"Your Women Are a Tilth For You": Reclaiming the Agrarian Metaphor in Qur'an 2:223
If there is one verse in the Qur’an that has been weaponized to reduce women to a biological function, both by critics of Islam and by patriarchal authorities within Muslim communities, it is the evocative agrarian metaphor of Chapter 2, Verse 223. For centuries, the phrase "nisā'ukum ḥarthun lakum"—most commonly translated as "Your women are a tilth for you"—has been interpreted through a lens of crude literalism, casting women as a passive field to be sown at a husband's will and sowing deep anguish in the hearts of countless believers.
The verse is often presented as a divine sanction for a husband’s unilateral sexual access, reducing the intimate, spiritual, and physical union of marriage to a one-sided act of cultivation. In this reading, the Qur’an appears to sanctify a view of women as existing primarily for procreation and male gratification, a notion that stands in jarring contradiction to the scripture’s profound recognition of the mutual love, mercy, and garment-like protection between spouses.
This blog post will reclaim the fertile ground of Qur’an 2:223 from the barrens of patriarchal misreading. It will unearth the verse’s original context—a corrective to pre-Islamic superstition—and illuminate the profound dignity embedded in its agricultural metaphor. It will demonstrate how a directive aimed at affirming mutual intimacy and responsibility was twisted into a tool for dehumanization. Above all, it will defend the primacy of context (sīyāq), the lived interpretation of the Prophet (Sunnah), and the holistic ethical spirit of the Qur'an—principles that demand a text be understood through its invitation to reflection and justice, not weaponized by its most potentially misunderstood metaphor.
This is the story of a verse of intimacy redefined, a prophetic mission of enlightenment betrayed, and a classical exegetical wisdom that has long offered a path to reclamation, for those willing to cultivate it.
Section I: The Page in Context - A Symphony of Sacred Boundaries
To understand any single verse of the Qur'an is to listen to its conversation with the verses that surround it. Isolating a phrase is like plucking a single chord from a symphony; you lose the melody, the harmony, and the entire emotional journey. Our verse, 2:223, is not a solitary decree. It is the powerful, concluding note of a short, three-verse sequence that establishes a framework for intimacy, purity, and mutual dignity within marriage. Let's explore the page that sets the stage.
The Page (Āyāt 221-223)
وَلَا تَنكِحُوا الْمُشْرِكَاتِ حَتَّىٰ يُؤْمِنَّ ۚ وَلَأَمَةٌ مُّؤْمِنَةٌ خَيْرٌ مِّن مُّشْرِكَةٍ وَلَوْ أَعْجَبَتْكُمْ ۗ وَلَا تُنكِحُوا الْمُشْرِكِينَ حَتَّىٰ يُؤْمِنُوا ۚ وَلَعَبْدٌ مُّؤْمِنٌ خَيْرٌ مِّن مُّشْرِكٍ وَلَوْ أَعْجَبَكُمْ ۗ أُولَٰئِكَ يَدْعُونَ إِلَى النَّارِ ۖ وَاللَّهُ يَدْعُو إِلَى الْجَنَّةِ وَالْمَغْفِرَةِ بِإِذْنِهِ ۖ وَيُبَيِّنُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ (221)
وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ ۖ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ ۖ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ ۖ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ ۚ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ (222)
نِسَاؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُوا حَرْثَكُمْ أَنَّىٰ شِئْتُمْ ۖ وَقَدِّمُوا لِأَنفُسِكُمْ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّكُم مُّلَاقُوهُ ۗ وَبَشِّرِ الْمُؤْمِنِينَ (223)
وَلَا تَنكِحُوا الْمُشْرِكَاتِ حَتَّىٰ يُؤْمِنَّ ۚ وَلَأَمَةٌ مُّؤْمِنَةٌ خَيْرٌ مِّن مُّشْرِكَةٍ وَلَوْ أَعْجَبَتْكُمْ ۗ وَلَا تُنكِحُوا الْمُشْرِكِينَ حَتَّىٰ يُؤْمِنُوا ۚ وَلَعَبْدٌ مُّؤْمِنٌ خَيْرٌ مِّن مُّشْرِكٍ وَلَوْ أَعْجَبَكُمْ ۗ أُولَٰئِكَ يَدْعُونَ إِلَى النَّارِ ۖ وَاللَّهُ يَدْعُو إِلَى الْجَنَّةِ وَالْمَغْفِرَةِ بِإِذْنِهِ ۖ وَيُبَيِّنُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ (221)
وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ ۖ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ ۖ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ ۖ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ ۚ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ (222)
نِسَاؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُوا حَرْثَكُمْ أَنَّىٰ شِئْتُمْ ۖ وَقَدِّمُوا لِأَنفُسِكُمْ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّكُم مُّلَاقُوهُ ۗ وَبَشِّرِ الْمُؤْمِنِينَ (223)
Decoding the Flow: From Foundation to Intimacy 🧭
The sequence of these three verses is not random. It is a deliberate, logical, and spiritual progression that builds a holistic vision for the Muslim family. The table below breaks down this divine rhetoric.
Verse Addresses... Core Directive Spiritual & Ethical Goal 2:221 🛑 Who you marry (The Foundation) Do not marry polytheists; marry believing men and women. To establish a marriage on the shared foundation of Tawḥīd (Divine Oneness). This is the bedrock of a spiritual partnership. 2:222 ♻️ Intimacy during menses (A State of Temporary Separation) Temporarily refrain from intercourse during menstruation, and resume after purity. To instill mutual respect, bodily awareness, and a concept of intimacy rooted in purity (ṭahārah) and patience, not mere physical urge. 2:223 🌱 Intimacy after purity (The Reunion & Its Fruits) "Your women are a tilth for you; so approach your tilth as you wish..." To frame permitted intimacy as a life-giving, sacred, and mutually beneficial act that leads to spiritual and physical progeny.
The sequence of these three verses is not random. It is a deliberate, logical, and spiritual progression that builds a holistic vision for the Muslim family. The table below breaks down this divine rhetoric.
| Verse | Addresses... | Core Directive | Spiritual & Ethical Goal |
|---|---|---|---|
| 2:221 🛑 | Who you marry (The Foundation) | Do not marry polytheists; marry believing men and women. | To establish a marriage on the shared foundation of Tawḥīd (Divine Oneness). This is the bedrock of a spiritual partnership. |
| 2:222 ♻️ | Intimacy during menses (A State of Temporary Separation) | Temporarily refrain from intercourse during menstruation, and resume after purity. | To instill mutual respect, bodily awareness, and a concept of intimacy rooted in purity (ṭahārah) and patience, not mere physical urge. |
| 2:223 🌱 | Intimacy after purity (The Reunion & Its Fruits) | "Your women are a tilth for you; so approach your tilth as you wish..." | To frame permitted intimacy as a life-giving, sacred, and mutually beneficial act that leads to spiritual and physical progeny. |
The Linguistic Bridge: How the Verses Connect 🌉
The flow is masterful, moving from the macro to the micro, from the foundation to the fruition:
Verse 221 → Verse 222: The link is "Purification." Verse 221 ends by stating that "Allah makes clear His signs... that they may be mindful." The very first "sign" or ruling clarified next is about physical and ritual purification (al-maḥīḍ), moving from the spiritual purity of the partner to the physical state of the relationship. ➡️
Verse 222 → Verse 223: The link is explicit and causal. Verse 222 ends with the command: "…then go in unto them from where Allah has commanded you." This phrase, min ḥaythu amarakumullāh, is the direct trigger for the revelation of Verse 223. The Companions asked, "O Messenger of Allah, what does 'from where Allah has commanded you' mean?" In response, the metaphor of the tilth was revealed to explain it. The "where" is not a physical position, but a principle of purpose and result. ➡️
The flow is masterful, moving from the macro to the micro, from the foundation to the fruition:
Verse 221 → Verse 222: The link is "Purification." Verse 221 ends by stating that "Allah makes clear His signs... that they may be mindful." The very first "sign" or ruling clarified next is about physical and ritual purification (al-maḥīḍ), moving from the spiritual purity of the partner to the physical state of the relationship. ➡️
Verse 222 → Verse 223: The link is explicit and causal. Verse 222 ends with the command: "…then go in unto them from where Allah has commanded you." This phrase, min ḥaythu amarakumullāh, is the direct trigger for the revelation of Verse 223. The Companions asked, "O Messenger of Allah, what does 'from where Allah has commanded you' mean?" In response, the metaphor of the tilth was revealed to explain it. The "where" is not a physical position, but a principle of purpose and result. ➡️
Conclusion of the Section
Therefore, the page containing 2:223 is a unified discourse on building a righteous, compassionate, and pure family life. It begins with who to build with (a believer), then addresses a time for respectful distance (menses), and culminates in a beautiful metaphor for the sacred nature of reunion (tilth). To rip Verse 223 from this nurturing soil is to guarantee a misinterpretation. It is not a verse about control or dehumanization; it is the climax of a passage about sacred intimacy, framed by faith, purity, and divine consciousness (Taqwā).
Therefore, the page containing 2:223 is a unified discourse on building a righteous, compassionate, and pure family life. It begins with who to build with (a believer), then addresses a time for respectful distance (menses), and culminates in a beautiful metaphor for the sacred nature of reunion (tilth). To rip Verse 223 from this nurturing soil is to guarantee a misinterpretation. It is not a verse about control or dehumanization; it is the climax of a passage about sacred intimacy, framed by faith, purity, and divine consciousness (Taqwā).
Section 2.1: Al-Ṭabarī on 2:221 - Who is a "Mushrik"? The Nuance of Law
Imam Muḥammad ibn Jarīr al-Ṭabarī (d. 923 CE), in his monumental Jāmiʿ al-Bayān ʿan Taʾwīl āy al-Qurʾān, begins not with a single, dogmatic ruling, but by laying out the diverse opinions held by the early Muslim community on who exactly is meant by "al-Mushrikāt" (the polytheist women) in the command, "Do not marry polytheist women until they believe." 🚫💍
Al-Ṭabarī meticulously presents three main scholarly opinions, tracing each back to the Companions and their immediate successors. This is not a sign of confusion, but of the rich, principled debate that characterized classical Islamic jurisprudence.
The Three Opinions on "Al-Mushrikāt" (Polytheist Women)
The table below summarizes the core positions that Al-Ṭabarī documents, showing that from the very beginning, there was a complex conversation about the scope and application of this verse.
| Opinion & Advocates | Core Argument | Al-Ṭabarī's Rationale & Evidence |
|---|---|---|
| 1. Universal Prohibition, Later Specified 📜 (Ibn ʿAbbās, ʿIkrima, al-Ḥasan al-Baṣrī) | The initial verse banned marriage with ALL polytheist women (including Jews & Christians). This was later specified (naskh) by Q5:5, which permitted marriage with chaste women from the People of the Book. | This view relies on the concept of abrogation (naskh). It sees a chronological progression in the revelation: a general prohibition was later refined to exclude Jewish and Christian women. |
| 2. Specific Prohibition from the Start 🎯 (Qatādah, Saʿīd ibn Jubayr) | The verse was always specifically about Arab polytheists and idol-worshippers. It never included the People of the Book (Jews & Christians), whose marriages were permitted by the concurrent or subsequent ruling in Q5:5. | This view rejects abrogation here. It argues the verse has a general wording but a specific meaning (ʿāmm al-lafẓ, khāṣṣ al-maʾnā). The context of revelation shows it was aimed at the pagan milieu of Mecca. Al-Ṭabarī favors this opinion as the strongest. |
| 3. Absolute, Unchanged Prohibition ⚖️ (A report from Ibn ʿAbbās via Shahr ibn Ḥawshab) | The verse prohibits ALL non-Muslim women without exception, including Jewish and Christian women. The permission in Q5:5 is either rejected or understood differently. | This is the most restrictive view. It is cited by Al-Ṭabarī but firmly rejected by him. He argues it contradicts the clear permission in Q5:5 and the consensus (ijmāʿ) of the Muslim community that followed the practice of Companions like Ḥudhayfah who married a Christian woman. |
Al-Ṭabarī's Verdict and Methodology ⚖️➡️🎯
After presenting all sides, Al-Ṭabarī does not merely list opinions; he weighs them using sound legal principles. He definitively sides with Opinion #2, and his reasoning is a masterclass in Qur'anic hermeneutics:
Rejection of Unnecessary Abrogation: He argues that leaping to declare one verse as abrogating another requires a "decisive, unequivocal proof," which is absent in this case. To do so without such proof is mere "arbitrary claim-making."
Harmonization of Texts: His preferred method is to harmonize the Qur'an's verses. By understanding 2:221 as specifically addressing Arab paganism, it perfectly aligns with 5:5, which permits People of the Book. There is no contradiction to resolve.
Historical Practice (Sunnah) as Proof: He cites the well-known historical examples of Companions like Ḥudhayfah ibn al-Yamān and Ṭalḥah ibn ʿUbayd Allāh marrying Jewish and Christian women. This practice was known to Caliph ʿUmar, who, despite his personal concerns about social consequences, never declared the marriages invalid, acknowledging their technical legality.
The "Bottom Line" Flow of 2:221 According to Al-Ṭabarī
This deep dive into just one part of Al-Ṭabarī's commentary on a single verse reveals a crucial truth: the classical tradition was deeply contextual, intellectually honest, and resistant to simplistic, absolutist readings. The scholars were not building a "polemical fortress"; they were mapping a complex legal and ethical landscape with care and precision. This nuanced approach sets the stage for understanding the even more intimate metaphors that follow.
Section 2.2: Al-Ṭabarī on 2:222 - Purity, Respect, and the Context of "Where"
Having established the spiritual foundation of marriage in 2:221, the Qur'an now guides believers on the intimate nature of the relationship itself. Verse 2:222 addresses a very specific, practical question from the early community, transforming a pre-Islamic superstition into a principle of mutual respect and purity.
Al-Ṭabarī's commentary on this verse is crucial because it sets the direct, causal stage for our key verse, 2:223. The command that concludes 2:222 is the very trigger for the "tilth" metaphor.
Having established the spiritual foundation of marriage in 2:221, the Qur'an now guides believers on the intimate nature of the relationship itself. Verse 2:222 addresses a very specific, practical question from the early community, transforming a pre-Islamic superstition into a principle of mutual respect and purity.
Al-Ṭabarī's commentary on this verse is crucial because it sets the direct, causal stage for our key verse, 2:223. The command that concludes 2:222 is the very trigger for the "tilth" metaphor.
The Core Directive & Its Trigger 🎯
The verse states:
"They ask you about menstruation. Say, 'It is a harm [or discomfort], so keep away from women during menstruation. And do not approach them until they have become pure. And when they have purified themselves, then come to them from where Allah has commanded you.' Indeed, Allah loves those who are constantly repentant and loves those who purify themselves."
Al-Ṭabarī focuses his exegesis on the final, pivotal phrase: "from where Allah has commanded you" (min ḥaythu amarakumullāh). He explains that the Companions were perplexed by this instruction. They asked the Prophet Muhammad (PBUH):
"What does 'from where' mean? Is it a specific position?"
This question is the direct precursor to the revelation of Verse 2:223. The "tilth" metaphor was the divine answer, explaining that the "where" is not a physical location, but a principle of purpose and result.
The verse states:
"They ask you about menstruation. Say, 'It is a harm [or discomfort], so keep away from women during menstruation. And do not approach them until they have become pure. And when they have purified themselves, then come to them from where Allah has commanded you.' Indeed, Allah loves those who are constantly repentant and loves those who purify themselves."
Al-Ṭabarī focuses his exegesis on the final, pivotal phrase: "from where Allah has commanded you" (min ḥaythu amarakumullāh). He explains that the Companions were perplexed by this instruction. They asked the Prophet Muhammad (PBUH):
"What does 'from where' mean? Is it a specific position?"
This question is the direct precursor to the revelation of Verse 2:223. The "tilth" metaphor was the divine answer, explaining that the "where" is not a physical location, but a principle of purpose and result.
Al-Ṭabarī's Synthesis of the Ruling ♻️
Al-Ṭabarī consolidates the classical understanding of this verse, which is far more unified than the debate on 2:221. He presents it as a clear, holistic ruling with multiple ethical dimensions:
Aspect of the Ruling Al-Ṭabarī's Explanation Implication & Wisdom Menstruation as "Adhā" 🤒 The term "adhā" is interpreted as a state of ritual impurity (najāsah) that prevents the performance of prayer and other acts of worship. It is also recognized as a physical discomfort or "harm" for the woman. This establishes a basis for compassion and consideration, not revulsion. The ruling is framed around the woman's state, not her inherent worth. The Prohibition ("Keep Away") 🚫 The command "iʿtazilū" (keep away) is understood by scholars to mean a prohibition on sexual intercourse specifically. It is not a prohibition on all physical intimacy, such as gentle touch, kissing, or sleeping in the same bed. This prevents the marginalization of the wife during her cycle and maintains emotional and physical closeness, distinguishing Islamic guidance from practices that treated menstruating women as untouchable. The Return ("When They Purify") ➡️ Purity is defined in two ways:
1. The cessation of the menstrual flow.
2. The performance of the major ritual bath (ghusl).
Only after both conditions are met is intimacy permitted. This intertwines physical intimacy with spiritual purification (ṭahārah), elevating it beyond a mere physical act to one that is conscious and sacred. The Mysterious "From Where" ❓ This was the phrase that caused confusion and led directly to the revelation of the next verse. The Companions understood it required further explanation, proving they did not take the Qur'an literally without seeking context and deeper meaning. This highlights the organic nature of revelation and the importance of the Prophetic Sunnah in explaining the Qur'an. It shatters the myth of a community that applied verses without question.
Al-Ṭabarī consolidates the classical understanding of this verse, which is far more unified than the debate on 2:221. He presents it as a clear, holistic ruling with multiple ethical dimensions:
| Aspect of the Ruling | Al-Ṭabarī's Explanation | Implication & Wisdom |
|---|---|---|
| Menstruation as "Adhā" 🤒 | The term "adhā" is interpreted as a state of ritual impurity (najāsah) that prevents the performance of prayer and other acts of worship. It is also recognized as a physical discomfort or "harm" for the woman. | This establishes a basis for compassion and consideration, not revulsion. The ruling is framed around the woman's state, not her inherent worth. |
| The Prohibition ("Keep Away") 🚫 | The command "iʿtazilū" (keep away) is understood by scholars to mean a prohibition on sexual intercourse specifically. It is not a prohibition on all physical intimacy, such as gentle touch, kissing, or sleeping in the same bed. | This prevents the marginalization of the wife during her cycle and maintains emotional and physical closeness, distinguishing Islamic guidance from practices that treated menstruating women as untouchable. |
| The Return ("When They Purify") ➡️ | Purity is defined in two ways: 1. The cessation of the menstrual flow. 2. The performance of the major ritual bath (ghusl). Only after both conditions are met is intimacy permitted. | This intertwines physical intimacy with spiritual purification (ṭahārah), elevating it beyond a mere physical act to one that is conscious and sacred. |
| The Mysterious "From Where" ❓ | This was the phrase that caused confusion and led directly to the revelation of the next verse. The Companions understood it required further explanation, proving they did not take the Qur'an literally without seeking context and deeper meaning. | This highlights the organic nature of revelation and the importance of the Prophetic Sunnah in explaining the Qur'an. It shatters the myth of a community that applied verses without question. |
The Flow of Revelation: From Question to Answer 🔁
The sequence of revelation, as established by Al-Ṭabarī and the classical sources, is perfectly logical:
The Question is Posed: The Companions ask about menstruation. (This is the unstated trigger for 2:222).
The Initial Ruling is Revealed: Verse 2:222 is revealed, establishing the rules of separation and reunion, ending with the phrase "come to them from where Allah has commanded you."
A New Question Arises: The Companions, seeking to perfectly follow the command, ask the Prophet (PBUH) to clarify the meaning of "from where."
The Clarifying Metaphor is Revealed: Verse 2:223 is revealed, using the agrarian metaphor of the "tilth" to explain that the "where" refers to the vagina, with the purpose of cultivating progeny.
This flow is critical. It means that Verse 2:223 is, by its very nature, an explanatory text. Its purpose is to clarify and refine the command in 2:222, not to introduce a separate, crude permission. It replaces a potential literalistic query about "position" with a profound metaphor about "purpose."
The sequence of revelation, as established by Al-Ṭabarī and the classical sources, is perfectly logical:
The Question is Posed: The Companions ask about menstruation. (This is the unstated trigger for 2:222).
The Initial Ruling is Revealed: Verse 2:222 is revealed, establishing the rules of separation and reunion, ending with the phrase "come to them from where Allah has commanded you."
A New Question Arises: The Companions, seeking to perfectly follow the command, ask the Prophet (PBUH) to clarify the meaning of "from where."
The Clarifying Metaphor is Revealed: Verse 2:223 is revealed, using the agrarian metaphor of the "tilth" to explain that the "where" refers to the vagina, with the purpose of cultivating progeny.
This flow is critical. It means that Verse 2:223 is, by its very nature, an explanatory text. Its purpose is to clarify and refine the command in 2:222, not to introduce a separate, crude permission. It replaces a potential literalistic query about "position" with a profound metaphor about "purpose."
Conclusion of the Section
Through Al-Ṭabarī's lens, we see that 2:222 is a verse of profound respect and spiritualization of intimacy. It replaces taboo with purity, and isolation with compassionate boundaries. The confusion over the word "where" demonstrates the Companions' earnest desire to understand the spirit of the law, not just its letter. This sets the stage for the "tilth" metaphor not as a reduction of women to farmland, but as a divine elevation of marital intimacy to a sacred, life-giving act of cultivation—a meaning we will fully explore in the next section.
Through Al-Ṭabarī's lens, we see that 2:222 is a verse of profound respect and spiritualization of intimacy. It replaces taboo with purity, and isolation with compassionate boundaries. The confusion over the word "where" demonstrates the Companions' earnest desire to understand the spirit of the law, not just its letter. This sets the stage for the "tilth" metaphor not as a reduction of women to farmland, but as a divine elevation of marital intimacy to a sacred, life-giving act of cultivation—a meaning we will fully explore in the next section.
Section 2.3: Al-Ṭabarī on 2:223 - Reclaiming the "Tilth" Metaphor 🌱
This is the heart of the matter. The verse in question is brief but profound: "Your women are a tilth for you; so approach your tilth as you wish, and send forward for your souls. And fear Allah, and know that you will meet Him. And give good tidings to the believers."
Modern polemics and patriarchal readings have flattened this rich agricultural metaphor into a crude justification for unilateral sexual access, reducing the woman to a passive field. Al-Ṭabarī’s classical commentary shatters this reductionist view, revealing a complex and dignified interpretation centered on context, purpose, and mutual responsibility.
This is the heart of the matter. The verse in question is brief but profound: "Your women are a tilth for you; so approach your tilth as you wish, and send forward for your souls. And fear Allah, and know that you will meet Him. And give good tidings to the believers."
Modern polemics and patriarchal readings have flattened this rich agricultural metaphor into a crude justification for unilateral sexual access, reducing the woman to a passive field. Al-Ṭabarī’s classical commentary shatters this reductionist view, revealing a complex and dignified interpretation centered on context, purpose, and mutual responsibility.
The Core Metaphor: "Ḥarth" (Tilth) is About Procreation, Not Domination
Al-Ṭabarī begins by defining the central term, "Ḥarth" (تِلْث). He states:
"It means: Your women are a 'muzdra'' (مُزْدَرَع) for your children."
He clarifies that "tilth" is the place of cultivation (mazraʿah). The women are called a "tilth" because they are the cause and place of cultivation, just as a field is the cause and place of crops. This is not a dehumanizing comparison but a functional one, highlighting their vital, active role in the generation of life.
The Core Meaning: The metaphor establishes that the primary purpose of marital intimacy, like a field, is to cultivate and nurture life (procreation). This immediately elevates the act from mere gratification to a sacred, purposeful endeavor.
"It means: Your women are a 'muzdra'' (مُزْدَرَع) for your children."
The Great Debate: What Does "Annā Shi'tum" (أَنَّىٰ شِئْتُمْ) Mean?
The phrase that follows, "fa'tū ḥarthakum annā shi'tum" (فَأْتُوا حَرْثَكُمْ أَنَّىٰ شِئْتُمْ), became the focal point of intense scholarly debate. The pivotal word, "annā" (أَنَّى), is linguistically complex and can mean "how," "from where," "when," or "from what direction." Al-Ṭabarī meticulously documents the four major opinions that emerged from the Companions and Successors.
The following table synthesizes this classical debate, demonstrating that the dominant, accepted interpretation is one of permissibility within a specific, sacred boundary.
Opinion on "Annā" Meaning & Permissibility Key Advocates & Evidence Prohibitions (The Limits) 1. "How" (Kayfa) 🌟
Al-Ṭabarī's Preferred View "In whatever manner you wish" (e.g., standing, sitting, from behind, etc.), provided it is in the vagina (al-farj). Ibn ʿAbbās, Saʿīd ibn Jubayr, ʿIkrimah, Mujāhid, Qatādah.
🔹 Context: A response to Jewish criticism of varied positions.
🔹 Ḥadīth: A Jew mocked Muslims, saying they have sex "like animals." The verse was revealed, affirming the permissibility of varied, mutually agreeable intimacy. ❌ Anal intercourse (as it is not the "tilth").
❌ Intercourse during menstruation. 2. "From Where" (Min Ayn) 🗺️ "From whatever direction you wish" (i.e., front or back), but still referring to vaginal intercourse. A report from Ibn ʿAbbās, ʿIkrimah.
🔹 This is a subset of the first opinion, emphasizing the "direction" of approach but still confined to the permissible orifice. ❌ Anal intercourse is explicitly excluded. The "where" is the vagina. 3. "When" (Matā) ⏰ "Whenever you wish" (i.e., any time of night or day). Al-Ḍaḥḥāk, a report from Ibn ʿAbbās.
🔹 This focuses on the temporal freedom of intimacy within marriage, countering any restrictions not stipulated by scripture. (Implied: still subject to the prohibitions of anal sex and menstruation). 4. "Where" (Ayn) - The Minority View ⚠️
Rejected by Al-Ṭabarī Interpreted as permitting anal intercourse. A weak report from Nāfiʿ, on the authority of Ibn ʿUmar.
🔹 Al-Ṭabarī dedicates significant space to dismantling this view, citing stronger counter-narratives from Ibn ʿUmar himself and the consensus of other major scholars who declared such an act forbidden, with some like Abū al-Dardāʾ saying, "Does anyone do this but a disbeliever?" This opinion lacks a credible basis according to the majority.
| Opinion on "Annā" | Meaning & Permissibility | Key Advocates & Evidence | Prohibitions (The Limits) |
|---|---|---|---|
| 1. "How" (Kayfa) 🌟 Al-Ṭabarī's Preferred View | "In whatever manner you wish" (e.g., standing, sitting, from behind, etc.), provided it is in the vagina (al-farj). | Ibn ʿAbbās, Saʿīd ibn Jubayr, ʿIkrimah, Mujāhid, Qatādah. 🔹 Context: A response to Jewish criticism of varied positions. 🔹 Ḥadīth: A Jew mocked Muslims, saying they have sex "like animals." The verse was revealed, affirming the permissibility of varied, mutually agreeable intimacy. | ❌ Anal intercourse (as it is not the "tilth"). ❌ Intercourse during menstruation. |
| 2. "From Where" (Min Ayn) 🗺️ | "From whatever direction you wish" (i.e., front or back), but still referring to vaginal intercourse. | A report from Ibn ʿAbbās, ʿIkrimah. 🔹 This is a subset of the first opinion, emphasizing the "direction" of approach but still confined to the permissible orifice. | ❌ Anal intercourse is explicitly excluded. The "where" is the vagina. |
| 3. "When" (Matā) ⏰ | "Whenever you wish" (i.e., any time of night or day). | Al-Ḍaḥḥāk, a report from Ibn ʿAbbās. 🔹 This focuses on the temporal freedom of intimacy within marriage, countering any restrictions not stipulated by scripture. | (Implied: still subject to the prohibitions of anal sex and menstruation). |
| 4. "Where" (Ayn) - The Minority View ⚠️ Rejected by Al-Ṭabarī | Interpreted as permitting anal intercourse. | A weak report from Nāfiʿ, on the authority of Ibn ʿUmar. 🔹 Al-Ṭabarī dedicates significant space to dismantling this view, citing stronger counter-narratives from Ibn ʿUmar himself and the consensus of other major scholars who declared such an act forbidden, with some like Abū al-Dardāʾ saying, "Does anyone do this but a disbeliever?" | This opinion lacks a credible basis according to the majority. |
Al-Ṭabarī's Definitive Verdict and Linguistic Proof ⚖️
After presenting all opinions, Al-Ṭabarī does not remain neutral. He employs sophisticated linguistic analysis to defend the first opinion as the only correct one.
Linguistic Precision: He explains that the Arabic word "annā" is a question about "the means, manner, and avenue" (al-wujūh wa al-madhāhib) of an action. The correct answer to " Annā did you get this?" is " From this avenue and that avenue."
The Crucial Limit - The "Tilth": His masterstroke is to link the permission ("annā shi'tum") directly back to the metaphor ("ḥarth"). He argues decisively:
"This demonstrates the error of those who claim the verse is proof for the permissibility of anal intercourse with women... because the anus is not a 'tilth'!... So approach the tilth from whatever avenues of it you wish, and what 'tilth' is in the anus so that one could approach it from its avenue?"
In simple terms: You can only "approach your tilth as you wish" if you are, in fact, approaching the tilth. The vagina is the tilth; the anus is not. Therefore, the permission is confined to the vagina. This logically invalidates the fourth, minority opinion.
After presenting all opinions, Al-Ṭabarī does not remain neutral. He employs sophisticated linguistic analysis to defend the first opinion as the only correct one.
Linguistic Precision: He explains that the Arabic word "annā" is a question about "the means, manner, and avenue" (al-wujūh wa al-madhāhib) of an action. The correct answer to " Annā did you get this?" is " From this avenue and that avenue."
The Crucial Limit - The "Tilth": His masterstroke is to link the permission ("annā shi'tum") directly back to the metaphor ("ḥarth"). He argues decisively:
"This demonstrates the error of those who claim the verse is proof for the permissibility of anal intercourse with women... because the anus is not a 'tilth'!... So approach the tilth from whatever avenues of it you wish, and what 'tilth' is in the anus so that one could approach it from its avenue?"
In simple terms: You can only "approach your tilth as you wish" if you are, in fact, approaching the tilth. The vagina is the tilth; the anus is not. Therefore, the permission is confined to the vagina. This logically invalidates the fourth, minority opinion.
The Spiritual Charge: "Send Forward For Your Souls"
The verse does not end with intimacy. It concludes with a powerful spiritual command: "Wa qaddimū li-anfusikum" (وَقَدِّمُوا لِأَنفُسِكُمْ) - "And send forward [good deeds] for your souls."
Al-Ṭabarī explains this as a command to:
Perform good deeds that one will find with Allah on the Day of Judgment.
Specifically, to remember Allah (say "Bismillāh") at the moment of intimacy, turning a physical act into an act of worship and consciousness.
This frames the entire discourse within a spiritual context of God-consciousness (Taqwā), accountability ("know you will meet Him"), and ultimate hope ("give glad tidings to the believers").
Perform good deeds that one will find with Allah on the Day of Judgment.
Specifically, to remember Allah (say "Bismillāh") at the moment of intimacy, turning a physical act into an act of worship and consciousness.
Conclusion: The Metaphor Reclaimed
Through Al-Ṭabarī's exhaustive analysis, the verse is transformed:
From Dehumanization to Dignity: The "tilth" is not a metaphor for passive soil but for the sacred, life-generating capacity of the woman. It honors her role in procreation.
From Literal License to Ethical Permission: "As you wish" is not a blank check for animalistic behavior. It is a principle of spousal flexibility and mutual comfort, confined to the procreative orifice and framed by the overarching Islamic ethics of intimacy—which forbid harm, degradation, and anything outside the mutually agreed-upon vaginal act.
From Isolation to Integration: The verse is not a standalone permit. It is the explanatory answer to a question from 2:222, integrated into a passage about purity, and crowned with a command for God-consciousness and good deeds.
The agrarian metaphor, when understood through the classical tradition, does not devalue women. It elevates marital intimacy to a sacred, purposeful, and mutually respectful act of "cultivation" that is both physical and spiritual, always under the shade of divine pleasure and ultimate accountability.
Through Al-Ṭabarī's exhaustive analysis, the verse is transformed:
From Dehumanization to Dignity: The "tilth" is not a metaphor for passive soil but for the sacred, life-generating capacity of the woman. It honors her role in procreation.
From Literal License to Ethical Permission: "As you wish" is not a blank check for animalistic behavior. It is a principle of spousal flexibility and mutual comfort, confined to the procreative orifice and framed by the overarching Islamic ethics of intimacy—which forbid harm, degradation, and anything outside the mutually agreed-upon vaginal act.
From Isolation to Integration: The verse is not a standalone permit. It is the explanatory answer to a question from 2:222, integrated into a passage about purity, and crowned with a command for God-consciousness and good deeds.
The agrarian metaphor, when understood through the classical tradition, does not devalue women. It elevates marital intimacy to a sacred, purposeful, and mutually respectful act of "cultivation" that is both physical and spiritual, always under the shade of divine pleasure and ultimate accountability.
Section 2.4: Al-Baghawī's Synthesis - Context, Limits, and Spiritual Purpose
Building upon Al-Ṭabarī's foundational work, the commentary of Imam Al-Baghawī (d. 1122 CE) in his Maʿālim al-Tanzīl serves as a masterful synthesis. He consolidates the primary opinions, provides decisive textual proofs, and firmly establishes the ethical and spiritual boundaries of the verse, leaving no room for the dehumanizing interpretations that emerged later.
The Core Consensus: Reaffirming the Metaphor's Purpose
Al-Baghawī begins by immediately anchoring the verse in its procreative purpose, stating that "ḥarth" (tilth) means:
"A plantation (mazraʿ) for you, and a place for the growth of children." 🌱
This reinforces the central, dignified meaning: women are the sacred ground from which future generations sprout. The metaphor is one of honor and vital function, not ownership and control.
"A plantation (mazraʿ) for you, and a place for the growth of children." 🌱
The Context of Revelation (Asbāb al-Nuzūl) 🎯
Al-Baghawī provides several pivotal narrations that cement the verse's context, showing it was a liberating correction, not a restrictive command.
Context & Report Significance & Meaning 1. The Case of ʿUmar ibn al-Khaṭṭāb:
A report from Ibn ʿAbbās states that ʿUmar came to the Prophet (PBUH) in distress, saying, "I have perished! I changed my direction last night." The Prophet did not answer until the verse was revealed: "So approach your tilth as you wish..." with the explanation: "from the front or from behind, but avoid the anus and menstruation." This shows the verse was revealed to ease a conscience and provide clarity, resolving a specific confusion about permissible forms of intimacy within marriage. It was a relief, not a condemnation. 2. The Jewish Superstition:
Jābir ibn ʿAbd Allāh reported that Jews claimed if a man had intercourse with his wife from behind (vaginally), the child would be cross-eyed. This verse was revealed, "So approach your tilth as you wish," to refute this superstition and affirm the permissibility of various positions. The verse is a direct rejection of unscientific superstition and an affirmation that the range of permissible intimacy is wide, as long as it remains within the "tilth" (vagina). 3. The Cultural Clash:
Ibn ʿAbbās narrates that the Ansār of Medina, influenced by Jewish practice, only had intercourse in one position (believing it more modest). When a Qurayshi man married an Ansari woman and tried a different position, she refused. The verse was revealed to harmonize marital practices and establish that all positions are permissible. This highlights the Qur’an’s role in establishing a distinct Islamic marital ethic based on mutual flexibility and comfort, moving beyond parochial customs.
Al-Baghawī concludes from these reports that "annā shi'tum" means:
"However you wish and wherever you wish, as long as it is in 'one sheath' (ṣammān wāḥid)." ✅
The phrase "one sheath" is a powerful, unambiguous metaphor for the vagina, definitively excluding the anus.
| Context & Report | Significance & Meaning |
|---|---|
| 1. The Case of ʿUmar ibn al-Khaṭṭāb: A report from Ibn ʿAbbās states that ʿUmar came to the Prophet (PBUH) in distress, saying, "I have perished! I changed my direction last night." The Prophet did not answer until the verse was revealed: "So approach your tilth as you wish..." with the explanation: "from the front or from behind, but avoid the anus and menstruation." | This shows the verse was revealed to ease a conscience and provide clarity, resolving a specific confusion about permissible forms of intimacy within marriage. It was a relief, not a condemnation. |
| 2. The Jewish Superstition: Jābir ibn ʿAbd Allāh reported that Jews claimed if a man had intercourse with his wife from behind (vaginally), the child would be cross-eyed. This verse was revealed, "So approach your tilth as you wish," to refute this superstition and affirm the permissibility of various positions. | The verse is a direct rejection of unscientific superstition and an affirmation that the range of permissible intimacy is wide, as long as it remains within the "tilth" (vagina). |
| 3. The Cultural Clash: Ibn ʿAbbās narrates that the Ansār of Medina, influenced by Jewish practice, only had intercourse in one position (believing it more modest). When a Qurayshi man married an Ansari woman and tried a different position, she refused. The verse was revealed to harmonize marital practices and establish that all positions are permissible. | This highlights the Qur’an’s role in establishing a distinct Islamic marital ethic based on mutual flexibility and comfort, moving beyond parochial customs. |
"However you wish and wherever you wish, as long as it is in 'one sheath' (ṣammān wāḥid)." ✅
The Definitive Prohibition: Closing the Door on Misinterpretation 🚫
While Al-Ṭabarī used logic and linguistics to refute the minority opinion permitting anal intercourse, Al-Baghawī delivers the coup de grâce with decisive textual evidence from the Prophetic Sunnah.
He cites a powerful, direct ḥadīth from Khuzaymah ibn Thābit, where a man asked the Prophet (PBUH) about this very act. The Prophet (PBUH) replied with clarifying questions:
"In which of the two openings? ...Is it from her back into her front (vagina)? Then yes. Or from her back into her back (anus)? Then no. Indeed, Allah is not shy of the truth: Do not approach women in their anuses."
Furthermore, Al-Baghawī cites the stern warning from Abū Hurayrah, that the Prophet (PBUH) said:
"Cursed is the one who approaches his wife in her anus." ☠️
Al-Baghawī uses these proofs to:
Dismiss the weak report from Ibn ʿUmar that suggested permissibility, noting that Mālik's own students rejected this attribution to him.
Establish a definitive, scriptural prohibition that leaves no room for doubt. The "tilth" metaphor cannot be twisted to permit what the Prophet himself explicitly cursed.
"In which of the two openings? ...Is it from her back into her front (vagina)? Then yes. Or from her back into her back (anus)? Then no. Indeed, Allah is not shy of the truth: Do not approach women in their anuses."
"Cursed is the one who approaches his wife in her anus." ☠️
Dismiss the weak report from Ibn ʿUmar that suggested permissibility, noting that Mālik's own students rejected this attribution to him.
Establish a definitive, scriptural prohibition that leaves no room for doubt. The "tilth" metaphor cannot be twisted to permit what the Prophet himself explicitly cursed.
The Spiritual Dimension: "Send Forward For Your Souls" 🤲
Al-Baghawī collects the beautiful interpretations of the phrase "Wa qaddimū li-anfusikum" (And send forward for your souls), weaving together the act of intimacy with the broader spiritual life of a Muslim:
Interpretation of "Send Forward" Spiritual Connection 1. Remembering Allah (Dhikr):
To begin intimacy with "Bismillāh" and the specific supplication: "O Allah, keep Satan away from us, and keep Satan away from what you bestow upon us." This transforms a physical act into an act of worship and divine consciousness, seeking Allah's blessing and protection for any potential offspring. 2. Seeking Righteous Children (al-Walad al-Ṣāliḥ):
To intend and desire children who will be a source of ongoing charity (ṣadaqah jāriyah), beneficial knowledge, and righteous prayers after one's death. This connects marital intimacy directly to eternal reward, framing it as an investment in one's legacy in the Hereafter. 3. Choosing a Pious Spouse:
To marry a woman primarily for her religion, as the Prophet advised: "Choose the one with religion, may your hands be dusty (i.e., prosper)!" This ensures that the "tilth" itself is spiritually fertile ground, making the goal of righteous progeny more attainable. 4. General Good Deeds:
To perform all types of good deeds that one "sends forward" to the Day of Judgment, as the ultimate preparation for meeting Allah. This places the entire discussion of intimacy within the Qur'an's overarching theme of accountability and the eternal journey of the soul.
| Interpretation of "Send Forward" | Spiritual Connection |
|---|---|
| 1. Remembering Allah (Dhikr): To begin intimacy with "Bismillāh" and the specific supplication: "O Allah, keep Satan away from us, and keep Satan away from what you bestow upon us." | This transforms a physical act into an act of worship and divine consciousness, seeking Allah's blessing and protection for any potential offspring. |
| 2. Seeking Righteous Children (al-Walad al-Ṣāliḥ): To intend and desire children who will be a source of ongoing charity (ṣadaqah jāriyah), beneficial knowledge, and righteous prayers after one's death. | This connects marital intimacy directly to eternal reward, framing it as an investment in one's legacy in the Hereafter. |
| 3. Choosing a Pious Spouse: To marry a woman primarily for her religion, as the Prophet advised: "Choose the one with religion, may your hands be dusty (i.e., prosper)!" | This ensures that the "tilth" itself is spiritually fertile ground, making the goal of righteous progeny more attainable. |
| 4. General Good Deeds: To perform all types of good deeds that one "sends forward" to the Day of Judgment, as the ultimate preparation for meeting Allah. | This places the entire discussion of intimacy within the Qur'an's overarching theme of accountability and the eternal journey of the soul. |
Conclusion: The Metaphor Perfected
Through Al-Baghawī's synthesis, the reclamation of the agrarian metaphor is complete. The verse is not a standalone, cryptic command but a clear, context-rich, and spiritually charged directive.
Its Revelation: Was to liberate believers from superstition and cultural restriction, promoting marital harmony.
Its Permission: Is vast and flexible, but firmly bounded by the procreative "tilth" (vagina) and explicitly sealed against anal intercourse by the unequivocal Sunnah.
Its Spirit: Is to elevate intimacy into an act of worship, conscious intention, and a means of securing eternal reward through righteous offspring.
The "tilth" is thus a metaphor of sacred potential. It invites husbands and wives to be co-cultivators of a garden from which springs not only children but also divine pleasure, spiritual blessings, and a legacy of faith.
Through Al-Baghawī's synthesis, the reclamation of the agrarian metaphor is complete. The verse is not a standalone, cryptic command but a clear, context-rich, and spiritually charged directive.
Its Revelation: Was to liberate believers from superstition and cultural restriction, promoting marital harmony.
Its Permission: Is vast and flexible, but firmly bounded by the procreative "tilth" (vagina) and explicitly sealed against anal intercourse by the unequivocal Sunnah.
Its Spirit: Is to elevate intimacy into an act of worship, conscious intention, and a means of securing eternal reward through righteous offspring.
Section 2.5: Ibn Kathīr's Summation - Consensus, Clarity, and Closing the Door
Imam Ibn Kathīr (d. 1373 CE), in his renowned Tafsīr al-Qur'ān al-ʿAẓīm, brings the discussion on this verse to a resounding conclusion. He acts as a master jurist and historian, weighing all the evidence to establish a clear, mainstream position that leaves little room for the fringe opinions that had persisted. His commentary is the final, authoritative nail in the coffin of the dehumanizing misinterpretation.
Ibn Kathīr's Opening: Establishing the Core Meaning 🌱
Ibn Kathīr begins by succinctly stating the primary meaning, citing the foundational authority of Ibn ʿAbbās:
"Ibn ʿAbbās said: 'The ḥarth (tilth) is the place of the child.' (فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ) 'Meaning: However you wish, from the front or from behind, in one sheath (fī ṣammān wāḥid).' As the authentic Hadiths have established."
From the very outset, he anchors the interpretation in the procreative purpose and the clear limitation to the vagina ("one sheath").
"Ibn ʿAbbās said: 'The ḥarth (tilth) is the place of the child.' (فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ) 'Meaning: However you wish, from the front or from behind, in one sheath (fī ṣammān wāḥid).' As the authentic Hadiths have established."
The Overwhelming Evidence: Context is King 👑
Ibn Kathīr dedicates the bulk of his commentary to compiling the numerous aḥādīth and reports that provide the context for the verse's revelation. He presents a veritable mountain of evidence that overwhelmingly supports one narrative: the verse was revealed to permit varied positions for vaginal intercourse and to refute a Jewish superstition.
He cites multiple chains of transmission for the same core story:
From Jābir ibn ʿAbd Allāh: The Jews claimed that if a man had intercourse with his wife from behind (vaginally), the child would be cross-eyed. The verse was revealed to refute this.
From Abū Saʿīd al-Khudrī: A report that the verse was a response to those who criticized a man for this act.
The Detailed Narration from Ibn ʿAbbās: The story of the cultural clash between the Quraysh and the Anṣār, where the verse was revealed to resolve a marital dispute and affirm that all positions are permissible.
Ibn Kathīr's method here is deliberate: by showing the multiplicity of chains and sources all pointing to the same context, he demonstrates an undeniable consensus (tawātur maʿnawī) on the verse's meaning and purpose.
From Jābir ibn ʿAbd Allāh: The Jews claimed that if a man had intercourse with his wife from behind (vaginally), the child would be cross-eyed. The verse was revealed to refute this.
From Abū Saʿīd al-Khudrī: A report that the verse was a response to those who criticized a man for this act.
The Detailed Narration from Ibn ʿAbbās: The story of the cultural clash between the Quraysh and the Anṣār, where the verse was revealed to resolve a marital dispute and affirm that all positions are permissible.
Confronting the Anomaly: The Weak Report from Ibn ʿUmar ⚠️
Ibn Kathīr does not ignore the elephant in the room—the controversial and weak report attributed to Ibn ʿUmar that suggested the verse permitted anal intercourse. However, he masterfully dismantles it:
Questioning Authenticity: He notes that eminent critics like Abū Ḥātim al-Rāzī found the chain of this report unreliable.
Presenting a Corrective Narration: He provides a strong, alternative report from Nāfiʿ (Ibn ʿUmar's own student) that clarifies Ibn ʿUmar's true position. In this authentic narration, Ibn ʿUmar explains that the verse was actually about the permissibility of different positions with the Qurayshi women, not about anal sex.
Ibn ʿUmar's True, Explicit Position: Most decisively, Ibn Kathīr cites a ṣaḥīḥ (authentic) report where Ibn ʿUmar is directly asked about anal intercourse. His response was one of utter revulsion: "Uff! Uff! Would a Muslim do that?!" This explicit statement utterly refutes the weak attribution to him.
Ibn Kathīr's conclusion is clear: the report suggesting Ibn ʿUmar permitted the act is "rejected (mardūd) by this definitive text."
Questioning Authenticity: He notes that eminent critics like Abū Ḥātim al-Rāzī found the chain of this report unreliable.
Presenting a Corrective Narration: He provides a strong, alternative report from Nāfiʿ (Ibn ʿUmar's own student) that clarifies Ibn ʿUmar's true position. In this authentic narration, Ibn ʿUmar explains that the verse was actually about the permissibility of different positions with the Qurayshi women, not about anal sex.
Ibn ʿUmar's True, Explicit Position: Most decisively, Ibn Kathīr cites a ṣaḥīḥ (authentic) report where Ibn ʿUmar is directly asked about anal intercourse. His response was one of utter revulsion: "Uff! Uff! Would a Muslim do that?!" This explicit statement utterly refutes the weak attribution to him.
The Definitive Prohibition: A Mountain of Prophetic Condemnation 🚫
Ibn Kathīr then assembles an overwhelming array of Prophetic traditions that explicitly and severely forbid anal intercourse. He cites hadiths from numerous Companions, including:
Khuzaymah ibn Thābit: The Prophet (PBUH) said, "Allah is not shy of the truth: Do not approach women in their anuses."
Abū Hurayrah: The Prophet (PBUH) said, "Cursed is the one who approaches his wife in her anus."
Ibn ʿAbbās: When asked about it, he responded, "Are you asking me about disbelief?!"
ʿAlī ibn Abī Ṭālib: He rebuked the questioner harshly, linking the act to the people of Lot.
He meticulously notes the soundness of these chains, presenting a solid wall of textual evidence that leaves no doubt about the Islamic ruling.
Khuzaymah ibn Thābit: The Prophet (PBUH) said, "Allah is not shy of the truth: Do not approach women in their anuses."
Abū Hurayrah: The Prophet (PBUH) said, "Cursed is the one who approaches his wife in her anus."
Ibn ʿAbbās: When asked about it, he responded, "Are you asking me about disbelief?!"
ʿAlī ibn Abī Ṭālib: He rebuked the questioner harshly, linking the act to the people of Lot.
The Scholarly Consensus: The Final Word ⚖️
After this exhaustive presentation, Ibn Kathīr delivers the final, authoritative verdict:
"This is the established position of Abū Ḥanīfah, al-Shāfiʿī, Aḥmad ibn Ḥanbal, and all of their companions without exception. It is the position of Saʿīd ibn al-Musayyib, ʿIkrimah, Ṭāwus, ʿAṭā', Saʿīd ibn Jubayr... and other predecessors from the Salaf... This is the madhhab of the vast majority of scholars."
He specifically addresses the anomalous opinion attributed to Imām Mālik, noting that it is "unreliable (naẓar) in its authenticity from him," and that Mālik's most trusted students vehemently denied he ever held such a view.
"This is the established position of Abū Ḥanīfah, al-Shāfiʿī, Aḥmad ibn Ḥanbal, and all of their companions without exception. It is the position of Saʿīd ibn al-Musayyib, ʿIkrimah, Ṭāwus, ʿAṭā', Saʿīd ibn Jubayr... and other predecessors from the Salaf... This is the madhhab of the vast majority of scholars."
Section 2.6: Synthesis - The Unified Classical Vision of a Sacred Metaphor
The journey through the classical commentaries of Al-Ṭabarī, Al-Baghawī, and Ibn Kathīr reveals a profound and consistent exegetical tradition. Far from being a verse of ambiguity or license for dehumanization, Qur'an 2:223 emerges as a precisely revealed, carefully explained, and ethically bounded directive. When synthesized, the insights of these three Imams form a coherent and powerful framework that reclaims the agrarian metaphor in its entirety.
The following table synthesizes the core findings across the three major commentaries, demonstrating their powerful consensus:
Hermeneutical Principle Al-Ṭabarī's Contribution Al-Baghawī's Contribution Ibn Kathīr's Contribution Synthesized Conclusion 1. The Core Meaning of "Ḥarth" (Tilth) Defines it as the "place of cultivation" for children (muzdra'). Establishes the procreative purpose as central. Echoes this, calling it a "plantation" (mazra'ah). Cites Ibn `Abbās authoritatively: "The ḥarth is the place of the child." Unanimous: The metaphor is one of sacred function, not ownership. It honors the woman's unique, life-generating capacity. The primary purpose of intimacy is framed as procreation within a sacred union. 2. The Context of Revelation (Asbāb al-Nuzūl) Focuses on the linguistic trigger from 2:222, showing the verse was an answer to a question about "from where." Compiles multiple, vivid narrations: the Jewish superstition, the `Umar incident, the Quraysh-Ansari cultural clash. Provides an overwhelming compilation of chains, establishing the "Jewish superstition" context as the dominant, multi-source narrative. Unanimous: The verse was liberating, not restrictive. It was revealed to:
✅ Refute superstition.
✅ Resolve marital disputes.
✅ Affirm marital flexibility over rigid custom.
It was a divine correction, not a sanction for base behavior. 3. The Meaning of "Annā Shi'tum" Linguistically proves "annā" means "from what avenue," confining the permission to the "tilth" (vagina). Rejects the anal intercourse opinion as illogical. Synthesizes opinions to mean "however and wherever you wish," but crucially adds the Prophetic phrase "in one sheath" (ṣammān wāḥid). Cites the authentic hadith specifying "from the front or from behind, in one sheath," and uses Ibn `Umar's explicit denial to crush the minority view. Unanimous: The permission is for varied positions and times within marriage. This permission is strictly confined to vaginal intercourse. The "one sheath" is the definitive, unambiguous boundary. 4. The Ruling on Anal Intercourse Uses logic: "What tilth is in the anus?" Dismisses the opinion as a weak, arbitrary claim. Brings decisive textual proof: the hadith of Khuzaymah ("Do not approach women in their anuses") and the curse from Abū Hurayrah. Deploys an overwhelming "mountain of evidence": multiple sound hadiths with severe condemnations ("Cursed is the one..."), and establishes the consensus of the four major schools of Islamic law on its prohibition. Unanimous & Definitive: Anal intercourse is explicitly, severely, and unanimously forbidden in Islam. Any weak, anomalous reports to the contrary are rejected by the overwhelming weight of the Prophetic Sunnah and scholarly consensus (ijmā'). 5. The Spiritual Charge ("Send Forward") Explains it as sending forward good deeds and remembering Allah (saying "Bismillāh"). Expands on the interpretations: dhikr, seeking righteous children, choosing a pious spouse, and general good deeds. Cites the specific prophetic supplication for intimacy, linking the act directly to divine protection and the pursuit of a child unharmed by Satan. Unanimous: The verse inextricably links physical intimacy to spiritual consciousness (Taqwā). It is not a mere biological function but an act infused with intention, remembrance of God, and a focus on eternal outcomes.
| Hermeneutical Principle | Al-Ṭabarī's Contribution | Al-Baghawī's Contribution | Ibn Kathīr's Contribution | Synthesized Conclusion |
|---|---|---|---|---|
| 1. The Core Meaning of "Ḥarth" (Tilth) | Defines it as the "place of cultivation" for children (muzdra'). Establishes the procreative purpose as central. | Echoes this, calling it a "plantation" (mazra'ah). | Cites Ibn `Abbās authoritatively: "The ḥarth is the place of the child." | Unanimous: The metaphor is one of sacred function, not ownership. It honors the woman's unique, life-generating capacity. The primary purpose of intimacy is framed as procreation within a sacred union. |
2. The Context of Revelation (Asbāb al-Nuzūl) | Focuses on the linguistic trigger from 2:222, showing the verse was an answer to a question about "from where." | Compiles multiple, vivid narrations: the Jewish superstition, the `Umar incident, the Quraysh-Ansari cultural clash. | Provides an overwhelming compilation of chains, establishing the "Jewish superstition" context as the dominant, multi-source narrative. | Unanimous: The verse was liberating, not restrictive. It was revealed to: ✅ Refute superstition. ✅ Resolve marital disputes. ✅ Affirm marital flexibility over rigid custom. It was a divine correction, not a sanction for base behavior. |
| 3. The Meaning of "Annā Shi'tum" | Linguistically proves "annā" means "from what avenue," confining the permission to the "tilth" (vagina). Rejects the anal intercourse opinion as illogical. | Synthesizes opinions to mean "however and wherever you wish," but crucially adds the Prophetic phrase "in one sheath" (ṣammān wāḥid). | Cites the authentic hadith specifying "from the front or from behind, in one sheath," and uses Ibn `Umar's explicit denial to crush the minority view. | Unanimous: The permission is for varied positions and times within marriage. This permission is strictly confined to vaginal intercourse. The "one sheath" is the definitive, unambiguous boundary. |
| 4. The Ruling on Anal Intercourse | Uses logic: "What tilth is in the anus?" Dismisses the opinion as a weak, arbitrary claim. | Brings decisive textual proof: the hadith of Khuzaymah ("Do not approach women in their anuses") and the curse from Abū Hurayrah. | Deploys an overwhelming "mountain of evidence": multiple sound hadiths with severe condemnations ("Cursed is the one..."), and establishes the consensus of the four major schools of Islamic law on its prohibition. | Unanimous & Definitive: Anal intercourse is explicitly, severely, and unanimously forbidden in Islam. Any weak, anomalous reports to the contrary are rejected by the overwhelming weight of the Prophetic Sunnah and scholarly consensus (ijmā'). |
| 5. The Spiritual Charge ("Send Forward") | Explains it as sending forward good deeds and remembering Allah (saying "Bismillāh"). | Expands on the interpretations: dhikr, seeking righteous children, choosing a pious spouse, and general good deeds. | Cites the specific prophetic supplication for intimacy, linking the act directly to divine protection and the pursuit of a child unharmed by Satan. | Unanimous: The verse inextricably links physical intimacy to spiritual consciousness (Taqwā). It is not a mere biological function but an act infused with intention, remembrance of God, and a focus on eternal outcomes. |
The Grand Synthesis: Reclaiming the Metaphor
When we combine these five pillars, the classical vision of Qur'an 2:223 comes into full focus, dismantling modern polemics and patriarchal distortions:
It is an Explanatory Verse, Not an Isolated Command. It cannot be read alone. It is the divine answer to the question posed by the end of 2:222, explaining that the "where" is a principle of purpose, not just location.
The "Tilth" Metaphor is Dignifying, Not Dehumanizing. By comparing a woman's procreative capacity to a fertile field, the Qur'an elevates marital intimacy to the status of a sacred, life-giving act. In an agrarian society, the "tilth" was a source of sustenance and future life—a thing of immense value to be nurtured, not exploited.
"As You Wish" is a Principle of Marital Flexibility, Not Domination. The permission grants couples freedom and variety within their intimate lives, fostering mutual pleasure and comfort. This was a revolutionary concept against the backdrop of restrictive cultural practices. However, this freedom is built on a foundation of mutual consent and is firmly bounded by ethical and biological reality.
The Prohibition is Absolute and Textually Undeniable. The classical scholars, led by the evidence compiled by Ibn Kathīr, left no room for doubt. The act of anal intercourse is a violation of the metaphor's purpose, the Prophet's explicit commands, and the universal consensus of the Muslim community. To use this verse to justify it is a gross betrayal of the Islamic tradition.
The Entire Discourse is Framed by Spirituality and Accountability. The verse begins with a sacred metaphor and ends with a command for God-consciousness, a reminder of the Final Meeting with God, and glad tidings for believers. This frames the entire discussion of intimacy within the Qur'an's overarching themes of ethical responsibility and eternal consequence.
Conclusion: The classical exegetical tradition, in one unified voice, reclaims Qur'an 2:223 as a verse of liberation, dignity, and spiritual intimacy. It liberates couples from superstition and cultural rigidity, it dignifies women by honoring their role in procreation, and it spiritualizes physical love by linking it directly to divine remembrance and eternal purpose. The "tilth" is not a field to be dominated, but a sacred trust to be cultivated with love, respect, and God-consciousness.Conclusion: From Weaponized Word to Liberating Wisdom
It is an Explanatory Verse, Not an Isolated Command. It cannot be read alone. It is the divine answer to the question posed by the end of 2:222, explaining that the "where" is a principle of purpose, not just location.
The "Tilth" Metaphor is Dignifying, Not Dehumanizing. By comparing a woman's procreative capacity to a fertile field, the Qur'an elevates marital intimacy to the status of a sacred, life-giving act. In an agrarian society, the "tilth" was a source of sustenance and future life—a thing of immense value to be nurtured, not exploited.
"As You Wish" is a Principle of Marital Flexibility, Not Domination. The permission grants couples freedom and variety within their intimate lives, fostering mutual pleasure and comfort. This was a revolutionary concept against the backdrop of restrictive cultural practices. However, this freedom is built on a foundation of mutual consent and is firmly bounded by ethical and biological reality.
The Prohibition is Absolute and Textually Undeniable. The classical scholars, led by the evidence compiled by Ibn Kathīr, left no room for doubt. The act of anal intercourse is a violation of the metaphor's purpose, the Prophet's explicit commands, and the universal consensus of the Muslim community. To use this verse to justify it is a gross betrayal of the Islamic tradition.
The Entire Discourse is Framed by Spirituality and Accountability. The verse begins with a sacred metaphor and ends with a command for God-consciousness, a reminder of the Final Meeting with God, and glad tidings for believers. This frames the entire discussion of intimacy within the Qur'an's overarching themes of ethical responsibility and eternal consequence.
If there is one verse in the Qur'an that has been weaponized to reduce marital intimacy to a crude, dehumanizing transaction, it is the agrarian metaphor of Chapter 2, Verse 223. For centuries, the phrase "Your women are a tilth for you; so approach your tilth as you wish" has been ripped from its linguistic, historical, and ethical context, wielded to justify a husband's unilateral license and sow anguish in the hearts of believers.
This blog post has dismantled the polemical fortress built around Qur'an 2:223. By returning to the primary sources—the Qur'an's own flow, the lived interpretation of the Prophet (Sunnah), and the monumental commentaries of Al-Ṭabarī, Al-Baghawī, and Ibn Kathīr—we have reclaimed its true spirit. The verse is not a divine sanction for animalistic behavior; it is a profound lesson in sacred intimacy.
We have demonstrated that this verse is the explanatory answer to a question about purity, a corrective to pre-Islamic superstition, and a liberating guide for marital harmony. The "tilth" is not a metaphor for passive soil but for the sacred, life-generating capacity of the woman, a role Islam dignifies and honors. The permission to "approach as you wish" is a principle of spousal flexibility and mutual comfort, strictly confined to the procreative orifice and sealed shut against any form of degradation by the unequivocal and severe prohibitions of the Prophet Muhammad (PBUH).
Above all, we have defended the holistic vision of the Qur'an. A verse that begins with a metaphor of cultivation ends with a command for God-consciousness ("And fear Allah"), a reminder of ultimate accountability ("and know that you will meet Him"), and a promise of divine grace ("and give good tidings to the believers"). This is the true, integrated message: intimacy is a sacred act, a means to cultivate love, progeny, and spiritual reward, always under the shade of divine mercy and justice.
This is the story of a verse of intimacy redefined, a prophetic mission of compassion upheld, and a classical scholarly wisdom that has long offered a path to dignity, for those willing to cultivate it.
THE END
If there is one verse in the Qur'an that has been weaponized to reduce marital intimacy to a crude, dehumanizing transaction, it is the agrarian metaphor of Chapter 2, Verse 223. For centuries, the phrase "Your women are a tilth for you; so approach your tilth as you wish" has been ripped from its linguistic, historical, and ethical context, wielded to justify a husband's unilateral license and sow anguish in the hearts of believers.
This blog post has dismantled the polemical fortress built around Qur'an 2:223. By returning to the primary sources—the Qur'an's own flow, the lived interpretation of the Prophet (Sunnah), and the monumental commentaries of Al-Ṭabarī, Al-Baghawī, and Ibn Kathīr—we have reclaimed its true spirit. The verse is not a divine sanction for animalistic behavior; it is a profound lesson in sacred intimacy.
We have demonstrated that this verse is the explanatory answer to a question about purity, a corrective to pre-Islamic superstition, and a liberating guide for marital harmony. The "tilth" is not a metaphor for passive soil but for the sacred, life-generating capacity of the woman, a role Islam dignifies and honors. The permission to "approach as you wish" is a principle of spousal flexibility and mutual comfort, strictly confined to the procreative orifice and sealed shut against any form of degradation by the unequivocal and severe prohibitions of the Prophet Muhammad (PBUH).
Above all, we have defended the holistic vision of the Qur'an. A verse that begins with a metaphor of cultivation ends with a command for God-consciousness ("And fear Allah"), a reminder of ultimate accountability ("and know that you will meet Him"), and a promise of divine grace ("and give good tidings to the believers"). This is the true, integrated message: intimacy is a sacred act, a means to cultivate love, progeny, and spiritual reward, always under the shade of divine mercy and justice.
This is the story of a verse of intimacy redefined, a prophetic mission of compassion upheld, and a classical scholarly wisdom that has long offered a path to dignity, for those willing to cultivate it.
Works Cited
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---. Tarikh al-Rusul wa'l-Muluk. Dar al-Turath, 1967.
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