particular event that had already happened before the verse was revealed. That is why Tafsir Mazhari has opined that all these circumstances relate to Sayyidna Abu Bakr ؓ ، which have been mentioned in a general form to induce other Muslims also to act in a similar manner. This view is supported by the narration of Sayyidna Ibn ` Abbas ؓ reproduced by Qurtubi. The gist of this narration is that when the Holy Prophet ﷺ traveled to Syria for trading financed by Sayyidah Khadijah ؓ ، he was twenty years old. Sayyidna Abu Bakr ؓ was with him, and he was eighteen years old, and had 'reached his maturity' in the words of the Holy Qur'an. He witnessed such qualities of the Holy Prophet ﷺ in that journey that he became his ardent admirer, and started accompanying him everywhere even after returning from that journey. When the Holy Prophet ﷺ reached the age of forty years, and Allah Ta’ ala blessed him with prophethood, Sayyidna Abu Bakr ؓ was thirty-eight years old, and he became the first adult male to embrace Islam. When he became forty years old, he prayed to Allah as stated in this verse above; hence the words of the Holy Qur'an: 'and reached forty years'. Allah Ta’ ala accepted his supplication and gave him 'taufiq' (ability and willingness) to purchase and then set free nine slaves who had embraced Islam and were being tortured mercilessly by their mastersSimilarly his prayer "Grant for my benefit goodness in my progeny" was also accepted in that all his children embraced Islam. Of all the noble companions, only Sayyidna Abu Bakr ؓ has the distinction that he himself, his parents and his offspring, all embraced Islam and had the honor of being noble companions of the Holy Prophet ﷺ .The question that arises here is that Abu Quhafah ؓ ، the father of Sayyidna Abu Bakr ؓ ، embraced Islam after the conquest of Makkah, while the whole of this Surah is Makki, so how was it appropriate for Sayyidna Abu Bakr ؓ ، to mention Allah's blessings upon his parents at that stage when his father had not embraced Islam? One answer is that some exegetes have held these verse to be Madani. Given this view, there is no room for any such question. But if the verse is taken to have been revealed in Makkah, the inclusion of his parents in this supplication of Abu Bakr ؓ was by way of praying that they should be blessed by Allah with Islam. (Ruh-ul-Ma’ ani) (1)[ 1] In order to understand this, one should recapitulate the words of the prayer under discussion. These are: "My Lord, grant me that I offer gratitude for the favor You have bestowed upon me and upon my parents." According to this explanation, the 'favor bestowed' on the parents of Abu Bakr ؓ would mean the mundane benefits they were enjoying. Sayyidna Abu Bakr ؓ prayed that they should be granted taufq to offer gratitude to Allah on these favors by embracing Islam. (Muhammad Taqi Usmani)Although, according to this explanation, all these descriptions relate to Sayyidna Abu Bakr ؓ ، yet the instruction is general for all Muslims that when they reach the age of forty years, their care for the Hereafter should take precedence over all their activities; one ought to repent afresh for the past sins, and take all precautions to save oneself from sins in future, because the experience shows that the ethical manners and habits that one is accustomed to at the age of forty years become permanent in his character, and are not easily changed.It is reported by Sayyidna ` Uthman ؓ that the Holy Prophet has said that when a Mu'min reaches the age of forty years, Allah Ta` la becomes lenient in taking account of his deeds; at the age of sixty years Allah gives him taufiq of inabah (frequently turning) towards Himself; at the age of seventy years all heavenly beings start loving him; at the age of eighty years, Allah Ta’ ala lets his virtues stand, and sins erased; and at the age of ninety years, Allah Ta’ ala forgives all his sins - past and future, and authorizes him to plead for the forgiveness of his family members, and in the heavens it is written alongside his name that he is detained by Allah on earth. (Ibn Kathir, Musnad of Ahmad, etc.) It is obvious that all this is about a Mu'min who has lived his life avoiding sins and in accordance with the injunctions of 'Shari` ah'.Since Ibn Kathir (رح) has adopted the first explanation, that the verse does not refer to any particular person, like Sayyidna Abu Bakr ؓ but it is meant for a common people, the specific words, like 'until when he reached his maturity and attained the age of forty years" are all by way of example, wherein the instruction is being imparted that when one reaches the age of forty years, one should have due care for correcting himself and his family members, and his endeavor for the betterment of the Hereafter should take precedence over all his thoughts. (Allah knows best)
<h2 class="title">Allah's Advice about the Parents</h2><p>After mentioning that one must confess His Oneness, worship Him with sincerity, and remain upright in obeying Him, Allah follows that by giving instructions regarding the parents. These appear together in many places of the Qur'an, such as Allah's saying,</p><div class="text_uthmani arabic">وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّـهُ وَبِالْوَلِدَيْنِ إِحْسَـناً</div><p>(Your Lord has decreed that you worship none but Him, and that you be dutiful to your parents.) (17:23) Allah says,</p><div class="text_uthmani arabic">أَنِ اشْكُرْ لِى وَلِوَلِدَيْكَ إِلَىَّ الْمَصِيرُ</div><p>(Be grateful to Me and to your parents. Unto Me is the final destination.) (31:14) There are many other Ayat like this as well. Here Allah says,</p><div class="text_uthmani arabic">وَوَصَّيْنَا الإِنسَـنَ بِوَلِدَيْهِ إِحْسَـناً</div><p>(And We have enjoined on man to be dutiful and kind to his parents.) (46:15) meaning, `We have commanded him to treat them well and show compassion towards them. Abu Dawud At-Tayalisi recorded from Sa`d bin Abi Waqqas, may Allah be pleased with him, that his mother said to him: "Hasn't Allah commanded that you obey your parents Then I will not eat any food or drink any drink until you disbelieve in Allah." Thus she stubbornly abstained from eating and drinking, until they had to open her mouth with a stick. Then this Ayah was revealed,</p><div class="text_uthmani arabic">وَوَصَّيْنَا الإِنسَـنَ بِوَلِدَيْهِ إِحْسَـناً</div><p>(And We have enjoined on man to be dutiful and kind to his parents. ) This was also recorded by Muslim and the Sunan compilers, except for Ibn Majah. Allah continues,</p><div class="text_uthmani arabic">حَمَلَتْهُ أُمُّهُ كُرْهاً</div><p>(His mother bears him with hardship.) which means that the mother suffers hardship because of her child, such as fatigue, sickness, vomiting, heaviness, distress, and other forms of hardship that the pregnant women suffer.</p><div class="text_uthmani arabic">وَوَضَعَتْهُ كُرْهاً</div><p>(And she delivers him with hardship.) meaning, she also delivers him with hardship, suffering the pains of labor and their severity.</p><div class="text_uthmani arabic">وَحَمْلُهُ وَفِصَـلُهُ ثَلاَثُونَ شَهْراً</div><p>(And (the period of) his gestation and weaning is thirty months,) `Ali, may Allah be pleased with him, used this Ayah along with the following two Ayat to prove that the minimum period of pregnancy (gestation) is six months:</p><div class="text_uthmani arabic">وَفِصَالُهُ فِى عَامَيْنِ</div><p>(And his weaning is in two years.) (31:14) and</p><div class="text_uthmani arabic">وَالْوَلِدَتُ يُرْضِعْنَ أَوْلَـدَهُنَّ حَوْلَيْنِ كَامِلَيْنِ لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ</div><p>(The mothers suckle their children two complete years -- for those who desire to complete the term of suckling. ) (2:233) This is a strong and valid conclusion, and it was approved by `Uthman and a number of the Companions. Muhammad bin Ishaq bin Yasar narrated from Ba`jah bin `Abdullah Al-Juhani that a man from his tribe (Juhaynah) married a woman from Juhaynah. She delivered a baby after six months. So her husband went to `Uthman, may Allah be pleased with him, and told him about that. Thus, `Uthman summoned her. When she was getting dressed, her sister started crying. She asked her: "Why do you cry By Allah, no one has ever approached me (for sexual relations) of Allah's creation except him (my husband). So let Allah decree (for me) as He wills." When she was brought before `Uthman, he commanded that she be stoned to death (for adultery). `Ali heard of this, came to `Uthman, and said: "What are you doing" He (`Uthman) said: "She delivered after six months! Can this ever happen" `Ali, may Allah be pleased with him, said: "Don't you read the Qur'an" He said: "Yes, of course!" He (`Ali) then said: `Haven't you heard Allah's saying,</p><div class="text_uthmani arabic">وَحَمْلُهُ وَفِصَـلُهُ ثَلاَثُونَ شَهْراً</div><p>(and his gestation and weaning is thirty months), and;</p><div class="text_uthmani arabic">حَوْلَيْنِ كَامِلَيْنِ</div><p>( two complete years) (2:233) (Subtracting the two numbers) we are only left with six months." `Uthman, may Allah be pleased with him, said: "By Allah, I did not see that! Bring the woman back." But they found that she had already been killed. Ba`jah continued: "By Allah, no two crows and no two eggs are more similar than that child turned out to be to his father! When his father saw that he said, `By Allah! This is my son without any doubt.' Later on, Allah afflicted him with a skin abscess in his face (because of his false accusation to his wife). It kept eating him up until he died." Ibn Abi Hatim related from his father that Farwah bin Abi Al-Maghra' told them that `Ali bin Mushir narrated to them from Dawud bin Abi Hind, who narrated from `Ikrimah that Ibn `Abbas, may Allah be pleased with him, said, "When a woman delivers after nine months, the baby will only need twenty-one months of suckling. When she delivers after seven months, the baby will need twenty-three months of suckling. When she delivers after six months, the baby will need two full years of suckling, because Allah says,</p><div class="text_uthmani arabic">وَحَمْلُهُ وَفِصَـلُهُ ثَلاَثُونَ شَهْراً حَتَّى إِذَا بَلَغَ أَشُدَّهُ</div><p>(and his gestation and weaning is thirty months, till when he attains full strength)." meaning, he becomes strong, youthful, and attains full ability.</p><div class="text_uthmani arabic">وَبَلَغَ أَرْبَعِينَ سَنَةً</div><p>(and reaches forty years,) meaning, his complete intellect, understanding, and patience reach the level of maturity. It has also been said that usually one will not change his ways once he reaches the age of forty.</p><div class="text_uthmani arabic">قَالَ رَبِّ أَوْزِعْنِى</div><p>(he says: "My Lord! Grant me the power and ability) meaning, `inspire me.'</p><div class="text_uthmani arabic">أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِى أَنْعَمْتَ عَلَىَّ وَعَلَى وَالِدَىَّ وَأَنْ أَعْمَلَ صَـلِحاً تَرْضَـهُ</div><p>(that I may be grateful for Your favor which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You,) meaning, in the future.</p><div class="text_uthmani arabic">وَأَصْلِحْ لِى فِى ذُرِّيَّتِى</div><p>(and make my offspring good.) meaning, my offspring and descendants.</p><div class="text_uthmani arabic">إِنَّى تُبْتُ إِلَيْكَ وَإِنِّى مِنَ الْمُسْلِمِينَ</div><p>(Truly, I have turned to You in repentance, and truly, I am one of the Muslims.) This contains an instruction for anyone who reaches forty years of age to renew his repentance and turn to Allah with strong resolution. Allah then says,</p><div class="text_uthmani arabic">أُوْلَـئِكَ الَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُواْ وَنَتَجَاوَزُ عَن سَيْئَـتِهِمْ فِى أَصْحَـبِ الْجَنَّةِ</div><p>(Those are the ones from whom We shall accept the best of what they did and overlook their evil deeds. (They shall be) among the dwellers of Paradise.) meaning, those to whom applies the above description -- those who repent to Allah, turn back to Him, and rectify their shortcomings through repentance and seeking forgiveness - those are the ones from whom We will accept the best of what they did and overlook their evil deeds. Many of their errors will be forgiven and Allah will accept from them a modest amount of deeds.</p><div class="text_uthmani arabic">فِى أَصْحَـبِ الْجَنَّةِ</div><p>(among the dwellers of Paradise.) which means that they will be among the dwellers of Paradise. That is Allah's ruling concerning them, as He has promised for those who repent and turn to Him. Thus, He says,</p><div class="text_uthmani arabic">وَعْدَ الصِّدْقِ الَّذِى كَانُواْ يُوعَدُونَ</div><p>(That is the promise of truth that they had been promised.)</p>
Allah's Advice about the ParentsAfter mentioning that one must confess His Oneness, worship Him with sincerity, and remain upright in obeying Him, Allah follows that by giving instructions regarding the parents. These appear together in many places of the Qur'an, such as Allah's saying,وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّـهُ وَبِالْوَلِدَيْنِ إِحْسَـناً(Your Lord has decreed that you worship none but Him, and that you be dutiful to your parents.) (17:23) Allah says,أَنِ اشْكُرْ لِى وَلِوَلِدَيْكَ إِلَىَّ الْمَصِيرُ(Be grateful to Me and to your parents. Unto Me is the final destination.) (31:14) There are many other Ayat like this as well. Here Allah says,وَوَصَّيْنَا الإِنسَـنَ بِوَلِدَيْهِ إِحْسَـناً(And We have enjoined on man to be dutiful and kind to his parents.) (46:15) meaning, `We have commanded him to treat them well and show compassion towards them. Abu Dawud At-Tayalisi recorded from Sa`d bin Abi Waqqas, may Allah be pleased with him, that his mother said to him: "Hasn't Allah commanded that you obey your parents Then I will not eat any food or drink any drink until you disbelieve in Allah." Thus she stubbornly abstained from eating and drinking, until they had to open her mouth with a stick. Then this Ayah was revealed,وَوَصَّيْنَا الإِنسَـنَ بِوَلِدَيْهِ إِحْسَـناً(And We have enjoined on man to be dutiful and kind to his parents. ) This was also recorded by Muslim and the Sunan compilers, except for Ibn Majah. Allah continues,حَمَلَتْهُ أُمُّهُ كُرْهاً(His mother bears him with hardship.) which means that the mother suffers hardship because of her child, such as fatigue, sickness, vomiting, heaviness, distress, and other forms of hardship that the pregnant women suffer.وَوَضَعَتْهُ كُرْهاً(And she delivers him with hardship.) meaning, she also delivers him with hardship, suffering the pains of labor and their severity.وَحَمْلُهُ وَفِصَـلُهُ ثَلاَثُونَ شَهْراً(And (the period of) his gestation and weaning is thirty months,) `Ali, may Allah be pleased with him, used this Ayah along with the following two Ayat to prove that the minimum period of pregnancy (gestation) is six months:وَفِصَالُهُ فِى عَامَيْنِ(And his weaning is in two years.) (31:14) andوَالْوَلِدَتُ يُرْضِعْنَ أَوْلَـدَهُنَّ حَوْلَيْنِ كَامِلَيْنِ لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ(The mothers suckle their children two complete years -- for those who desire to complete the term of suckling. ) (2:233) This is a strong and valid conclusion, and it was approved by `Uthman and a number of the Companions. Muhammad bin Ishaq bin Yasar narrated from Ba`jah bin `Abdullah Al-Juhani that a man from his tribe (Juhaynah) married a woman from Juhaynah. She delivered a baby after six months. So her husband went to `Uthman, may Allah be pleased with him, and told him about that. Thus, `Uthman summoned her. When she was getting dressed, her sister started crying. She asked her: "Why do you cry By Allah, no one has ever approached me (for sexual relations) of Allah's creation except him (my husband). So let Allah decree (for me) as He wills." When she was brought before `Uthman, he commanded that she be stoned to death (for adultery). `Ali heard of this, came to `Uthman, and said: "What are you doing" He (`Uthman) said: "She delivered after six months! Can this ever happen" `Ali, may Allah be pleased with him, said: "Don't you read the Qur'an" He said: "Yes, of course!" He (`Ali) then said: `Haven't you heard Allah's saying,وَحَمْلُهُ وَفِصَـلُهُ ثَلاَثُونَ شَهْراً(and his gestation and weaning is thirty months), and;حَوْلَيْنِ كَامِلَيْنِ( two complete years) (2:233) (Subtracting the two numbers) we are only left with six months." `Uthman, may Allah be pleased with him, said: "By Allah, I did not see that! Bring the woman back." But they found that she had already been killed. Ba`jah continued: "By Allah, no two crows and no two eggs are more similar than that child turned out to be to his father! When his father saw that he said, `By Allah! This is my son without any doubt.' Later on, Allah afflicted him with a skin abscess in his face (because of his false accusation to his wife). It kept eating him up until he died." Ibn Abi Hatim related from his father that Farwah bin Abi Al-Maghra' told them that `Ali bin Mushir narrated to them from Dawud bin Abi Hind, who narrated from `Ikrimah that Ibn `Abbas, may Allah be pleased with him, said, "When a woman delivers after nine months, the baby will only need twenty-one months of suckling. When she delivers after seven months, the baby will need twenty-three months of suckling. When she delivers after six months, the baby will need two full years of suckling, because Allah says,وَحَمْلُهُ وَفِصَـلُهُ ثَلاَثُونَ شَهْراً حَتَّى إِذَا بَلَغَ أَشُدَّهُ(and his gestation and weaning is thirty months, till when he attains full strength)." meaning, he becomes strong, youthful, and attains full ability.وَبَلَغَ أَرْبَعِينَ سَنَةً(and reaches forty years,) meaning, his complete intellect, understanding, and patience reach the level of maturity. It has also been said that usually one will not change his ways once he reaches the age of forty.قَالَ رَبِّ أَوْزِعْنِى(he says: "My Lord! Grant me the power and ability) meaning, `inspire me.'أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِى أَنْعَمْتَ عَلَىَّ وَعَلَى وَالِدَىَّ وَأَنْ أَعْمَلَ صَـلِحاً تَرْضَـهُ(that I may be grateful for Your favor which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You,) meaning, in the future.وَأَصْلِحْ لِى فِى ذُرِّيَّتِى(and make my offspring good.) meaning, my offspring and descendants.إِنَّى تُبْتُ إِلَيْكَ وَإِنِّى مِنَ الْمُسْلِمِينَ(Truly, I have turned to You in repentance, and truly, I am one of the Muslims.) This contains an instruction for anyone who reaches forty years of age to renew his repentance and turn to Allah with strong resolution. Allah then says,أُوْلَـئِكَ الَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُواْ وَنَتَجَاوَزُ عَن سَيْئَـتِهِمْ فِى أَصْحَـبِ الْجَنَّةِ(Those are the ones from whom We shall accept the best of what they did and overlook their evil deeds. (They shall be) among the dwellers of Paradise.) meaning, those to whom applies the above description -- those who repent to Allah, turn back to Him, and rectify their shortcomings through repentance and seeking forgiveness - those are the ones from whom We will accept the best of what they did and overlook their evil deeds. Many of their errors will be forgiven and Allah will accept from them a modest amount of deeds.فِى أَصْحَـبِ الْجَنَّةِ(among the dwellers of Paradise.) which means that they will be among the dwellers of Paradise. That is Allah's ruling concerning them, as He has promised for those who repent and turn to Him. Thus, He says,وَعْدَ الصِّدْقِ الَّذِى كَانُواْ يُوعَدُونَ(That is the promise of truth that they had been promised.)