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Qur'an 2:234

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Qur'an 2:234
Verse's Information
NameAyat al-Tarabbus
Suraal-Baqara (Qur'an 2)
Verse234
Juz'2
Page38
Content Information
Place of
Revelation		Medina
Topicwaiting period for a widow
AboutRulings of the 'Idda after death
Related VersesQur'an 2:228


Qur'an 2:234, known as the Verse of Tarabbuṣ (Arabic: آيَة ٱلتَّرَبُّص) or the Verse of 'idda of Death is the 234th verse of Sura al-Baqara which was revealed concerning the rulings related to the mandatory waiting period after a husband's death. According to the content of this verse, women whose husbands have died must observe a waiting period ('Idda) of four months and ten days after which they can then remarry.

Some jurists, citing exegetical narrations, believe that women must avoid adornment and going out of the house during this waiting period. According to some exegetes, this verse abolished superstitions that were practiced against the wife after the husband's death and restored the lost rights of women.

The wisdom behind this ruling includes ensuring respect and affection for the deceased spouse, confirming the absence of pregnancy, and avoiding emotional distress to the deceased husband's family, all of which would be incompatible with an immediate remarriage.


Most exegetes believe that Qur'an 2:240 (Verse of al-Ikhraj) was abrogated by Qur'an 2:234 (Verse of Tarabbus).

Brief Introduction

Qur'an 2:234 is called verse al-Tarabbus or verse al-'Idda al-Wafat[1] and it states the duty of women after their husband's death.[2] In this verse, God asks women to observe a waiting period of four months and ten days, and at the end of this period, they are free to engage in any religiously compatible act[3] such as remarriage[4] and no one has the right to prevent it.[5]

Some exegetes, in interpreting this verse, have referred to pre-Islamic superstitious beliefs, including the practice of burning or burying a widow alive with her husband[6] and the widow's one year mandatory abstinence from marriage.[7] It is said that this verse abolished these customs and superstitions, restored the lost rights of women and allowed widows to remarry and start a new life after observing the prescribed waiting period.[8]

Some exegetes, citing narrations in their commentary on this verse, have pointed out that the woman during the waiting period must avoid adornment, applying kohl, and going out of her house.[9] According to Muhammad Jawad Mughniyya, based on the jurists fatwas, it is obligatory for her to abstain from anything that is customarily seen as beautifying and which may arouse the interest of others.[10]

Exegesis

Tarabbus in Qur'an 2:234 means the woman's waiting during the Idda, for remarriage, adornment, and leaving the house.[11] There are numerous narrations in exegetical books regarding the interpretation of the verse.[12] Jurists cite this verse as evidence for the woman observing a waiting period of four months and ten days.[13] The meaning of the verse is considered general;[14] therefore, even if there is no possibility of the woman being pregnant, she must still observe the Idda.[15] Women who are menopausal and women who have not had intercourse must also wait this period.[16] There is no difference in this ruling between a free woman and a slave woman;[17] although some have considered the waiting period after death for a slave woman to be two months and five days.[18]

There is disagreement among exegetes regarding the interpretation of the phrase "wa Allahu bima ta'maluna khabir" (and Allah is Aware of what you do). Some consider its addressee to be the woman herself[19] and others consider it a warning to the deceased's relatives.[20] Allama Tabataba'i says: The relatives of the deceased man cannot prevent his widow from undertaking any righteous and socially approved action,including remarriage, because the religious rights of the widow are clear and no one has the right to prevent the performance of what is proper.[21]

Wisdom of the Ruling of the Verse from the Perspective of Exegetes

Some exegetes have mentioned various wisdoms and reasons for this ruling. These include: preserving affection and respect for the late husband[22], confirming the absence of pregnancy,[23], and avoiding emotional distress to his relatives.[24] Furthermore, the waiting period offers a time for reflection and thoughtful decision-making.[25]

It is also said that marriage is formed based on intimacy and affection, and honoring that bond is a mutual obligation,[26] although it is more necessary for the the woman to uphold modesty and chastity and to guard against potential exploitation.[27] Some exegetes believe that from the religious perspective, no specific reasons or criteria for the ruling of waiting period for a widow have been mentioned and this ruling is observed as an act of devotional submission (ta'abbudi).[28]

Exegetes' View on the Abrogation of al-Ikhraj Verse by al-Tarabbus

Main article: al-Ikhraj Verse

Most exegetes[29] believe that the the al-Tarabbus verse Qur'an 2:234 abrogated the al-Ikhraj verse Qur'an 2:240. The latter had endorsed a pre-Islamic practice under which a widow was barred from remarriage for an entire year whereas in verse al-Tarabbus, the waiting period after death is stated as four months and ten days.[30] It is said that the al-Ikhraj verse was revealed before the al-Tarabbus verse.[31] It is stated in Tafsir-i Nimuna that if there were not a consensus and numerous narrations on this matter, it might have been said that there is no contradiction between these verses.[32]

On the contrary, some exegetes do not accept the abrogation of the verse and believe there is no reason or evidence for its abrogation.[33]

Notes

  1. ↑ A group of researchers, Farhang-nama-yi 'Ulum-i Qur'ani, 1394 SH, p. 158.
  2. ↑ Reza'i Isfahani, Tafsir-i Qur'an-i Mihr, 1387 SH, vol. 2, p. 222.
  3. ↑ Zamakhshari, al-Kashshaf, 1407 AH, vol. 1, p. 282.
  4. ↑ Ibn Sulayman, Tafsir Muqatil b. Sulayman, 1423 AH, vol. 1, p. 199; Tabrisi, Majma' al-Bayan, 1372 SH, vol. 2, p. 590; Talaqani, Partovi az Qur'an, 1362 SH, vol. 2, p. 160.
  5. ↑ Amin, Makhzan al-Irfan, n.d., vol. 2, p. 338.
  6. ↑ Makarem Shirazi, Tafsir-i Nimuna, 1371 SH, vol. 2, p. 195; Ja'fari, Tafsir-i Kawthar, 1376 SH, vol. 2, p. 159.
  7. ↑ Tabataba'i, al-Mizan, 1390 AH, vol. 2, p. 242.
  8. ↑ Makarem Shirazi, Tafsir-i Nimuna, 1371 SH, vol. 2, p. 193; Ja'fari, Tafsir-i Kawthar, 1376 SH, vol. 1, p. 551.
  9. ↑ Tusi, al-Tibyan, Beirut, vol. 2, p. 262; Tabrisi, Majma' al-Bayan, 1372 SH, vol. 2, p. 590-591; Balaqhi, Ala' al-Rahman, Qom, vol. 1, p. 211.
  10. ↑ Mughniyya, al-Tafsir al-Kashif, 1424 AH, vol. 1, p. 363.
  11. ↑ Tabarani, al-Tafsir al-Kabir, 2008 CE, vol. 1, p. 422; Samarqandi, Bahr al-'Ulum, 1416 AH, vol. 1, p. 154; Tabari, Jami' al-Bayan, 1412 AH, vol. 2, p. 316.
  12. ↑ 'Ayyashi, Tafsir al-'Ayyashi, 1380 SH, vol. 1, p. 129; Fayd al-Kashani, al-Safi, 1416 AH, vol. 1, p. 263; Suyuti, al-Durr al-Manthur, 1404 AH, vol. 1, p. 289.
  13. ↑ Najafi, Jawahir al-Kalam, 1404 AH, vol. 32, p. 274; Mughniyya, al-Tafsir al-Kashif, 1424 AH, vol. 1, p. 362.
  14. ↑ Samarqandi, Bahr al-'Ulum, 1416 AH, vol. 1, p. 154.
  15. ↑ Makarem Shirazi, Tafsir-i Nimuna, 1371 SH, vol. 2, p. 195.
  16. ↑ Ja'fari, Tafsir-i Kawthar, 1376 SH, vol. 1, p. 551.
  17. ↑ Tabrisi, Majma' al-Bayan, 1372 SH, vol. 2, p. 590.
  18. ↑ Tabrisi, Majma' al-Bayan, 1372 SH, vol. 2, p. 590.
  19. ↑ Samarqandi, Bahr al-'Ulum, 1416 AH, vol. 1, p. 154.
  20. ↑ Makarem Shirazi, Tafsir-i Nimuna, 1371 SH, vol. 2, p. 194.
  21. ↑ Tabataba'i, al-Mizan, Manshurat Isma'iliyan, vol. 2, p. 242.
  22. ↑ Reza'i Isfahani, Tafsir-i Qur'an-i Mihr, 1387 SH, vol. 2, p. 224.
  23. ↑ Maliki Miyanji, Manahij al-Bayan, 1414 AH, vol. 2, p. 260; Reza'i Isfahani, Tafsir-i Qur'an-i Mihr, 1387 SH, vol. 2, p. 224.
  24. ↑ Makarem Shirazi, Tafsir-i Nimuna, 1371 SH, vol. 2, p. 193.
  25. ↑ Talaqani, Partovi az Qur'an, 1362 SH, vol. 2, p. 159-160.
  26. ↑ Amin, Makhzan al-Irfan, n.d., vol. 2, p. 339.
  27. ↑ Tabataba'i, al-Mizan, Manshurat Isma'iliyan, vol. 2, p. 242.
  28. ↑ Maliki Miyanji, Manahij al-Bayan, 1414 AH, vol. 2, p. 260.
  29. ↑ Tusi, al-Tibyan, Beirut, vol. 2, p. 278.
  30. ↑ Ibn al-'Arabi, Ahkam al-Qur'an, 1408 AH, vol. 1, p. 207; Tusi, al-Tibyan, Beirut, vol. 2, p. 261; Jurjani, Duruj al-Durar, 1430 AH, vol. 1, p. 330; Maturidi, Ta'wilat Ahl al-Sunna, 1426 AH, vol. 2, p. 185.
  31. ↑ Tabarani, al-Tafsir al-Kabir, 2008 CE, vol. 1, p. 436; Talaqani, Partovi az Qur'an, 1362 SH, vol. 2, p. 165.
  32. ↑ Makarem Shirazi, Tafsir-i Nimuna, 1371 SH, vol. 2, p. 214.
  33. ↑ Talaqani, Partovi az Qur'an, 1362 SH, vol. 2, p. 166.

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