Surah Al-Baqara (2) — Ayah 233

(Ayah 233) ➊ {حَوْلَيْنِ كَامِلَيْنِ لِمَنْ اَرَادَ اَنْ يُّتِمَّ الرَّضَاعَةَ:} After the discussion of marriage and divorce, this verse discusses breastfeeding (the issues of feeding a child milk), because it can happen that a woman is divorced, or her husband passes away, and she has a nursing child in her lap. In this regard, mothers are commanded to breastfeed their children for a full two years. From this, it is understood that breastfeeding the child is obligatory upon the mother, especially when the child is not willing to drink the milk of any other woman. (See Surah At-Talaq: 6) Also, two more things are understood from this: first, that the maximum period of breastfeeding is two years, so if after this age of two years a child drinks the milk of any woman, the prohibition of breastfeeding will not be established. Umm Salamah (may Allah be pleased with her) narrates that the Messenger of Allah (peace and blessings be upon him) said: "Only that breastfeeding will establish prohibition which, during the time of suckling from the breast, fills the intestines and is before the period of weaning." [ ترمذی، الرضاع، باب ما جاء ما ذکر أن الرضاعۃ … : ۱۱۵۲، و قال حسن صحیح] A similar meaning hadith is also established from Umm al-Mu'mineen Aisha (may Allah be pleased with her). The Prophet (peace and blessings be upon him) said: [فَاِنَّمَا الرَّضَاعَۃُ مِنَ الْمَجَاعَۃِ] [ بخاری، الشہادات، باب الشہادۃ علی الأنساب … : ۲۶۴۷] "Indeed, breastfeeding is only valid when it is due to hunger (in infancy)." Some people state the period of weaning as two and a half years, but that is clearly against this verse and the other verse: «فِصٰلُهٗ فِيْ عَامَيْنِ» [ لقمان : ۱۴] (and his weaning is in two years). For more, see the commentary of Surah Al-Ahqaf (15). The Messenger of Allah (peace and blessings be upon him) allowed Salim, the freed slave of Abu Hudhaifah (may Allah be pleased with him), whom they had raised like a son, to become a foster son by drinking the milk of Abu Hudhaifah's wife after he had grown up. [ مسلم : ۲۷؍۱۴۵۳] For this reason, Aisha (may Allah be pleased with her) held the view of breastfeeding an adult, but the other Mothers of the Believers did not accept this due to the possibility of it being specific to that case. At most, as in the incident of Salim (may Allah be pleased with him), it may be permitted in cases of severe necessity. The second issue is that completing the two-year period is not necessary; the child may be weaned before that.

➋ {رِزْقُهُنَّ وَ كِسْوَتُهُنَّ:} From this, it is understood that the mother who is breastfeeding, when she has been divorced, it is obligatory upon the father to provide food and clothing for her in a customary manner. In normal circumstances, when there is no divorce, the wife's food and clothing are already obligatory upon her husband. Also see Surah At-Talaq (6).

➌ {لَا تُضَآرَّ:} This is the singular feminine passive prohibitive form from the verb pattern of {”ضَرَرٌ“}, and the translation has been done accordingly. The prohibitive form can also be active. Our Sheikh Muhammad Abduh (may Allah have mercy on him) writes: "To harm the mother is, for example, that she wants to keep her child with her but the father forcibly takes him away, or that he forces her to breastfeed and does not provide expenses; and to harm the father is that the mother puts the entire burden of the child on him, or refuses to breastfeed, or demands heavy expenses beyond the father's means." Another translation of the verse can be: "Neither should the mother harm the father because of the child, nor should the father harm the mother because of the child." In the first case, {”لَا تُضَآرَّ“} is the passive verb form. According to the second translation, it is the active form; the result is the same.

➍ {وَ عَلَى الْوَارِثِ مِثْلُ ذٰلِكَ :} That is, if the father dies, then whoever is his heir, it is obligatory upon him to fulfill these rights of the breastfeeding mother.

➎ That is, if you wish to have the child breastfed by a woman other than his mother, because an agreement cannot be reached with the mother, as stated: « وَ اِنْ تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهٗۤ اُخْرٰى» [ الطلاق : ۶] "And if you make things difficult for each other, then another woman will breastfeed him," then there is no harm in this, provided that the compensation you wish to give is paid in full in a customary manner.

233. 1. In this verse, the issue of breastfeeding is discussed. The first point is that whoever wishes to complete the period of breastfeeding should nurse for a full two years. These words also allow for a shorter period of breastfeeding. The second point is that the maximum period of breastfeeding is two years, as narrated in Tirmidhi from Umm Salamah (may Allah be pleased with her) in a marfu' (attributed to the Prophet ﷺ) narration.

233. 2. In the case of divorce, the issue of the maintenance of the infant and his mother becomes very complicated in our society, and the reason for this is deviation from the Shariah. If, according to the command of Allah, the husband is responsible for the woman's food and clothing according to his means, as stated in this verse, then the issue is resolved very easily.

233. 3. To cause harm to the mother means, for example, if the mother wants to keep the child with her, but ignoring the maternal instinct, the child is forcibly taken away from her, or she is forced to breastfeed without being provided for. To cause harm to the father means that the mother refuses to breastfeed or demands more financial compensation than he can afford.

233. 4. In the case of the father's death, this responsibility falls upon the heirs, that they fulfill the rights of the child's mother properly, so that neither the woman is harmed nor the upbringing and care of the child is affected.

233. 5. This is permission to have the child nursed by a woman other than the mother, provided that her compensation is paid according to custom.

233. Mothers shall breastfeed their children for two complete years [317] for those who wish to complete the nursing period. And the father of the child is responsible for their food and clothing in a fair manner [318]. No one should be burdened beyond their capacity [319]. Neither should a mother be harmed because of her child, nor should a father be harmed because of his child [320]. And if the father dies, the same responsibility [322] falls upon the heir. If both parents decide, by mutual consent and consultation [323], to wean the child before two years, there is no sin upon them. And if you wish to have your children nursed by a wet nurse, there is no blame upon you, provided you pay the compensation you have agreed upon [324] in a fair manner. And fear Allah [325] and know that Allah is Seeing of whatever you do.

[317] The term "mothers" here includes those women who have been divorced, whether they are still in their waiting period (‘iddah) or their ‘iddah has ended, as well as those who remain married to the child's father.

[318] From this, it is understood that the maximum duration of breastfeeding is two years. However, it can be less than this as needed (as will be mentioned ahead), and this period will be counted according to the lunar calendar [مزيد تفصيل سورة لقمان كي آيت نمبر 14 پر حاشيه 18 ميں ديكهئے].

[319] That is, the responsibility for food and clothing of a married woman and a divorced woman who is in her ‘iddah already lies with the child's father, and if the ‘iddah has ended, then according to this verse, the father will still be responsible for the expenses of this divorced woman because she is breastfeeding his child.

[320] That is, the father should not be asked for food and clothing expenses beyond his means, whether this demand is made by the woman herself or by her heirs.

[321] That is, the mother should not refuse to breastfeed without reason and cause distress to the father. Similarly, the father should not separate the child from the mother and have someone else breastfeed the child, thereby causing distress to the mother, or show stinginess in providing her food and clothing expenses. Nor should the mother be forced to breastfeed if she is not willing.

[322] This child who is being breastfed is himself an heir of his father, and there may be other heirs as well. In any case, these expenses will be paid collectively from the deceased's estate, and those who are ‘asabah (the closest male heirs of the deceased) will pay them.

[323]
The Maximum Duration of Breastfeeding:

That is, if both parents, by mutual consultation, wish to wean the child before two years—for example, if the mother's milk is not good and the child's health remains poor, or if the mother is still married to the father, it may also happen that she becomes pregnant during this period and needs to wean the child—then in such cases, there is no sin upon them, and it is not necessary for the child to be breastfed for the full two years.

[324] One meaning is as written in the translation, and another is that if you wish to have a wet nurse breastfeed the child, then you must pay her compensation. However, whatever agreed-upon expenses the mother was receiving should also be paid to her, and there should be no reduction in this.

[325]
Imbalances in Good Social Conduct:

There are countless rulings which, after being stated, Allah Almighty has emphasized "being mindful of Allah." The reason for this is that in the world of dealings, countless forms of a single matter can arise, in which a person, while adhering to the apparent words of Allah's command, may devise a benefit for himself that goes against the divine intent. As a result, another person may suffer loss or be caused distress. It is difficult to state a separate ruling for every such situation that may arise, and it is also contrary to Allah's wisdom. Therefore, the emphasis on being mindful of Allah is given so that a person keeps his intention correct and, with the awareness of being answerable to Allah in the Hereafter, carries out these rulings exactly as Allah intends.