The Surah al-Baqarah, akin to a profound and boundless ocean, responds to various human inquiries and, through a question-oriented structure, addresses religious and social matters. Verse 221 of this Surah, by concentrating on the rulings of marriage and the conditions regarding union with polytheists, illuminates familial relationships within the framework of faith. This exegesis, employing a scientific and systematic approach, meticulously analyses this verse and, with an academic perspective, explores its concepts within both historical and contemporary contexts. The aim is to elucidate the Quranic rulings in an elevated language befitting highly educated doctoral-level specialists, whilst preserving every detail of the original lecture and enriching it with supplementary explanations.
And do not marry polytheist women until they believe; and indeed a believing slave woman is better than a polytheist, even though she might please you. And do not marry your women to polytheist men until they believe; and indeed a believing slave man is better than a polytheist, even though he might please you. Those invite [you] to the Fire, but Allah invites to Paradise and forgiveness by His permission and makes clear His verses to the people that perhaps they may remember.
This verse, like a blazing torch, guides the regulation of familial relations within the bounds of faith and explicates the rulings of marriage in a lucid manner.
Surah al-Baqarah, with its question-centred structure, addresses various religious and social issues. This format resembles a dialogue between the Creator and the created, manifesting the interaction of religion with societal needs. Within this context, verse 221 responds to inquiries related to marriage and emphasises the significance of faith in marital bonds.
Verse 221, in terms of length, is categorised as a medium-length verse. This feature, like a bridge between the brevity of short verses and the elaboration of long ones, permits the expression of necessary details without complexity. The verse presents the marriage rulings succinctly yet comprehensively within a clear framework.
Verse 221 of Surah al-Baqarah, with its question-oriented structure and moderate length, expounds the laws of marriage and underscores the importance of faith in family formation. This verse, like a sagacious guide, illuminates the pathway of familial relationships under the light of faith.
The Quranic address وَلَا تَنكِحُواْ ٱلْمُشْرِكَٰتِ حَتَّىٰ يُؤْمِنَّ instructs believing men to refrain from marrying polytheist women until they believe. The verb نَكَحَ, used here in its root form, denotes the matrimonial bond, with the object being ٱلْمُشْرِكَٰتِ (polytheist women). This prohibition, akin to a sacred sanctuary, emphasises the necessity of ideological alignment in marriage, since faith constitutes the foundation of an Islamic familys stability.
The phrase حَتَّىٰ يُؤْمِنَّ opens a window towards the possibility of ideological transformation through emotional attachment. This flexibility manifests divine wisdom in accepting genuine faith transformations, contingent upon the emergence of sincere belief. This approach is comparable to a breeze sowing the seeds of faith in hearts, highlighting the role of human relations in guiding towards the truth.
The term نَكَحَ in the Holy Quran signifies zawaj, connoting affectionate companionship and conjugal intimacy. Contrary to common perceptions, nikah is not merely cohabitation or friendship; rather, it is a profound and emotional bond formed with the aim of establishing a stable family. This definition, like a radiant gem, underscores the spiritual and emotional dimensions of marriage, distinguishing it from purely materialistic concepts.
In the latter part of the verse, the phrase وَلَا تُنكِحُواْ ٱلْمُشْرِكِينَ حَتَّىٰ يُؤْمِنُواْ forbids men from giving their believing women in marriage to polytheist men. The use of the transitive verb form تُنكِحُواْ indicates the active role of men in deciding the marriage of women under their guardianship. This distinction roots in the social customs prevalent at the time of revelation, where men assumed the primary role in family affairs.
The marriage rulings in verse 221, emphasising faith as the principal criterion for matrimony, serve as a guide for structuring familial relations within a faith-based framework. These rulings, considering the customs at the time of revelation, avoid discrimination and uphold the dignity of women through the prism of faith.
Feminist viewpoints interpret the gender distinctions in the Quranic address as evidence of discrimination. However, these rulings, when contextualised within the historical and cultural conditions of revelation, aim to preserve womens dignity and prevent injustice due to ideological differences. This approach acts as a steadfast shield, protecting women from unions that could potentially harm them.
Excessive patriarchy, historically prevalent in Islamic societies, contradicts the spirit of Islam. Instances of domestic violence and oppression against women demonstrate a deviation from Quranic teachings. Such behaviours cast a dark shadow over the radiant face of Islam and necessitate urgent reform.
The contemporary Islamic society suffers from a scarcity of religious ideologues and social technicians capable of aligning religious rulings with current needs. This deficiency creates a profound void, impeding the proper implementation of Quranic laws and resulting in social regression.
Iran, possessing a rich and genuine religious soil, holds great capacity for accepting and implementing Quranic rulings. Existing problems stem not from public scepticism toward religion, but from the absence of qualified social technicians and religious ideologues. This soil, like fertile land, is ready for the sowing of divine wisdoms seeds.
The issuance of non-specialist fatwas, delivered without sufficient research and awareness, is one of the factors contributing to the backwardness of the Islamic community. These fatwas, like scattered winds, cause confusion rather than guidance and require scholarly reassessment.
Intrusion into individuals private lives, especially in premarital relationships, acts as a destructive plague exacerbating social problems. This behaviour conflicts with respect for privacy and must be replaced by a focus on the present.
The critique of feminist views, extreme patriarchy, and contemporary social conditions indicates the necessity of reassessing the implementation of religious rulings. Such reassessment must preserve cultural authenticity and be conducted under scientific expertise, so that Islamic society may progress towards elevation.
If he went out among the people, he was a man; and if he entered the house, he was humble like a child.
This narration, shining like a radiant jewel in the treasury of Islamic knowledge, indicates that Imam Ali (AS) was a steadfast man outside the home, yet humble and loving like a child in the family setting.
The conduct of Amir al-Mu'minin (AS) invites men to participate in household chores, such as cleaning and assisting their wives. This involvement, like a flowing river, strengthens the family and enhances affection between spouses.
Domestic violence, akin to a deep wound on the family body, contradicts Islamic teachings. Examples of oppression against women, including physical violence and humiliation, demonstrate deviation from the conduct of the Ahl al-Bayt (AS) and necessitate immediate reform.
The condition of obtaining paternal or elder consent for marriage is advisory rather than compulsory. This condition, symbolising respect for the family, should not become a tool limiting the independence of mature women.
The practical conduct of the Ahl al-Bayt (AS) serves as guidance for reforming familial behaviour. Male participation in household affairs, affection towards the spouse, and avoidance of violence are among the principles that must be institutionalised within family life.
The exegesis of verse 221 of Surah al-Baqarah, like a brilliant torch, guides the regulation of familial relationships within the framework of faith. This verse, by emphasising faith as the principal criterion for marriage, critiquing extreme patriarchy, and advocating cooperative behaviour in the family, delineates a clear path for the elevation of Islamic society. Critique of contemporary social conditions reveals the necessity for reassessment in the application of religious rulings, while Irans cultural authenticity offers great capacity for the acceptance of these rulings. The conduct of the Ahl al-Bayt (AS), especially Amir al-Mu'minin (AS), provides a practical model for reforming familial and social conduct. This exegesis, maintaining all details of the original lecture and enriching it with additional explanations, serves as a guide for learned audiences and researchers in the pursuit of a deeper understanding of Quranic rulings.
