Verse 223 of Surah Al-Baqarah, with profound and multilayered expression, elucidates the status of women within the marital system as harth or a fundamental capital. This verse transcends the mere outward juridical rulings of jurisprudence and addresses the spiritual, ethical, and social dimensions of marital relations, emphasising the necessity of rational and faith-based engagement with women. Through a deep examination of Quranic linguistics, psychology, sociology, and ethics, this interpretation explicates the key concepts of the verse and, avoiding materialistic and erroneous interpretations, presents women as a spiritual and multidimensional capital who play a pivotal role in human perfection and social cohesion. This writing adopts a scientific and systematic approach, presenting the verses concepts for educated and specialist audiences within a coherent structure, utilising refined allegories and literary references that enrich the text while preserving its academic nature.
Verse 223 of Surah Al-Baqarah, addressing the believers and the people of thought and knowledge, delineates a perfectionist and faith-based framework within marital relations. This address signifies that the verse speaks beyond the general audience, reaching those who, through faith and knowledge, seek the realisation of a sublime model in family life. This approach elevates marital relations from quotidian interactions to a platform for spiritual and ethical development.
نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّىٰ شِئْتُمْ ۖ وَقَدِّمُوا لِأَنْفُسِكُمْ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّكُمْ مُلَاقُوهُ ۗ وَبَشِّرِ الْمُؤْمِنِينَ (البقرة: 223)
Translation: Your women are a tillage for you; so approach your tillage when and how you will. And send forth [righteousness] for yourselves. And fear Allah and know that you will meet Him. And give glad tidings to the believers.
The term harth in this verse introduces women within the marital system as a valuable capital. This capital refers not only to reproduction but also to spiritual, emotional, and social growth. Just as a fertile field yields produce through proper care and management, women within the familial system, through rational and natural behaviour, contribute to the spiritual and social flourishing of the family. This metaphor regards women as fertile land which, through the sowing of seeds of affection and piety, bears precious fruit.
Verse 223 of Surah Al-Baqarah, by emphasising the faith-based and perfectionist structure, introduces women as a foundational capital in the marital system. This viewpoint, inviting rational and faith-driven conduct, portrays the family as a platform for realising human perfection and strengthening social bonds.
The verse emphasises rational and logical dominion over the capital (harth) and rejects any form of coercive or wasteful behaviour. As in jurisprudence, the principle al-ns musallatn al amwlihim (people have dominion over their properties) denotes rational dominion conditional upon observing legal boundaries, so too in this verse, interaction with women must be governed by reason, logic, and Shariah. Coercive or destructive conduct, akin to extravagance in property, is legally impermissible and can lead to social corruption.
Ownership of capital, including women as harth, is a collective matter and entails social responsibility. Women, as a capital within the familial and social system, belong not only to their spouse but also form part of the communitys capital. Improper treatment of them, such as destruction or wastefulness, harms society as a whole and doubles mens responsibility to safeguard this capital. This perspective, akin to a shared garden among gardeners, stresses the necessity of cooperation and mutual respect in preserving social capitals.
Interaction with women, as a valuable capital, must be grounded in reason, logic, and social responsibility. This approach not only preserves womens dignity but also prevents social harms resulting from coercive and irrational conduct.
Improper behaviour by either women or men leads to the destruction of the counterpart and consequently disrupts the family system. Just as the improper behaviour of a woman can emotionally and physically exhaust a man, coercive or indifferent behaviour by a man can corrupt and destroy a woman. This reciprocal interaction resembles the two wings of a bird, which when coordinated enable flight, and when discordant result in a fall.
Improper parental behaviour, whether in divorced or non-divorced families, can cause serious harm to children. Children who witness parental disputes and improper conduct may suffer greater psychological and social damage compared to children of divorce. This issue, like a heavy shadow over the childrens future, underscores the necessity of creating a healthy and faith-based environment within the family.
The health of the family depends on just and respectful reciprocal behaviour between women and men. This interaction profoundly affects not only the emotional and spiritual health of the parties but also the upbringing of children and social cohesion.
A cultural and faithful family is one formed based on Islamic civilisation and religiosity, avoiding superficial modernism. Civilisation in this view denotes rational, logical behaviour based on religious values rather than blind imitation of modern culture. A family operating upon religiosity and faith, like a clear spring, provides a healthy environment for raising children and preserving social cohesion.
Disputes and improper conduct of parents in the presence of children constitute a graver sin than some other transgressions and lead to serious harm in childrearing. These behaviours, like poison gradually drying the roots of the family tree, destroy the childrens personality and mental health. Parents must resolve their differences away from the childrens sight to provide a safe and faith-based environment for their growth.
The faithful family, relying on Islamic civilisation and religiosity, creates a healthy and faith-based environment for the growth of children and the strengthening of social bonds. Avoidance of disputes and improper conduct helps preserve this environment.
Women occupy a lofty status within the family system and must be treated with respect analogous to that accorded to Lady Fatimah (peace be upon her). Each woman in her home, like Fatimah Zahra (peace be upon her), is the pivot of the family and deserving of honour and respect. This viewpoint, like a light illuminating a dark home, rejects all forms of humiliating or harsh behaviour and emphasises the necessity of faith-driven conduct towards women.
Religious scholars, by virtue of their scientific standing and social responsibility, ought to behave within their families like the prophets and honour women with respect and dignity. The religious scholar, like a gardener who meticulously tends the saplings of a garden, must exhibit exalted and faith-based behaviour within his home and cherish women as a precious capital.
