Verse 223 of Surah Al-Baqarah, akin to a luminous gem within the Divine Discourse, elucidates the status of women in the framework of matrimony and social bonding with profound and multilayered expression. This verse, transcending mere juridical rulings, employs precise and meaningful lexemes to highlight the fundamental role of women as a spiritual, emotional, and social capital pivotal for both individual and collective development. The concept of harth in this verse denotes not merely procreation but comprehensive growth encompassing faith, ethics, and society. The exegesis of this verse, grounded in Quranic linguistics, psychology, and sociology, presents a holistic depiction of the exalted station of women within the created order. This treatise undertakes a scholarly and refined analysis of the key vocabulary and concepts of the verse, integrating essential insights from the lecture series alongside supplementary interpretations, thereby illuminating its multifaceted dimensions for specialised audiences.
نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّىٰ شِئْتُمْ ۖ وَقَدِّمُوا لِأَنْفُسِكُمْ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّكُمْ مُلَاقُوهُ ۗ وَبَشِّرِ الْمُؤْمِنِينَ
(Al-Baqarah: 223)
Translation: Your women are a tilth for you; so approach your tilth however you wish, and send (gifts) before you to yourselves, and fear Allah, and know that you will meet Him; and give glad tidings to the believers.
The term Niskum, incorporating a second-person plural possessive suffix, addresses women within the framework of conjugal bonds. This emphasis elevates marriage as the principal axis governing male-female relationships. Contrary to familial relationships such as mother, sister, aunt, or maternal auntwhich are subordinate and derivative to matrimonial tiesthe term Nis refers explicitly to spouses, the cornerstone of family structure. This perspective considers marriage as a root from which other familial relations derive sustenance; without the establishment of conjugal bonds, concepts such as mother or sister lack semantic validity. Accordingly, the verse underscores the foundational role of women within family architecture, presenting them as essential partners in social life.
From the perspective of Quranic linguistics, the term Nis carries a distinguished, collective connotation as opposed to Niswah and Imr. Whereas the latter refer to individual women or ordinary, quotidian relationships, Nis denotes the collective of women with an emphasis on their exalted status and overarching social function. This differentiation demonstrates the Qurans meticulous selection of vocabulary to convey profound meanings. Nis functions as a vessel of inclusivity and significance, accentuating the station of women as central to society and family, whereas Niswah designates isolated individuals devoid of particular evaluative weight. This contrast is analogous to the distinction between people and individuals in English; people signifies collective unity and grandeur, while individuals pertain to discrete persons.
Verse 223 of Surah Al-Baqarah, through utilisation of the term Niskum, accentuates the central role of women within the institution of matrimony, portraying them as the foundation of the family system. The linguistic distinction between Nis and Niswah exemplifies the Qurans linguistic depth, which elevates womens station in comparison with casual and individual relationships. This segment highlights the necessity of precise comprehension of Quranic vocabulary and acknowledges marriage as the focal point of social relations.
The term Harth in the verse denotes a multidimensional capital encompassing not only procreation but also spiritual, faith-based, and social growth. Contrary to superficial interpretations that confine Harth to farmland and procreation, the Quranic lexeme designates women as a capital upon which the existence, motion, and ultimate felicity of men and society depend. This capital includes emotional, spiritual, and societal dimensions, underscoring womens role in the exaltation of society beyond a materialistic viewpoint. The preceding verse (187 of Surah Al-Baqarah), with the phrase They are clothing for you and you are clothing for them, emphasises mutual and equal relations between women and men, while this verse, through the designation of women as Harth, indicates their primacy and pivotal role in holistic growth.
Unlike animals whose reproduction is purely biological, the Harth attributed to women signifies a human and spiritual capital. This capital encompasses faith, ultimate felicity, and social wellbeing. Women, as fundamental partners, contribute not only to procreation but also to emotional equilibrium, spiritual advancement, and social cohesion. This perspective refutes any materialistic interpretation that reduces women to mere reproductive instruments, highlighting instead their transcendent roles. Just as a lush garden flourishes with care, women, through the preservation of dignity and attention, assist in the comprehensive growth of society.
Certain misguided interpretations that restrict Harth solely to farmland and reproduction have engendered feminist misunderstandings and distorted womens true station in the Quran. These interpretations, by reducing women to reproductive instruments, have facilitated accusations of Islam disparaging women. In contrast, the Quran portrays women as a multidimensional capital integral to spiritual, social, and familial advancement. This observation underscores the imperative for precise and scientific exegesis to avert distortion of Quranic meanings.
The concept of Harth in verse 223 of Surah Al-Baqarah denotes a multidimensional capital positioning women as the fulcrum of spiritual, emotional, and social growth. This perspective rejects materialistic and superficial interpretations, accentuating womens exalted role and exhorting men to preserve this capital with care and respect. The critique of flawed interpretations accentuates the necessity for revisiting exegetical methodologies.
From a psychological standpoint, women naturally possess an inclination to satisfy their husbands. This trait is rooted in Divine wisdom inherent in their creation and contributes to the preservation of familial cohesion and mutual contentment. Women, akin to delicate flowers, manage emotional relationships with gentleness and tenderness, fostering equilibrium and happiness within the family. This inclination renders women invaluable assets in the family system who, through emotional and ethical management, contribute to the spiritual and social development of their husbands and the wider society.
