Surah Al-Baqarah Ayah No. 233 to 237
Surah Al-Baqarah Ayah #233-237 (2:233-237)
A- Translation
٢٣٣ وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ ۖ لِمَنْ أَرَادَ أَنْ يُتِمَّ الرَّضَاعَةَ ۚ وَعَلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ ۚ لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا ۚ لَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا وَلَا مَوْلُودٌ لَهُ بِوَلَدِهِ ۚ وَعَلَى الْوَارِثِ مِثْلُ ذَٰلِكَ ۗ فَإِنْ أَرَادَا فِصَالًا عَنْ تَرَاضٍ مِنْهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا ۗ وَإِنْ أَرَدْتُمْ أَنْ تَسْتَرْضِعُوا أَوْلَادَكُمْ فَلَا جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُمْ مَا آتَيْتُمْ بِالْمَعْرُوفِ ۗ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ
[Quran 2:233] And mothers may breastfeed their children for two complete years, for those who decide to complete the nursing-period. And upon the father is to provide Rizq (رِزْقُهُنَّ) for them and their clothing in Ma’roof (بِالْمَعْرُوفِ). No Nafs (نَفْسٌ) shall be burdened except its capacity. No mother should be TuZarar (تُضَارَّ) on account of her child, nor should father on account of his child. And upon the heir is the like of that. Then if they decide weaning, by mutual consent and consultation, then there is no blame on them. And if you decide to breast feed your children, then there is no blame upon you when you have Sallamtum (سَلَّمْتُمْ) what you have given with Ma’roof (بِالْمَعْرُوفِ). And observe Taqwa (َاتَّقُوا) of Allah, and know that Allah is cognizant of what you do.
٢٣٤ وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا ۖ فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِي أَنْفُسِهِنَّ بِالْمَعْرُوفِ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
[Quran 2:234] And those among you who die and leave Azwajann (أَزْوَاجًا) behind, wait for their Nafs (بِأَنْفُسِهِنَّ) for four months and ten days. Then when the term is reached, there is no blame on you concerning what they do in their Nafs (أَنْفُسِهِنَّ) with Ma’roof (ِالْمَعْرُوفِ). And Allah is acquainted with what you do.
٢٣٥ وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُمْ بِهِ مِنْ خِطْبَةِ النِّسَاءِ أَوْ أَكْنَنْتُمْ فِي أَنْفُسِكُمْ ۚ عَلِمَ اللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ وَلَٰكِنْ لَا تُوَاعِدُوهُنَّ سِرًّا إِلَّا أَنْ تَقُولُوا قَوْلًا مَعْرُوفًا ۚ وَلَا تَعْزِمُوا عُقْدَةَ النِّكَاحِ حَتَّىٰ يَبْلُغَ الْكِتَابُ أَجَلَهُ ۚ وَاعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ مَا فِي أَنْفُسِكُمْ فَاحْذَرُوهُ ۚ وَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ
[Quran 2:235] And there is no blame on you if you present your proposal of engagement to Nissa (النِّسَاءِ), or if you conceal it within your Nafs (أَنْفُسِكُمْ). Allah knows that you will do Zikr*9 (ذْكُر) to them. But do not promise them secretly except to say a Ma’roof (مَعْرُوفًا) speech. And do not make a firm decision to undertake marriage contract until what is Kutiba (الْكِتَابُ) reaches its maturity. And know that Allah knows what is within your Nafs (أَنْفُسِكُمْ), so beware of Allah. And know that Allah is Ghafurun (غَفُورٌ) Haleem (حَلِيمٌ).
٢٣٦ لَا جُنَاحَ عَلَيْكُمْ إِنْ طَلَّقْتُمُ النِّسَاءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُوا لَهُنَّ فَرِيضَةً ۚ وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدَرُهُ مَتَاعًا بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُحْسِنِينَ
[Quran 2:236] There is no blame on you, if Nissa (النِّسَاءَ) are divorced whom you have not touched, or Tafridu (تَفْرِضُوا) a Fareedaton (َرِيضَةً) for them. So Mattiuhuna (مَتِّعُوهُنَّ) for them, the wealthy according to his capability, and upon the poor according to his capability, Mataa’ (مَتَاعًا) in Ma’roof (بِالْمَعْرُوفِ), as a Haqq (حَقًّا) upon the Mohsineen (الْمُحْسِنِينَ).
٢٣٧ وَإِنْ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ إِلَّا أَنْ يَعْفُونَ أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ ۚ وَأَنْ تَعْفُوا أَقْرَبُ لِلتَّقْوَىٰ ۚ وَلَا تَنْسَوُا الْفَضْلَ بَيْنَكُمْ ۚ إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ
[Quran 2:237] But if divorce happen before you have touched them, and you have already Faradtum (فَرَضْتُمْ) a Faridotan (فَرِيضَةً) for them, then half of what you have Faradtum (فَرَضْتُمْ); unless they Yafu’na (يَعْفُونَ), or the one in whose hand is the marriage contract Yafuwa (يَعْفُوَ) it. And to Ta’fuu (تَعْفُوا) is nearer to Taqwa (لِلتَّقْوَىٰ), but do not forget the Fadal (الْفَضْلَ) between you. Indeed, Allah is cognizant of what you do.
B- THE CONCEPT:
These ayahs are continuation of earlier ayahs where the topic of divorce and overall relationship between husband and wife is continued. Therefore, the ayah 2:233 is talking about breastfeeding of the child – this is being discussed in the general sense, which is applicable in either of the situation, after the divorce or even during the marital relationship. The ayah 2:233 “And mothers may breastfeed their children for two complete years, for those who decide to complete the nursing-period. And upon the father is to provide Rizq for them and their clothing in Ma’roof…” Identifies the responsibilities of husband and wife with respect to the children and for each other. For the mother is the breastfeeding of the child, to whatever extent is possible for her, i.e., if they decide to complete the nursing period, it’s for a period of two years. For the husband is the Rizq for the mother and the child in a proper way. This commandment is applicable in both ways, in the general sense of a marital relationship as well as after the divorce. Thus, the responsibility of the husband is to take care of the Rizq and clothing for the children and the wife. However, in case of divorce, for a period of two years of the breast feeding, the husband has to take care of the child as well as the mother’s Rizq and clothing.
The next phrase describes the overriding rule in all situations and at all times which is that “…No Nafs shall be burdened except its capacity. No mother should be TuZarar on account of her child, nor should father on account of his child. And upon the heir is the like of that….” Since there is no compulsion, hardship and difficulty in deen, no one shall be burdened beyond, his/her capacity. On the account of the child, neither a mother nor a father, nor the child him/herself, should be put in a situation that would cause them Zarar, i.e., putting undue, unjustified and unnecessary requirements, causing intense, hurt, harm, sufferings or torture. Each and every situation can be different and this overriding rule should be applied to carry out Adal-o-Insaaf in the just manner as per the solid judicial principals of Deen. For Instance, a father of the child is required to take care of the Rizq and clothing for both the mother and the child but this has to be based on what he can afford i.e., as per his capacity and whatever he can afford. Such efforts to provide, for the mother and the child should not result in Zarar for him. Similarly, when a mother is recommended to breastfeed her child for two complete years, each specific situation has to be taken into account. Many a times, women undergo postpartum depression, which is made worse by such demands to continue the nursing of the child causing her further Zarar and harm. Therefore, if she is forced to nurse the child regardless of her mental, medical situational circumstances, then this would be against the Quranic commandments. Therefore, only if they decide to complete the nursing period and only if it does not cause Zarar to her, then and only then it is recommended to complete the nursing period of two years. Therefore, the next phrase “…Then if they decide weaning, by mutual consent and consultation, then there is no blame on them…” Thus, if the breastfeeding is stopped for whatever reason, through mutual consent and consultation between the father and the mother, keeping in mind the overriding rule of “No Nafs should be burdened beyond its capacity” then there is no harm.
The next phrase is normally mistranslated and misinterpreted to talk about Wet-nurses by misinterpreting this phrase as “And if you wish to have your children nursed by a wet-nurse or a substitute then there is no blame on you as long as your payment according to what is acceptable”. This is a wrong translation since there is no mention of any payment in this phrase. Also, the word for Wet or substitute nurse is Marazea’a as used in the ayah 28:12 and 22:2, whereas this word is not used in the ayah 2:233. The word used here is the Tastarzeu’u Auladukum meaning if you want to breastfeed your children. The correct translation of this phrase is “…..And if you decide to breast feed your children, then there is no blame upon you when you have Sallamtum what you have given with Ma’roof. And observe Taqwa of Allah, and know that Allah is cognizant of what you do” This phrase is talking about that considering the post-partum period, which could be a very difficult stage, and if you still decide to breast feed your child then when you have Salamtum (meaning pure, clean, peace, save, protected, security, health and obeyed in submission the divine commandments) with Maroof, then indeed this is observing Taqwa and know that Allah is cognizant of what you do.
The next ayah 2:234 is misinterpreted to create and confirm the misconception that the Iddat/waiting period for women in case of the deaths of their husbands is 4 months and 10 days. But this ayah is not talking about the Iddat period for women to confirm the pregnancy as is normally misinterpreted. Had this been for the period to confirm the pregnancy, Allah would have mentioned the same just like in case of it’s clearly highlighted in the case of divorced Women, in the ayah 2:228 as Iddat period of 3 months for pregnancy with explicit instructions to the women not to conceal what Allah has created in their wombs. No such instructions or the word of Iddat is mentioned in this ayah. On the contrary, in this ayah 2:234, a period of 4 months and ten days is nothing to do with establishing pregnancy for the women, but basically a period of margin, a space, a grieving and caring period for them; the widowed person, either the husband or the wife, whose spouse died.
A point to note here is that in the ayah 2:226 a period of 4 months is given as a waiting period in order to avoid decisions taken in a rush or under emotions. Therefore, it’s a sort of bringing the person back to normal emotionally and psychology. Similarly, here in the ayah 2:234 as well, the divine guidance is keeping in view the grieving period of widowed person. The ayah is talking to us, as the near and dear ones of the widowed both men and women and the correct interpretation of the ayah is 2:234 “And those among you who die and leave widows (either man or woman) behind, wait for their Nafs for four months and ten days. Then when the term is reached, there is no blame on you concerning what they do in their Nafs with Ma’roof. And Allah is acquainted with what you do..” It is talking about the period of 4 months and 10 days as a period of grief for the widowed, during which the society, the community, the relatives, the near and dear ones, have been instructed to take care of them, to give them space and time for the healing, to not disturb anything around them, to let them be. During this time, they are not supposed to be disturbed, or expected to make any changes or make any decision regarding them, until this term is over. Once the term is over, then and after, there is no blame on the community, the society, the relatives, concerning any decisions that they make for themselves in Maroof. Basically, the society, the community, and relatives are bound by Quran not to disturb the widowed during this grieving time period but the widowed are not bound for anything, it is all of their choice to do whatever they feel like with Maroof i.e. respectful, decent and acceptable way.
The next ayah is giving us an important Quranic commandment with regards to the intentions of Marriage with women. Therefore, the ayah says 2:235 “And there is no blame on you if you present your proposal of engagement to Nissa, or if you conceal it within your Nafs. Allah knows that you will do Zikr to them. But do not promise them secretly except to say a Ma’roof speech..” The very clear Quranic commandment is whether you decide to propose her, or conceal it to yourself, it is fine either ways but under no situation, the promises should be made in secret. Such proposals of engagement have to be spoken as per Ma’roof (what is acceptable as per society and Deen) speech, i.e. to be spoken as is acceptable as per the laws of deen as well as acceptable by the society, therefore secret promises and proposals is not in accordance with Quranic commandments. The next phrase “…And do not make a firm decision to undertake marriage contract until what is Kutiba reaches its maturity. And know that Allah knows what is within your Nafs, so beware of Allah. And know that Allah is Ghafurun Haleem.” Shows that whatever the limits have been made Kutiba as per the laws of the Deen, once and only when those limits matured, should you make a firm decision. For instance in case of Divorcee there is an Iddat period of 3 months, or in case of pregnancy once the child is born, and for a widowed during her a grieving period of 4 months and 10 days – so if you intend to propose her, then you have to wait for the period of Kutiba to be over before making a firm decision for the contract of Marriage to her.
The next ayah two ayahs are talking about Fareeda in case of Divorced women. Therefore the ayah 2:236 “There is no blame on you, if Nissa are divorced whom you have not touched, or Tafridu a Fareedaton for them…” In this case, the divorced has happened, but neither the Fareed was determined nor the marriage was consummated. Therefore, in this case the clear Quranic guidance is “…So Mattiu for them, the wealthy according to his capability, and upon the poor according to his capability, Mataa’ in Ma’roof, as a Haqq upon the Mohsineen.” Is to take care of Mata’a of the women in accordance with ones’ affordability and aligned with what is Maroof since the Mataa with Maroof is Haqq i.e. obligation, a duty, a responsibility on those who are Mohsineen, i.e. those who do Ahsan, in all of its meanings, i.e. best and excellent behavior, giving more than Haqq, and giving without any expectations in return.
The next ayah is again misinterpreted and one of the phrase “Ba’idihi A’uqdatun An-Nikaah – in the hands in which the marriage contract is” taken out of context to prove the misconception that, it is husband in whose hands the marriage contract is, and therefore women should be asking/requesting the divorce from the husbands. This is a wrong assumption and interpretations. Whenever we take a phrase out of an ayah completely disregarding the whole ayah, or take an ayah out of the context in which that ayah appears, we run into the dangerous domain of misinterpretations and misconceptions since half truth is worse and more dangerous than a lie. The whole ayah is 2:237 “But if divorce happen before you have touched them, and you have already Faradtum a Faridotan for them, then half of what you have Faradtum; unless they Yafu’na, or the one in whose hand is the marriage contract Yafuwa it..” Please note that this ayah is talking about the situation of divorced women, for whom although the marriage was not consummated but the Fareeda has been determined. In this situation, the Quranic commandment is to pay half of what has been determined as Faraz. However, the phrase when Allah says that “..unless they Yafu’na, or the one in whose hand is the marriage contract Yafuwa it…” Means unless they give freely beyond their Haqq, i.e., unless they, the wives, give back freely, or the one in whose hand the marriage contract is, gives it freely, means the one who has been appointed by the wife to deal with the divorce matters it could be anyone, could be her father, her brother, her sister; therefore, this phrase is not referred to the husband but the person who has been appointed by her to resolve the matters of divorce on her behalf. This is further stressed through the next phrase is “…And to Ta’fuu is nearer to Taqwa…” Allah is telling us that to give out freely, after keeping whatever one needs as haqq and what is beyond that is given out freely, this act is nearer to Taqwa. The explicit instructions in case of divorce discussions, is “…but do not forget the Fadal between you. Indeed, Allah is cognizant of what you do.” When Allah says do not forget the Fadal between you, it means in a very broad aspect. It is Allah’s Hidaya, the kitaab, the guidance which is termed as the Fadal by Allah. Similarly, the spouse is also termed as Fadal for each other. All the worldly benefits, provisions and blessings of Allah are also termed as Fadal by Quran. Therefore, when Allah says do not forget the Fadal between you, it’s meant in all of these meanings.
C- IMPLEMENTATION IN TODAY’S LIFE
We can apply the Quranic commandments from these ayahs of 2:233 to 2:237 in our day-to-day life as follows
- Although the mothers are recommended to complete the nursing period of two years and the fathers are required to provide Rizq and clothing for the children and mothers during this time, even if divorced, the overriding rule is that no one, neither the father, nor the mother, nor the child should be burdened or harmed in any way and should be done in accordance with one’s affordability and capacity.
- There is no such thing as iddat period for the widowed women as is widely misunderstood. But for the widowed person, either male or female, there is a period of grieving and support by the society, the community, their near and dear ones, their relatives etc. it is given as per Quran which is a period of 4 months and 10 days. Basically, the society, the community, and relatives are bound by Quran not to disturb widowed persons but the widows are not bound for anything, it is all of their choice to do whatever they feel like with Maroof i.e. respectful, decent and acceptable way.
- In case if one wants to propose to women for marriage, has to be done as per societal acceptable speech and after the term is matured ( Iddat of 3 months or end of pregnancy for divorced women and 4 months and 10 days grieving period for Widowed). Secret promises and/or secret marriages which are not publicly declared and/or not entered into as per societal norms and as per the laws of deen is against Quranic guidance.
- In case if the divorced takes place but the marriage is not consummated nor the Faraz has been determined then whatever is best as per the affordability and capacity should be given to the women. In case if the Fareeda has been determined but the marriage has not been consummated then, half of it has to be given.
Footnotes:
D- THE KEY-WORD VOCABULARY:
For the updated Keyword Vocabulary, kindly visit our website at the link https://quranthinkers.com/keyword-vocabulary-by-wqt/