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 )
233. And the mothers should breastfeed their children for two complete years [564], for whoever wishes to complete [565] the nursing period. And upon the father is the responsibility of the mothers' provision and clothing, according to what is acceptable [566]. No soul is burdened beyond its capacity. Neither should a mother be made to suffer because of her child nor should a father suffer because of his child [567]. The same duty is upon the father’s heir [568]. But if they both decide, by mutual consent and consultation, to wean, there is no sin [569] upon them. And if you wish to have your children nursed by someone else, there is no blame [570] on you, as long as you pay what you agreed upon in a fair manner [571]. And fear Allah and know that Allah is seeing what you do.
Mothers are encouraged to breastfeed their children for a full two years, which is the maximum limit prescribed by Islam.
🔹 If valid reasons exist, weaning can occur earlier, but breastfeeding must not continue beyond two years.
From this part, we learn:
The child belongs to the father, and he is responsible for its financial needs.
After divorce, if the mother agrees to breastfeed, the father cannot appoint another woman in her place.
The mother is entitled to a wage for nursing after divorce.
Food and clothing provided may count as her compensation, though not precisely measured in money.
The term "maulood lahu" (the one for whom the child is born) shows the child is considered the responsibility of the father, from which we learn:
Lineage is traced through the father.
If the father is Sayyed, the child is considered Sayyed, even if the mother is not.
The father must bear the full cost of the child's maintenance and education.
The mother’s role is not financial, and any caretaking wages are upon the father.
Neither parent should be financially or emotionally burdened:
The mother should not be forced to breastfeed if unwilling.
The father should not be overcharged or pressured to accept a higher wage than usual.
🔹 Fairness and compassion are emphasized in shared parenting after divorce.
If the father is deceased, then the responsibility falls upon the guardian or heir.
🔹 These are usually the relatives entitled to inheritance, such as paternal uncles or grandparents.
🔹 This ensures the child and mother are not left neglected.
If both parents agree that weaning before two years is in the child’s best interest, there is no sin in doing so.
🔹 The decision must be made through mutual understanding and consultation.
If the parents wish to hire a foster mother, they are allowed to do so.
🔹 This is permitted as long as the agreed payment is made, and the mother is not forcibly replaced if she wishes to continue nursing.
The father must pay for the foster mother's services.
🔹 Even if the biological mother is paid for nursing, her motherly rights remain intact.
🔹 The example of Hazrat Musa’s mother, who was paid to nurse him, proves that financial arrangements do not reduce maternal status or love.
🔹 Whether the child is breastfed by a woman, animal milk, or foster mother—biological motherhood remains fully preserved.
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.
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