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Ayah
Word by Word
وَٱلۡوَٰلِدَٰتُ
And the mothers
يُرۡضِعۡنَ
shall suckle
أَوۡلَٰدَهُنَّ
their children
حَوۡلَيۡنِ
(for) two years
كَامِلَيۡنِۖ
complete
لِمَنۡ
for whoever
أَرَادَ
wishes
أَن
to
يُتِمَّ
complete
ٱلرَّضَاعَةَۚ
the suckling
وَعَلَى
And upon
ٱلۡمَوۡلُودِ
the father
لَهُۥ
(on) him
رِزۡقُهُنَّ
(is) their provision
وَكِسۡوَتُهُنَّ
and their clothing
بِٱلۡمَعۡرُوفِۚ
in a fair manner
لَا
Not
تُكَلَّفُ
is burdened
نَفۡسٌ
any soul
إِلَّا
except
وُسۡعَهَاۚ
its capacity
لَا
Not
تُضَآرَّ
made to suffer
وَٰلِدَةُۢ
(the) mother
بِوَلَدِهَا
because of her child
وَلَا
and not
مَوۡلُودٞ
(the) father
لَّهُۥ
(be)
بِوَلَدِهِۦۚ
because of his child
وَعَلَى
And on
ٱلۡوَارِثِ
the heirs
مِثۡلُ
(is a duty) like
ذَٰلِكَۗ
that
فَإِنۡ
Then if
أَرَادَا
they both desire
فِصَالًا
weaning
عَن
through
تَرَاضٖ
mutual consent
مِّنۡهُمَا
of both of them
وَتَشَاوُرٖ
and consultation
فَلَا
then no
جُنَاحَ
blame
عَلَيۡهِمَاۗ
on both of them
وَإِنۡ
And if
أَرَدتُّمۡ
you want
أَن
to
تَسۡتَرۡضِعُوٓاْ
ask another women to suckle
أَوۡلَٰدَكُمۡ
your child
فَلَا
then (there is) no
جُنَاحَ
blame
عَلَيۡكُمۡ
on you
إِذَا
when
سَلَّمۡتُم
you pay
مَّآ
what
ءَاتَيۡتُم
(is) due (from) you
بِٱلۡمَعۡرُوفِۗ
in a fair manner
وَٱتَّقُواْ
And fear
ٱللَّهَ
Allah
وَٱعۡلَمُوٓاْ
and know
أَنَّ
that
ٱللَّهَ
Allah
بِمَا
of what
تَعۡمَلُونَ
you do
بَصِيرٞ
(is) All-Seer
وَٱلۡوَٰلِدَٰتُ
And the mothers
يُرۡضِعۡنَ
shall suckle
أَوۡلَٰدَهُنَّ
their children
حَوۡلَيۡنِ
(for) two years
كَامِلَيۡنِۖ
complete
لِمَنۡ
for whoever
أَرَادَ
wishes
أَن
to
يُتِمَّ
complete
ٱلرَّضَاعَةَۚ
the suckling
وَعَلَى
And upon
ٱلۡمَوۡلُودِ
the father
لَهُۥ
(on) him
رِزۡقُهُنَّ
(is) their provision
وَكِسۡوَتُهُنَّ
and their clothing
بِٱلۡمَعۡرُوفِۚ
in a fair manner
لَا
Not
تُكَلَّفُ
is burdened
نَفۡسٌ
any soul
إِلَّا
except
وُسۡعَهَاۚ
its capacity
لَا
Not
تُضَآرَّ
made to suffer
وَٰلِدَةُۢ
(the) mother
بِوَلَدِهَا
because of her child
وَلَا
and not
مَوۡلُودٞ
(the) father
لَّهُۥ
(be)
بِوَلَدِهِۦۚ
because of his child
وَعَلَى
And on
ٱلۡوَارِثِ
the heirs
مِثۡلُ
(is a duty) like
ذَٰلِكَۗ
that
فَإِنۡ
Then if
أَرَادَا
they both desire
فِصَالًا
weaning
عَن
through
تَرَاضٖ
mutual consent
مِّنۡهُمَا
of both of them
وَتَشَاوُرٖ
and consultation
فَلَا
then no
جُنَاحَ
blame
عَلَيۡهِمَاۗ
on both of them
وَإِنۡ
And if
أَرَدتُّمۡ
you want
أَن
to
تَسۡتَرۡضِعُوٓاْ
ask another women to suckle
أَوۡلَٰدَكُمۡ
your child
فَلَا
then (there is) no
جُنَاحَ
blame
عَلَيۡكُمۡ
on you
إِذَا
when
سَلَّمۡتُم
you pay
مَّآ
what
ءَاتَيۡتُم
(is) due (from) you
بِٱلۡمَعۡرُوفِۗ
in a fair manner
وَٱتَّقُواْ
And fear
ٱللَّهَ
Allah
وَٱعۡلَمُوٓاْ
and know
أَنَّ
that
ٱللَّهَ
Allah
بِمَا
of what
تَعۡمَلُونَ
you do
بَصِيرٞ
(is) All-Seer
Translation
The mothers shall give such to their offspring for two whole years, if the father desires to complete the term. But he shall bear the cost of their food and clothing on equitable terms. No soul shall have a burden laid on it greater than it can bear. No mother shall be Treated unfairly on account of her child. Nor father on account of his child, an heir shall be chargeable in the same way. If they both decide on weaning, by mutual consent, and after due consultation, there is no blame on them. If ye decide on a foster-mother for your offspring, there is no blame on you, provided ye pay (the mother) what ye offered, on equitable terms. But fear Allah and know that Allah sees well what ye do.
Tafsir
Mothers, shall, suckle their children for two full years (kaamilayn, 'two full ones', is an adjective for emphasis); this is, for such as desire to fulfil the suckling, and this is the maximum length of time. It is for the father to provide, food for, them, the mothers, and clothe them, during the suckling if they be divorced, honourably, to the best of his ability. No soul is charged save to its capacity, its ability; a mother shall not be harmed by her child, that is, on account of the child, by being forced to suckle it, if she does not want to; neither, should, a father, be harmed, by his child, that is, on account of it, by being charged with more than he is able to bear. The mention of both parents here in relation to the child is intended to show sympathy [for both]. The heir, the one inheriting from his father, that is, the young man who is the trustee of his [father's] property, has a similar duty, to that of the father in terms of providing sustenance and clothing for the [other] parent. But if the two, parents, desire by mutual consent, agreement, and consultation, so that the child's best interests are clear, to wean, that is, to effect ablactation before the completion of the twoyear period, then they would not be at fault, in this matter. And if you (addressing the parents) desire to seek nursing, from other than the mothers, for your children, you would not be at fault, in this respect, provided you hand over, to them, what you have given, what you intend to give them in the way of wages, honourably, in kindness and good nature; and fear God, and know that God sees what you do, and that nothing of it can be hidden from Him.
"The Suckling Period is only Two Years
Allah says;
وَالۡوَالِدَاتُ يُرۡضِعۡنَ أَوۡلَادَهُنَّ حَوۡلَيۡنِ كَامِلَيۡنِ لِمَنۡ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ
The mothers should suckle their children for two whole years, (that is) for those (parents) who desire to complete the term of suckling,
This is a direction from Allah to the mothers to suckle their infants through the complete term of suckling, which is two years. Hence, suckling after two years is not included in this address.
Allah said:
لِمَنۡ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ
(...who desire to complete the term of suckling),
Therefore, the suckling that establishes Tahrim (prohibition, i.e., one cannot marry his mother or sister from suckling) is what occurs before the two years end. If the infant is suckled only after two years of age, then no Tahrim will be established.
At-Tirmidhi under Chapter:`Suckling establishes Tahrim within the first two years,' reported that Umm Salamah narrated that Allah's Messenger said:
لَاا يَحۡرُمُ مِنَ الرَّضَاعِ إِلاَّ مَا فَتَقَ الاۡاَمۡعَاءَ فِي الثَّدۡيِ وَكَانَ قَبۡلَ الۡفِطَام
Suckling establishes Tahrim if it is on the breast and before Fitam (before weaning, i.e., before the end of the first two years).
At-Tirmidhi said, ""This Hadith is Hasan Sahih.
The majority of the people of knowledge among the Companions of Allah's Messenger and others acted upon this, that is that suckling establishes Tahrim (prohibition in marriage) before the end of the two years and that whatever occurs after that does not establish Tahrim.
At-Tirmidhi is alone in recording this Hadith and the narrators in its chain meet the criteria of the Sahihayn.
The Prophet's statement:إِلَّا مَا كَانَ فِي الثَّدْي (On the breast), refers to the organ of suckling before the two years.
Imam Ahmad reported a Hadith in which Al-Bara bin Azib narrated,
""When Ibrahim, the Prophet's son, died, the Prophet said:
إِنَّ ابۡنِي مَاتَ فِي الثَّدۡيِ إِنَّ لَهُ مُرۡضِعًا فِي الۡجَنَّـة
My son has died on the breast and he has someone to suckle him in Paradise.
Furthermore, Ad-Daraqutni related that Ibn Abbas said that Allah's Messenger said:
لَاا يَحۡرُمُ مِنَ الرَّضَاعِ إِلاَّ مَا كَانَ فِي الۡحَوۡلَيۡن
Suckling establishes Tahrim only within the (first) two years.
Imam Malik reported this Hadith from Thawr bin Zayd who narrated that Ibn Abbas related it to the Prophet.
Ad-Darawardi reported this Hadith from Thawr who narrated it from Ikrimah who narrated it from Ibn Abbas. In this narration, which is more authentic, he added:
وَمَا كَانَ بَعۡدَ الۡحَوۡلَيۡنِ فَليۡسَ بِشَيۡء
Whatever occurs after the two years is not considered.
Suckling beyond the Two Years
It is reported in the Sahih that;
Aishah thought that if a woman gives her milk to an older person (meaning beyond the age of two years) then this will establish Tahrim.
This is also the opinion of Ata bin Abu Rabah and Layth bin Sa`d.
Hence, Aishah thought that it is permissible to suckle the man whom the woman needs to be allowed in her house. She used as evidence the Hadith of Salim, the freed slave of Abu Hudhayfah, where the Prophet ordered Abu Hudhayfah's wife to give some of her milk to Salim, although he was a man, and ever since then, he used to enter her house freely.
However, the rest of the Prophet's wives did not agree with this opinion and thought that this was only a special case.
This is also the opinion of the majority of the scholars.
Suckling for Monetary Compensation
Allah said:
وَعلَى الۡمَوۡلُودِ لَهُ رِزۡقُهُنَّ وَكِسۡوَتُهُنَّ بِالۡمَعۡرُوفِ
but the father of the child shall bear the cost of the mother's food and clothing on a reasonable basis.
meaning, the father of the baby is obliged to provide for the expenses of the mother and to buy her clothes, in reasonable amounts usually used by similar women in that area, without extravagance or stinginess. The father spends within his means in this case.
Allah said in another Ayah:
لِيُنفِقۡ ذُو سَعَةٍ مِّن سَعَتِهِ وَمَن قُدِرَ عَلَيۡهِ رِزۡقُهُ فَلۡيُنفِقۡ مِمَّأ ءَاتَاهُ اللَّهُ لَا يُكَلِّفُ اللَّهُ نَفۡساً إِلاَّ مَأ ءَاتَاهَا سَيَجۡعَلُ اللَّهُ بَعۡدَ عُسۡرٍ يُسۡراً
Let the rich man spend according to his means; and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. Allah will grant after hardship, ease. (65:7)
Ad-Dahhak commented,
""If the husband divorces his wife, with whom he had a child, and she suckles that child, he is required to provide for the mother's expenses and clothes within reason.""
لَا تُكَلَّفُ نَفۡسٌ إِلاَّ وُسۡعَهَا
No person shall have a burden laid on him greater than he can bear.
No Darar (Harm) or Dirar (Revenge)
Allah said:
لَا تُضَأرَّ وَالِدَةٌ بِوَلَدِهَا
No mother shall be treated unfairly on account of her child,
meaning, the mother should not decline to rear her child to harm its father. The mother does not have the right to refrain from suckling the child after giving birth, unless she suckles him/her the milk that is necessary for his/her survival. Later on, she is allowed to give up custody of the child as long as she does not do that intending to harm the father.
In addition, the father is not allowed to take the child from his mother to harm the mother.
This is why Allah said:
وَلَا مَوۡلُودٌ لَّهُ بِوَلَدِهِ
nor father on account of his child.
meaning, by taking the child from its mother intending to harm the mother.
This is the Tafsir of Mujahid, Qatadah, Ad-Dahhak, Az-Zuhri, As-Suddi, Ath-Thawri and Ibn Zayd, and others on this Ayah.
Allah then said:
وَعَلَى الۡوَارِثِ مِثۡلُ ذَلِكَ
And on the (father's) heir is incumbent the like of that (which was incumbent on the father).
Mujahid, Ash-Sha`bi and Ad-Dahhak stated,
meaning, by refraining from harming the relative (of the father, i.e., his infant).
It was also reported that;
(the Ayah requires) the inheritor (of the father) to spend on the mother of the child, just as the father was spending, and to preserve her rights and refrain from harming her, according to the Tafsir of the majority of the scholars.
We should state that;
Ibn Jarir has explained this subject in detail in his Tafsir and that he also stated that suckling the child after the second year might harm the child's body and mind.
Sufyan Ath-Thawri narrated that,
Alqamah asked a woman who was suckling her child after the second year ended, not to do that.
Fitam (weaning) occurs by Mutual Consent
Allah said:
فَإِنۡ أَرَادَا فِصَالاً عَن تَرَاضٍ مِّنۡهُمَا وَتَشَاوُرٍ فَلَ جُنَاحَ عَلَيۡهِمَا
If they both decide on weaning, by mutual consent, and after due consultation, there is no sin on them.
This Ayah indicates that if the father and the mother decide on the Fitam (weaning) before the two years (of suckling) end, and for a benefit that they duly discuss and agree upon, then there is no sin in this case.
So, the Ayah indicates that one parent is not allowed to make this kind of decision without duly consulting the other parent, as stated by Ath-Thawri.
The method of mutual consultation protects the child's interests. It is also a mercy from Allah to His servants, for He has legislated the best method for parents to rear their children, and His legislation guides and directs the parents and the children to success.
Similarly, Allah said in Surah At-Talaq,
فَإِنۡ أَرۡضَعۡنَ لَكُمۡ فَـَاتُوهُنَّ أُجُورَهُنَّ وَأۡتَمِرُواۡ بَيۡنَكُمۡ بِمَعۡرُوفٍ وَإِن تَعَاسَرۡتُمۡ فَسَتُرۡضِعُ لَهُ أُخۡرَى
Then if they give suck to the children for you, give them their due payment, and let each of you accept the advice of the other in a just way. But if you make difficulties for one another, then some other woman may give suck for him (the father of the child). (65:6)
Allah then said:
وَإِنۡ أَرَدتُّمۡ أَن تَسۡتَرۡضِعُواۡ أَوۡلَادَكُمۡ فَلَ جُنَاحَ عَلَيۡكُمۡ إِذَا سَلَّمۡتُم مَّأ اتَيۡتُم بِالۡمَعۡرُوفِ
And if you decide on a foster suckling-mother for your children, there is no sin on you, provided you pay (the mother) what you agreed (to give her) on a reasonable basis.
meaning, if the mother and the father both agree that the father assumes custody of the child due to a circumstance that compels her or allows him to do so, then there is no sin in this case.
Hence, the mother is allowed to give up the child and the father is allowed to assume custody of the child.
The father should kindly give the mother her expenses for the previous period (during which she reared and suckled the child), and he should seek other women to suckle his child for monetary compensation.
Thereafter, Allah said:
وَاتَّقُواۡ اللّهَ
And fear Allah,
meaning, in all of your affairs.
وَاعۡلَمُواۡ أَنَّ اللّهَ بِمَا تَعۡمَلُونَ بَصِيرٌ
And know that Allah is All-Seer of what you do.
meaning, none of your affairs or speech escapes His perfect Watch."
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