Verse 232 of Surah Al-Baqarah, like a radiant gem within the Divine discourse, elucidates rulings that encompass not only marital relationships but also social and ethical interactions. This verse, with its emphasis on inner purification and spiritual sanctity, serves as guidance for a society seeking equilibrium and cleanliness. In this treatise, adopting a scientific and systematic approach, the verse is analysed and interpreted drawing upon scholarly lectures and a profound perspective on Quranic psychology, eloquent Arabic literature, and social jurisprudence. The objective is to provide a comprehensive and academic exposition that enlightens and inspires both researchers and learned audiences.
ذَٰلِكُمْ أَزْكَىٰ لَكُمْ وَأَطْهَرُ ۚ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
"That is purer for you and more sanctified; and Allah knows, whereas you do not know."
This verse, employing the pronoun ذَٰلِكُمْ (that), articulates a ruling of a universal and inclusive nature, which encompasses not only spouses but also relatives and kin. This inclusivity manifests the profound social impact of Quranic injunctions that extend beyond individual relationships to regulate communal interactions.
The verse prohibits relatives (father, mother, brother, sister, son-in-law, etc.) from obstructing a womans remarriage to her former husband after the completion of the waiting period (iddah). This prohibition specifically negates customary interventions rooted in social prejudices, pride, or preservation of honour. Such interventions frequently arise from non-Shariah-based attitudes and undesirable customs, which are incompatible with the spirit of Quranic rulings.
For instance, kinship ties may, due to jealousy or bias, prevent the womans return to her former spouse, or might even harbour intentions to marry her themselves. The Noble Quran condemns such conduct and directs society towards purity and sanctity.
The phrase أَزْكَىٰ لَكُمْ وَأَطْهَرُ embodies two foundational concepts: spiritual purification and moral sanctity. أَزْكَىٰ refers to the process of cleansing inner defilements such as envy, pride, and greed, whereas أَطْهَرُ denotes the attainment of spiritual purity and ethical soundness. The precedence of أَزْكَىٰ over أَطْهَرُ signifies the primacy of purification, as spiritual sanctity is only achievable after eliminating internal defects.
The use of the superlative form أَفْعَل (as in أَزْكَىٰ and أَطْهَرُ) in the verse signifies the broadness and variety of the rulings effects. Relatives may exhibit diverse reactions towards the remarriage: some with internal dissatisfaction, others with indifference, and yet others with joy or even active support. This form makes the ruling applicable to all such conditions and underscores the necessity of aligning conduct with Quranic values.
Verse 232 of Surah Al-Baqarah, with its universal inclusiveness, forbids relatives from obstructing remarriage and invites the reformation of base desires and the elevation of social ethics through emphasis on purification and sanctity. This ruling not only preserves the dignity of the woman and fortifies the family but also serves as a test for assessing individuals inner states.
The Noble Quran likens the woman to a flower that with repeated and excessive use withers. This simile underscores the necessity of preserving the womans dignity and psychological health. Just as a flower loses its freshness if incessantly smelled, multiple relationships or misuse of the woman lead to physical and psychological harm. Natural barriers such as menstruation, pregnancy, and postpartum bleeding function as divine deterrents to excessive exploitation, ensuring the womans health and the mans sustained emotional love and yearning.
The Quranic phrase يقدوا و يروح (morning and evening availability of the woman to the man) alludes to continuous accessibility, but not excessive or indiscriminate use. This concept aims to create serenity and perfection in marital life, rather than mere pleasure-seeking. Just as overeating debilitates body and soul, misuse of the woman results in familial discord.
Mubaah, or playful love-making, is a recommended aspect of marital life that strengthens emotional bonds and prevents monotony. This act, like a breeze refreshing a garden, contributes to equilibrium in marital relations and prevents reducing the woman to a mere instrument.
The woman is the spiritual sustenance of the man, just as the man is that of the woman. This reciprocal relationship requires moderation and attention to emotional and psychological dimensions. As food must be consumed with the senses and the heart to satisfy, so too marital relations must be accompanied by profound understanding and respect to result in serenity and perfection.
Quranic psychology, by presenting a balanced model for marital relations, emphasises the preservation of the womans dignity and the creation of serenity in life. The simile of the woman as a flower, mubaah, and the concept of يقدوا و يروح collectively highlight the necessity of moderation and attention to emotional and spiritual dimensions in relationships. This perspective introduces the family as a nucleus for moral and spiritual growth.
The precision in selecting the words أَزْكَىٰ and أَطْهَرُ in verse 232 of Surah Al-Baqarah exemplifies the unparalleled eloquence and rhetoric of the Quran. This choice is profound and meticulous not only semantically but also literarily. The Quran, by utilising the superlative form, displays the breadth and variety of the rulings effects, rendering it appropriate for all conditions and individuals.
Religious sciences in the contemporary era suffer shortcomings in teaching content-based literature. Common books such as those by Al-Suyuti and Al-Mughni focus solely on grammar and syntax rules, neglecting the literary and content depth of classical texts like the Muaallaqt al-Sabah and Maqmt al-arr. These texts serve as standards for assessing Quranic eloquence and their study is essential for a profound understanding of Divine discourse.
Establishing educational courses on content-based literature can restore religious sciences to their historic position as centres of literary art and linguistic technique. Such education enhances researchers capability to analyse Quranic eloquence and facilitates deeper comprehension of Divine injunctions.
The eloquence and rhetoric of the Quran testify to the miraculous nature of Divine speech. Nevertheless, the weakness in content-based literary education limits the capacity to analyse this eloquence. Reconstructing the educational system with emphasis on classical texts and content-based literature is a fundamental step towards revitalising the position of religious sciences.
Verse 232 of Surah Al-Baqarah introduces remarriage as a test for evaluating the inner states of relatives. This test calls individuals to confront pride, jealousy, or greed and provides an opportunity for inner purification. A relative intending to marry a divorced woman must abandon selfishness and prioritise the former husband.
The former husband, owing to the shared history, has precedence over others in remarriage. This priority is akin to the right of pre-emption (shufah) in jurisprudence, which grants the neighbour precedence in property purchase. This ruling helps preserve familial bonds and mitigates social harms.
The phrase وَأَنتُمْ لَا تَعْلَمُونَ points to societys ignorance of the womans essence. This ignorance has transformed men into misusers of women a term indicating improper and harmful utilisation. Proper use of the woman requires education and instruction to ensure that marital relations lead to serenity and perfection.
The Noble Quran in another verse depicts the woman as لِبَاسٌ لَكُمْ (a garment for you), signifying protection, adornment, and support for the man. This metaphor emphasises the womans central role in preserving the mans chastity and perfection. In the process of marriage, the offer originates from the woman and acceptance from the man, reflecting the womans active role in this relationship.
Verse 232 of Surah Al-Baqarah, by presenting remarriage as an ethical trial, invites individuals to inner purification and adherence to Quranic priorities. Ignorance about the nature of woman and the lack of proper education underlie many social problems that can be addressed through legislation and instruction.
The capacity for disobedience is a human perfection granted by Allah that distinguishes humans from angels. Nonetheless, sin itself is considered a defect. This distinction emphasises human freedom and responsibility in choice and accountability for actions.
The book Shukrn al-Isyn is an analytical work in the psychology of various sins which can aid in correcting wrongful behaviours. Through profound analysis, this work guides even the misguided towards reform.
Currently, polygamy is impermissible due to the absence of an appropriate structure. The Noble Quran, by emphasising justice (وَإِنْ لَا تَعْدِلُوا فَوَاحِدَةً), makes this ruling conditional. This restriction demonstrates the Quranic concern for social and familial interests.
