Transliteration:( Walwaa lidaatu yurdi'na awlaada hunna hawlaini kaamilaini liman araada ai yutimmar radaa'ah; wa 'alalmawloodi lahoo rizqu hunna wa kiswatuhunna bilma'roof; laatukallafu nafsun illaa wus'ahaa; laa tudaaarra waalidatum biwaladihaa wa laa mawloodul lahoo biwaladih; wa 'alal waarisi mislu zaalik; fa in araadaa Fisaalan 'an taraadim minhumaa wa tashaawurin falaa junaaha 'alaihimaa; wa in arattum an tastardi'ooo awlaadakum falaa junaaha 'alaikum izaa sallamtum maaa aataitum bilma'roof; wattaqul laaha wa'lamooo annal laaha bimaa ta'maloona baseer )
564. The mothers can breastfeed their children for a period of two years. If parents find any valid reasons, it can be stopped before two years. However, breastfeeding cannot be continued after two years.
565. From this verse emerge a few issues:
1. The child belongs to the father and heis responsible for its material needs.
2. After the divorce, if the mother wishes to breastfeed the child, the father cannot give it to another woman for this purpose.
3. The mother can take a fee for breastfeeding the child after she is divorced.
4. Giving of food and clothing can serve as the fee of breastfeeding although one will not be able to calculate this accurately in terms of monetary value.
566. The words suggest that the off-spring belongs to the father, because father is MAULOOD LAHU. From this a number of issues can be deduced.
1. Family lineage is from the father, not from the mother.
2. If the father is a Sayyed (descendant of the Holy Prophet ?)and the mother is a non-Sayyed, the child will be a Sayyed.
3. The material needs of the off-spring is the responsibility of the father, not the mother.
4. Education of the off-spring, too, is the responsibility of the father.
5. The wages of care taking of the off-spring is the responsibility of the father, not the mother.
567.By this is meant to force the divorced mother to suckle the baby, the father's loss is
paying the divorced mother more to suckle the baby than what another woman is prepared to charge for the same purpose. Neither of thetwo should take place.
568. From this verse we learn that the guardians should take care of the orphans. The responsibilities of the parents should now be shouldered by the guardian. The guardians are those relatives who will be first in line for the purpose of inheritance, after whom will follow other relatives.
569. From this we learn that when it is beneficial to suckle the baby for less than two years its should be done i.e. the period of suckling should not exceed two years
570. From this verse we learn that if the parents so wish to employ a foster mother to suckle their baby they may do so providing they pay her the price agreed upon for this purpose. Our Holy Prophet was suckled by Hazrat Shafa bint Abdullah. Hazrat Thuwaibah and Hazrat Halima.
571. This verse makes it clear that wages as well as other related expenses for the suckling of the baby is the responsibility of the father not of the mother or anyone else. Furthermore, if the mother is willing to breastfeed the child, the father should not forcefully use the services of a foster mother. We also learn that if a child grows through suckling by a foster mother or by drinking the milk of a goat, this will in no way decrease the motherly rights over the child Similarly, even if the divorced mother charges the father a fee for suckling the baby her motherly rights will remain the same. Even though Hazrat Musa's mother took a fee for suckling the baby, her motherly rights remained intact.
232. And when you have divorced women and they have fulfilled the term of their prescribed period, do not prevent them from marrying their (former) husbands, if they mutually agree on reasonable basis. This (instruction) is an admonition for him among you who believes in Allah and the Last Day. That is more virtuous and purer for you. Allah knows and you know not.
`Ali bin Abu Talhah reported that Ibn `Abbas said, “This Ayah was revealed about the man who divorces his wife once or twice and her `Iddah finishes. He later thinks about taking her back in marriage and the woman also wishes that, yet, her family prevents her from remarrying him. Hence, Allah prohibited her family from preventing her.” Masruq, Ibrahim An-Nakha`i, Az-Zuhri and Ad-Dahhak stated that this is the reason behind revealing the Ayah (2:232). These statements clearly conform to the apparent meaning of the Ayah.
The Ayah (2:232) also indicates that the woman is not permitted to give herself in marriage. Rather, she requires a Wali (guardian such as her father, brother, adult son, and so forth) to give her away in marriage, as Ibn Jarir and At-Tirmidhi have stated when they mentioned this Ayah. Also, a Hadith states that:
(The woman does not give another woman away for marriage and the woman does not give herself away in marriage, for only the adulteress gives herself away for marriage.)
Another Hadith states:
(No marriage is valid except with the participation of a mature Wali and two trustworthy witnesses.)
It was reported that this Ayah was revealed about Ma`qil bin Yasar Al-Muzani and his sister. Al-Bukhari reported in his Sahih, when he mentioned the Tafsir of this Ayah (2:232), that the husband of the sister of Ma`qil bin Yasar divorced her. He waited until her `Iddah finished and then asked to remarry her, but Ma`qil refused. Then, this Ayah was sent down:
(…do not prevent them from marrying their (former) husbands.)
Abu Dawud, At-Tirmidhi, Ibn Abu Hatim, Ibn Jarir and Ibn Marduwyah and Al-Bayhaqi reported this Hadith from Al-Hasan from Ma`qil bin Yasar. At-Tirmidhi rendered this Hadith authentic and in his narration, Ma`qil bin Yasar gave his sister in marriage for a Muslim man during the time of Allah’s Messenger . She remained with him for a while and he divorced her once and did not take her back until her `Iddah finished. They then wanted to get back with each other and he came to ask her for marriage. Ma`qil said to him, “O ungrateful one! I honored you and married her to you but you divorced her. By Allah! She will never be returned to you.” But Allah knew his need for his wife and her need for her husband and He revealed:
(And when you have divorced women and they have fulfilled the term of their prescribed period, ) until He said:
(…and you know not.)
When Ma`qil heard the Ayah, he said, “I hear and obey my Lord.” He then summoned the man and said, “I will honor you and let you remarry (my sister).” Ibn Marduwyah added (that Ma`qil said), “And will pay (the expiation) for breaking my vow.”
Allah said:
(This (instruction) is an admonition for him among you who believes in Allah and the Last Day.) meaning, prohibiting you from preventing the women from marrying their ex-husbands, if they both agree to it,
(among you) O people,
(who believes in Allah and the Last Day.) meaning, believes in Allah’s commandments and fears His warnings and the torment in the Hereafter. Allah said:
(That is more virtuous and purer for you.) meaning, obeying Allah’s Law by returning the women to their ex-husbands, and abandoning your displeasure, is purer and cleaner for your hearts,
(Allah knows) the benefits you gain from what He commands and what He forbids.
(and you know not) the benefits in what you do or what you refrain from doing.
(2:233) If they (i.e. the fathers) wish that the period of suckling for their children be completed, mothers may suckle their children for two whole years.[257] (In such a case) it is incumbent upon him who has begotten the child to provide them (i.e. divorced women) their sustenance and clothing in a fair manner. But none shall be burdened with more than he is able to bear; neither shall a mother suffer because of her child nor shall the father be made to suffer because he has begotten him. The same duty towards the suckling mother rests upon the heir[258] as upon him (i.e. the father). And if both (the parents) decide, by mutual consent and consultation, to wean the child, there is no blame on them; if you decide to have other women suckle your children there is no blame upon you, provided you hand over its compensation in a fair manner. Fear Allah and know well that Allah sees all that you do.
257. This injunction applies to the condition where the couple have separated either because of divorce, or klul’ see (Surah Al-Baqarah, ayat 229) note 252 or ‘faskh (annulment) or tafriq (repudiation as a result of judicial decision) and the woman is nursing a child.
258. That is, if the father dies, whoever replaces him as the guardian of the child will be responsible for fulfilling this claim.
Related Ayat(Verses)/Topics