Verse of Rida’
 | |
| Verse's Information | |
|---|---|
| Name | Verse of Rida’ |
| Sura | Sura al-Baqara |
| Verse | 233 |
| Juz' | 2 |
| Page | 37 |
| Content Information | |
| Place of Revelation | Medina |
| Topic | jurisprudence |
| About | The rulings of breastfeeding a baby, raising, and providing nafaqa for him. |
The verse of Ridāʿ (Arabic: آيَة الرِّضاع) is one of the jurisprudential verses of the Qur'an, which explains the issues related to the rulings of breastfeeding a baby, raising him, and providing nafaqa for him. The exegetes of the Qur'an have deduced from this verse that it is obligatory to breastfeed the baby. They also believe that in breastfeeding, the baby's mother takes precedence over others, even if divorced from her husband.
According to them, in this verse, the mother is given the right to keep the baby until age two, and the father has no right to separate them if the mother wants to keep the baby. Also, the father or his heirs should provide for the mother's living expenses during breastfeeding.
Some other orders of the verse are as follows: it is forbidden for parents to harm their baby due to their argument or to use the baby to harm each other. Parents should consult each other about the time to wean the baby.
General points of the Verse
Qur'an 2: 233 is called the verse of Rida'.[1] This verse is considered among the verses of rulings.[2] In his commentary on the Qur'an, Mawahib al-Rahman, Sayyid 'Abd al-A'la Sabziwari writes that the verse of Rida' expresses one of the current rules in nature, the result of which is the preservation of the human race in the system of creation.[3] According to the commentators, in continuation of the discussions on divorce discussed in the previous verses, the verse of Rida' thoroughly explains the issues related to breastfeeding the baby and raising and providing him with nafaqa, but in concise terms.[4] According to this verse, a mother has priority to breastfeed her baby for two years, even if divorced.[5] Also, according to this verse, the cost of the mother's living while breastfeeding the child should be calculated according to the view of common people, and the father should provide it to the extent of his ability, although he has divorced his wife. The father's heirs must cover these costs if the father is deceased.[6]
Text and Translation
| “ |
وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ ۖ لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ ۚ وَعَلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ ۚ لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا ۚ لَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا وَلَا مَوْلُودٌ لَّهُ بِوَلَدِهِ ۚ وَعَلَى الْوَارِثِ مِثْلُ ذَٰلِكَ ۗ فَإِنْ أَرَادَا فِصَالًا عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا ۗ وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُوا أَوْلَادَكُمْ فَلَا جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّا آتَيْتُم بِالْمَعْرُوفِ ۗ وَاتَّقُوا اللَّـهَ وَاعْلَمُوا أَنَّ اللَّـهَ بِمَا تَعْمَلُونَ بَصِيرٌ
Mothers shall suckle their children for two full years—that for such as the desire to complete the suckling—and on the father shall be their maintenance and clothing, in accordance with honorable norms. No soul is to be tasked except according to its capacity: neither the mother shall be made to suffer harm on her child’s account, nor the father on account of his child, and on the [father’s] heir devolve [duties and rights] similar to that. And if the couple desire to wean with mutual consent and consultation, there will be no sin upon them. And if you want to have your children wet-nursed, there will be no sin upon you so long as you pay what you give in accordance with honorable norms, and be wary of Allah and know that Allah watches what you do. |
” |
| — Quran 2:233 | ||
Interpretation Points
Exegetes of the Qur'an have discussed several points of interpretation about the rulings of breastfeeding a baby under the verse of Rida':
Breastfeeding the Baby as an Obligation or a Recommended Act
Providing for the baby's needs and breastfeeding him is considered obligatory according to the phrase "shall suckle their children" in Qur'an 2:233.[7] According to al-Tabrisi in his commentary on the Qur'an, Majma' al-bayan, although this sentence comes in the stative form, indicates the obligation to breastfeed the baby. Of course, according to him, this is not obligatory on the mother; rather, it is recommended. It means that the baby's mother is preferred to others in breastfeeding her baby. If it is difficult for her or she cannot breastfeed her baby for any other reason, it is obligatory to provide milk for the baby in another way.[8] Also, Muhammad Jawad Mughniyya considered this duty recommended for the mother in Tafsir al-kashshaf, in the sense that the mother is more deserving than others.[9] In his book Zubdat al-bayan, Muqaddas Ardabili said that if the baby cannot survive except with his mother's milk, or if a wet nurse cannot be found for him, or if the father is unable to find a wet nurse for the baby, it is obligatory on the mother to breastfeed her baby.[10]
Right to Custody of the Baby
Based on this verse, exegetes of the Qur'an consider the right of Child Custody up to the age of two to be the mother's responsibility.[11] According to 'Allama Tabataba'i, the phrase "for such as the desire to complete the suckling" in this verse refers to the right of a divorced mother to have custody of her child for up to two years. During this time, her husband does not have the right to take a child from his mother because it is a clear example of harming the mother, which is disapproved by the verse. Of course, if the husband and wife agree or the mother renounces her right, she will be deprived of the custody.[12] Also, Makarim Shirazi, a Shiite commentator on the Qur'an, refers to this part of the verse and believes that the mother is, therefore, given the right to breastfeed and care for the baby until the age of two, interpreted as the right of custody. However, guardianship over small children is upon the father.[13] He writes that this right has been given to the mother since nourishing the baby's body and soul during this period is inextricably linked with the mother's milk and emotions. In addition, the mother's feelings must also be respected. Therefore, assigning the right of custody, caring, and breastfeeding to the mother is a kind of bilateral right for both the child and the mother.[14]
Providing Living Expenses for Nursing Mothers
Based on this verse, the exegetes of the Qur'an have considered it obligatory for the baby's father or the father's heirs to provide for the living expenses of the nursing mother.[15] Some exegetes referred to this verse and said it is obligatory to provide for the mother's living expenses, including her food and clothing, during the breastfeeding period, to the customary amount and the extent of the father's ability.[16] Mughniya has considered respecting the social dignity of women necessary, which may include things other than food and clothing.[17]
It is also said that this provision of expenses mentioned in the verse is related to women who have been divorced and breastfeed their husbands' babies because the nafaqa of women who are not divorced becomes obligatory on the husband upon marriage, whether they have a baby or not.[18] According to Makarim Shirazi, this emphasis of the Qur'an on the provision of the mother's living expenses by the father during breastfeeding is so that the mother can breastfeed her child with peace of mind and the father can show his emotions in performing the said duty.[19]
Not Harming the Baby and Parents
It has been said that one of the things that the verse of Rida' strongly prohibits is that the baby receives harm due to the parents' dispute or that the parents use the baby as a means to harm each other.[20] According to 'Allama Tabataba'i, since the mother has the right to custody and breastfeeds the baby, the husband cannot forcefully separate the mother and the child or, for example, the mother cannot prevent the father from seeing his child because these actions are clear examples that they harm each other by abusing the child.[21] Also, according to Tabrisi and Makarim Shirazi, parents should not use the baby as a means of compromise in their dispute and harm the baby's body and soul; for example, a mother should not refuse to breastfeed her child because of her anger at her husband, or the husband separates the baby from his mother to harm the mother.[22]
According to Makarim Shirazi, at the end of the verse, God advises the husband and wife to observe God-wariness regarding the affairs of the baby and warns them not to endanger the fate of the baby to take revenge on each other, as God is actually watching over their actions.[23]
Consultation Between the Husband and Wife about the Duration of Breastfeeding the Baby
The need for parents' consultation about the time to wean the baby is another order discussed in the verse of Rida'.[24] Exegetes believe that this part of the verse that says: "And if the couple desire to wean with mutual consent and consultation…"[25] considers the consent and consultation of the parents as a required condition for weaning the baby, even if it is earlier than two years; because without their consultation and consensus, the baby may be harmed.[26]
According to Mughniya, consultation of the husband and wife in this verse is necessary for the baby's benefit.[27] 'Allama Tabataba'i believed that this ruling was issued by God so that women's rights are not lost and that both parties are not forced to do anything about the affairs of the baby because the result of the consultation may be that the father entrusts his child to someone for being nursed; when his wife is either not willing to or is unable to breastfeed the baby.[28]
Shortest Period of Pregnancy
In al-Irshad, al-Shaykh al-Mufid narrated a hadith from Imam Ali (a) in which he (a) referred to Qur'an 2:233 (verse of Rida') and Qur'an 46:15 (which considered the total time of breastfeeding and pregnancy to be thirty months) and mentioned the shortest time of pregnancy as six months.[29] Muhammad Ali al-Bar also said in the book Khalq al-insan bayn al-tibb wa al-Qur'an that the minimum [healthy] period of pregnancy in medicine is considered six months, and with regards to medicine, earlier than that, the probability that the baby would be healthy is close to zero.[30]
Notes
- ↑ Khurāsānī, Āyāt-i nāmdār, p. 384.
- ↑ Ardibīlī, Zubdat al-bayān, p 556-561.
- ↑ Sabziwārī, Mawāhib al-Raḥmān, vol. 4, p. 56.
- ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 586; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 2, p. 185-186.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 2, p. 186; Qirāʾatī, Tafsīr-i nūr, vol. 1, p. 365.
- ↑ Qirāʾatī, Tafsīr-i nūr, vol. 1, p. 365.
- ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 587.
- ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 586.
- ↑ Mughnīya, Tafsīr al-Kāshif, vol. 1, p. 356.
- ↑ Ardibīlī, Zubdat al-bayān, p. 556.
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 2, p. 240; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, p. 186.
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 2, p. 240.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, p. 186.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, p. 186.
- ↑ Ardibīlī, Zubdat al-bayān, p. 556; Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 587; Ṭabāṭabāʾī, al-Mīzān, vol. 2, p. 240.
- ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 587; Ṭabāṭabāʾī, al-Mīzān, vol. 2, p. 240; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 2, p. 187.
- ↑ Mughnīya, Tafsīr al-Kāshif, vol. 1, p. 358.
- ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 587.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 2, p. 187-188.
- ↑ Mughnīya, Tafsīr al-Kāshif, vol. 1, p. 359.
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 2, p. 241.
- ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 587; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 2, p. 188-189.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 2, p. 190-191.
- ↑ Ardibīlī, Zubdat al-bayān, p. 560.
- ↑ فَإِنْ أَرادا فِصالًا عَنْ تَراضٍ مِنْهُما وَ تَشاوُرٍ
- ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 588; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 2, p. 189.
- ↑ Mughnīya, Tafsīr al-Kāshif, vol. 1, p. 360.
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 2, p. 241.
- ↑ Mufīd, al-Irshād, vol. 1, p. 206.
- ↑ Bār, Khalq al-insān, p. 451.
References
- Ardibīlī, Aḥmad b. Muḥammad. Zubdat al-bayān fī aḥkām al-Qurʾān. Edited by Muḥammad Bāqir Bihbūdī. Tehran: al-Maktaba al-Murtaḍawiyya, [n.d].
- Bār, Muḥammad ʿAlī. Khalq al-insān bayn al-ṭibb wa l-Qurʾān. Jeddah: Dār al-Saʿūdiyya, 1412 AH.
- Khurāsānī, ʿAlī. "Āyāt-i nāmdār"; Daʾirat al-maʿārif-i Qurʾān-i karīm. Qom: Būstān-i Kitāb, 1382 Sh.
- Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. 32nd edition. Tehran: Dār al-Kutub al-Islāmiyya, 1374 Sh.
- Mufīd, Muḥammad b. Muḥammad al-. Al-Irshād fī maʿrifat ḥujaj Allāh ʿalā l-ʿibād. Qom: Kungira-yi Shaykh al-Mufīd, 1413 AH.
- Mughnīya, Muḥammad Jawād al-. Tafsīr al-Kāshif, Qom: Dār al-Kutub al-Islāmiyya, 1424 AH.
- Qirāʾatī, Muḥsin. Tafsīr-i nūr. Tehran: Markaz-i Farhangī-yi Darshā-yi az Qurʾān, 1388 Sh.
- Sabziwārī, Sayyid Abd al-Aʿlā. Mawāhib al-Raḥmān fī tafsīr al-Qurʾān. Qom: Dār al-Tafsīr, 1428 AH.
- Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn al-. Al-Mīzān fī tafsīr al-Qurʾān. Second edition. Beirut: Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1390 AH.
- Ṭabrisī, Faḍl b. al-Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Beirut: Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1415 AH.