حکمت الهی ایجاب کرده است که زن حامل بارداری و زایمان باشد. از این رو، زن باید در ازدواج محدود به یک مرد شود و ازدواج او با بیش از یک شوهر برایش ممنوع شده است. این امر بر او حرام شده است تا هر کس بداند به چه کسی منسوب است. شریعت بر عهده گرفته است که نسب را مشخص کند و این موضوع را به روشن‌ترین شکل بیان کرده است.

The divine wisdom has required that the woman be the bearer of pregnancy and childbirth. Therefore, the woman needs to be restricted in marriage to one man and she has been forbidden from marrying more than one husband. This has been forbidden to her so that each person will know to whom they are related. The Shar’a has taken upon itself to establish lineage and has clarified the matter in the clearest manner.

کوتاه‌ترین مدت بارداری شش ماه است؛ در بیشتر موارد نه ماه است و طولانی‌ترین آن دو سال. دربارهٔ شوهر، هنگامی که همسرش کودکی به دنیا می‌آورد، ممکن است که آن کودک از او باشد، اگر زن پس از گذشت بیش از شش ماه از تاریخ ازدواج او را به دنیا آورده باشد. پس آن کودک فرزند او است، به دلیل این سخن پیامبر ﷺ: «فرزند از آنِ کسی است که بستر بر او است (الولد للفراش).» به کوتاه سخن: تا زمانی که زن با شوهر ازدواج کرده باشد و پس از شش ماه از ازدواج فرزندی به دنیا آورد، قطعاً فرزند شوهر است.

The shortest duration of pregnancy is six months; in the majority of cases it is nine months and the longest is two years. Regarding the husband, when his wife gives birth to a child, it is possible that it is from Him if she gave birth to it after more than six months from the date of marriage. So it is his child due to the saying of the Prophet: “The child belongs to the one on whose bed it is born (Al-walad Lil-firash).” In short: As long as the woman is married to the husband and she gives birth to a child after six months from marriage, it is definitely the child of the husband.

اما اگر همسرش پس از شش ماه فرزندی به دنیا آورد و او مطمئن باشد که این فرزند از او نیست، در این صورت با رعایت شرایطی که باید آن‌ها را محقق کند، نفی نسب آن فرزند برایش جایز است. اگر این شرایط محقق نشود، نفی نسب بی‌فایده است؛ بلکه فرزند، خواه بخواهد یا نخواهد، به او منسوب می‌ماند. این شرایط عبارت‌اند از:

However, when his wife gives birth to a child after six months and He is sure that this child is not his, then it is allowed for Him to disown it according to certain conditions which He must fulfil. If these conditions are not confirmed then there is no point in Him disowning it. Rather the child remains his, whether He wants it or not. These conditions are:

اولین نکته: فرزندی که او آن را از خود نفی می‌کند باید زنده متولد شده باشد. او نمی‌تواند نسب فرزندی را که مرده به دنیا آمده نفی کند، زیرا هیچ حکم الهی‌ای درباره نفی نسب کودک مرده‌زاد وجود ندارد.

First: The child that He disowns as his must be born alive. He cannot disown the lineage of the child if it is born dead because there is no divine rule pertaining to the disowning of a still born child.

دوم: او پیش‌تر، چه به‌صراحت و چه به‌طور ضمنی، اقرار نکرده باشد که این فرزند از اوست. اگر او به‌صراحت یا به‌طور ضمنی و با اشاره اقرار کرده باشد که این فرزند از اوست، پس از آن برای او درست نیست که نسب آن را به خود انکار کند.

Second: He has not already acknowledged, either explicitly or implicitly, that it is his child. If He has acknowledged explicitly or implicitly by indication that the child is his, then after that it will not be valid for Him to disown its lineage to Him.

ثالثاً: أن نفي النسب يكون في أوقات مخصوصة وفي حالات مخصوصة. وهي وقت الولادة، أو وقت شراء الأشياء اللازمة للمولود، أو الوقت الذي علم فيه أن زوجته قد وضعت إن كان غائباً. ولا يجوز نفي نسب الولد في غير هذه الأوقات والحالات. فإذا وضعت زوجته مولوداً فسكت ولم ينفِه مع إمكان نفيه، فإن نسبه يثبت له ولا يحق له نفيه بعد ذلك. وتتحدد الخيار بحسب المكان الذي علم فيه بالولادة وقدرته على النفي. فإن كان قد علم بالولد وأمكنه نفيه فلم ينفه ثبت نسبه، لقول رسول الله ﷺ: «الولد للفراش». وإن ادّعى أنه لم يعلم بولادته، فيُقبل قوله إن كان في مكان تخفى عليه فيه الولادة، كأن يكون في مكان آخر أو في بلد آخر؛ والقول في هذه الحالة قوله مع يمينه، لأن الأصل أنه لا يعلم. أما إن لم يمكن تصديقه لأنه كان معها في البيت، فلا يُقبل دعواه، إذ لا يتصور أن تخفى عليه الولادة، وقد يقول: «علمت بولادته لكني لم أعلم أن لي حق النفي، أو لم أعلم أن علي أن أنفيه فوراً». فإن كان الأمر مما يخفى عادةً على عامة الناس قُبل منه هذا القول، لأن هذا الحكم لا يعرفه عامة الناس. وينطبق هذا على من أسلم حديثاً. والجهل بأي حكم لا يعرفه مثله يُعذر فيه، كما هو الحال في حق من أسلم حديثاً. أما إذا كان مثل هذا الحكم غير خافٍ على مثله، فلا يُعذر في جهله.

Third: That the disowning of the child should be at particular times and in particular situations. These are the time of delivery or time of buying the necessary things for it, or the time when He knew that his wife had given birth if He was absent. The lineage of the child cannot be disowned at other than these times and situations. When his wife gives birth to a child and He remains silent, not disowning it even though He had the opportunity to do so, then its lineage is related to Him and He will not have the right to disown it after that. The choice is determined according to the place at which He came to know of and his ability to disown it. If He had known about the child and it was possible for Him to disown it but He did not disown it then its lineage is established because the Messenger of Allah (pbuh) said: “The child belongs to the one on whose bed it is born (Al-walad Lil-firash).” If He claims He did not know about its birth, then it is possible to trust his words if He is at a place that makes the birth concealed to Him; for example, if He was at another place or in another country. The decision in this case is his together with his oath, because originally He does not know. If it is not possible to believe Him because He was with her in the house, his claim is not accepted because it is not possible that it was concealed from Him, it may occur that He says “I knew about its birth but I did not know I had the right to disown it, or I did not know I had to disown it instantly.” If the matter is usually not known to the ordinary people, this saying is accepted of Him because this Hukm is not known by the ordinary people. This is applicable to the situation of a person who had become Muslim recently. The ignorance of any Hukm the like of which is unknown to some one like Him is excused, as is in the case of one who is a new Muslim. If the example of such a Hukm is not unknown to such a person as Him, then his ignorance is not excused.

چهارم: نفی نسب فرزند باید با لعان همراه باشد، یعنی شوهر باید نسب آن فرزند را از طریق لعان کامل نفی کند. فرزند تنها در صورتی از او نفی نسب می‌شود که نفی آن از طریق لعان کامل صورت گیرد.

Fourth: The disowning of the child should be followed by imprecation (Li’aan) or He should disclaim it through imprecation. The child will not be disowned from Him unless He disclaims it through complete imprecation.

فwhen these four conditions have been fulfilled, then the child is disowned and given to the wife. → هنگامی که این چهار شرط محقق شود، کودک از پدر نفی شده و به همسر داده می‌شود۔ Ibn Umar reported that a man imprecated his wife in the time of the Messenger of Allah ﷺ and her child was disowned so the Messenger of Allah ﷺ separated them and gave the child to the wife. → ابن عمر روایت کرده است که مردی در زمان رسول خدا ﷺ همسرش را لعان کرد و فرزندش از او نفی شد، پس رسول خدا ﷺ میان آن دو جدایی انداخت و کودک را به زن داد۔ If the conditions of the disownment of the child are not fulfilled then it is not disclaimed and its paternity is ascribed to the husband and all the rules of fatherhood will be binding on Him. → اگر شرایط نفی کودک محقق نشود، کودک نفی نمی‌شود و نسب او به شوهر منسوب می‌گردد و تمام احکام پدری بر او لازم خواهد بود۔ This is if the dispute over the birth originated from the husband. → این در صورتی است که اختلاف بر سر ولادت از جانب شوهر آغاز شده باشد۔ But if the dispute between the spouses over the birth arises from the wife, where she claims during the course of her marital life that she gave birth to a child from Him and the husband rejects it, such that He says 'you did not give birth', then it is up to her to prove her claim by the testimony of a single woman witness. → اما اگر اختلاف میان زوجین بر سر ولادت از جانب زن باشد، بدین صورت که او در جریان زندگی زناشویی ادعا کند که از آن مرد فرزندی به دنیا آورده است و شوهر آن را انکار کند و بگوید «تو نزاییده‌ای»، در این صورت بر عهده زن است که ادعای خود را با شهادت یک زن ثابت کند۔ In this case the testimony of a single woman witness is sufficient because the lineage is proven by the woman being his wife. → در این حالت شهادت یک زن کافی است، زیرا نسب با زوجیت آن زن با آن مرد ثابت می‌شود۔ Birth can be correctly proven by a single woman witness who meets the conditions of testimony. → ولادت به درستی با شهادت یک زن که شرایط شهادت را داشته باشد ثابت می‌شود۔

When these four conditions have been fulfilled, then the child is disowned and given to the wife. Ibn Umar reported that a man imprecated his wife in the time of the Messenger of Allah (pbuh) and her child was disowned so the Messenger of Allah (pbuh) separated them and gave the child to the wife. If the conditions of the disownment of the child are not fulfilled then it is not disclaimed and its paternity is ascribed to the husband and all the rules of fatherhood will be binding on Him. This is if the dispute over the birth originated from the husband. But if the dispute between the spouses over the birth arises from the wife, where she claims during the course of her marital life that she gave birth to a child from Him and the husband rejects it, such that He says 'you did not give birth', then it is up to her to prove her claim by the testimony of a single woman witness. In this case the testimony of a single woman witness is sufficient because the lineage is proven by the woman being his wife. Birth can be correctly proven by a single woman witness who meets the conditions of testimony.