Surah Baqarah ayat 233 Tafsir Quran 2:233

﴿۞ وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ ۖ لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ ۚ وَعَلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ ۚ لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا ۚ لَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا وَلَا مَوْلُودٌ لَّهُ بِوَلَدِهِ ۚ وَعَلَى الْوَارِثِ مِثْلُ ذَٰلِكَ ۗ فَإِنْ أَرَادَا فِصَالًا عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا ۗ وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُوا أَوْلَادَكُمْ فَلَا جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّا آتَيْتُم بِالْمَعْرُوفِ ۗ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ﴾
[ البقرة: 233]

2:233 Mothers may breastfeed their children two complete years for whoever wishes to complete the nursing [period]. Upon the father is the mothers' provision and their clothing according to what is acceptable. No person is charged with more than his capacity. No mother should be harmed through her child, and no father through his child. And upon the [father's] heir is [a duty] like that [of the father]. And if they both desire weaning through mutual consent from both of them and consultation, there is no blame upon either of them. And if you wish to have your children nursed by a substitute, there is no blame upon you as long as you give payment according to what is acceptable. And fear Allah and know that Allah is Seeing of what you do.

Mothers shall suckle their children for two full years kāmilayn ‘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 two-year 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.

Mothers who have given birth shall suckle their babies for a period of two years if deemed necessary to complete the course of breast-feeding. It is incumbent on the child’s father, whether normally married or in the process of a divorce to provide both mother and infant with the means of subsistence and life’s necessities and provide them with clothing according to his means, in equity and honour. No soul is charged with spending except within the means. Nor should a mother or father suffer on account of their child. And in the case of the father’s death, the heir shall be charged with the same responsibility. If both parents wish to interrupt breast-feeding in the infant’s interest and decide to wean, they may do so. If it be deemed necessary to engage a wet nurse to breast-feed the child, you may do so on the condition that the mother or the wet nurse are not denied their due. revere Allah and realise that Allah is Bassirun, He sees all you do

The Suckling Period is only Two Years 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: لِمَنْ 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 ﷺ said:
«لَا يَحْرُمُ مِنَ الرَّضَاعِ إِلَّا مَا فَتَقَ الْأَمْعَاءَ فِي الثَّدْيِ وَكَانَ قَبْلَ الْفِطَام»
( 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 ﷺ 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 ابْنِي مَاتَ فِي الثَّدْيِ، إِنَّ لَهُ مُرْضِعًا فِي الْجَنَّـة»
( 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 ﷺ said:
«لَا يَحْرُمُ مِنَ الرَّضَاعِ إِلَّا مَا كَانَ فِي الْحَوْلَيْن»
( 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 بَعْدَ الْحَوْلَيْنِ فَليْسَ بِشَيْء»
( Whatever occurs after the two years is not considered. ) Suckling beyond the Two Years It is reported in the Sahih that `A'ishah 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, `A'ishah 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 الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ ( ...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: لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِ وَمَن قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنفِقْ مِمَّآ ءَاتَاهُ اللَّهُ لاَ يُكَلِّفُ اللَّهُ نَفْساً إِلاَّ مَآ ءَاتَاهَا سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْراً ( 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." No Darar ( Harm ) or Dirar ( Revenge ) Allah said: لاَ تُضَآرَّ وَلِدَةٌ 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: وَلاَ مَوْلُودٌ 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 الْوَارِثِ مِثْلُ ذلِكَ ( And on the (father's ) heir is incumbent the like of that ( which was incumbent on the father ).) meaning, by refraining from harming the relative ( of the father, i.e., his infant ), as Mujahid, Ash-Sha`bi and Ad-Dahhak stated.
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: فَإِنْ أَرَادَا فِصَالاً عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلاَ جُنَاحَ عَلَيْهِمَا ( 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 Surat At-Talaq ( chapter 65 in the Qur'an ): فَإِنْ أَرْضَعْنَ لَكُمْ فَـَاتُوهُنَّ أُجُورَهُنَّ وَأْتَمِرُواْ بَيْنَكُمْ بِمَعْرُوفٍ وَإِن تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَى ( 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: وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُواْ أَوْلَـدَكُمْ فَلاَ جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّآ ءَاتَيْتُم بِالْمَعْرُوفِ ( 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: وَاتَّقُواْ اللَّهَ ( And fear Allah ) meaning, in all of your affairs, وَاعْلَمُواْ أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ ( And know that Allah is All-Seer of what you do. ) meaning, none of your affairs or speech escapes His perfect Watch.

(2:233) The (divorced) mothers shall suckle their children for two whole years, if the fathers desire the suckling to be completed. *257 In that case the father of the child shall, in the fair known way, be responsible for their food and clothing. But none should be burdened with more than one can bear: neither the mother should be pressed unjustly (to accept unfair terms) just because she is the mother nor should the father be burdened just because he is the father. And the same responsibility for the maintenance of the mother devolves upon the father of the child and his heir. *258 There is no harm if they wean the child by mutual consent and consultation. Moreover, there is no harm if you choose to give your children a suckle by a wet nurse, provided that you pay her fairly.Fear Allah and know it well that whatever you do is in the sight of Allah.

Mothers may breastfeed their children two complete meaning

*257).
This injunction applies to the condition where the couple have separated either because of divorce, or klul' ( see n.
252 above ).
or ' faskh ( annulment ) or tafriq ( repudiation as a result of judicial decision ) and the woman is nursing a child.

*258).
That is, if the father dies, whoever replaces him as the guardian of the child will be responsible for fulfilling this claim.

 

The Suckling Period is only Two Years 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: لِمَنْ 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 ﷺ said: «لَا يَحْرُمُ مِنَ الرَّضَاعِ إِلَّا مَا فَتَقَ الْأَمْعَاءَ فِي الثَّدْيِ وَكَانَ قَبْلَ الْفِطَام» ( 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 ﷺ 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 ابْنِي مَاتَ فِي الثَّدْيِ، إِنَّ لَهُ مُرْضِعًا فِي الْجَنَّـة» ( 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 ﷺ said: «لَا يَحْرُمُ مِنَ الرَّضَاعِ إِلَّا مَا كَانَ فِي الْحَوْلَيْن» ( 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 بَعْدَ الْحَوْلَيْنِ فَليْسَ بِشَيْء» ( Whatever occurs after the two years is not considered. ) Suckling beyond the Two Years It is reported in the Sahih that `A'ishah 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, `A'ishah 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 الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ ( ...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: لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِ وَمَن قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنفِقْ مِمَّآ ءَاتَاهُ اللَّهُ لاَ يُكَلِّفُ اللَّهُ نَفْساً إِلاَّ مَآ ءَاتَاهَا سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْراً ( 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." No Darar ( Harm ) or Dirar ( Revenge ) Allah said: لاَ تُضَآرَّ وَلِدَةٌ 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: وَلاَ مَوْلُودٌ 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 الْوَارِثِ مِثْلُ ذلِكَ ( And on the (father's ) heir is incumbent the like of that ( which was incumbent on the father ).) meaning, by refraining from harming the relative ( of the father, i.e., his infant ), as Mujahid, Ash-Sha`bi and Ad-Dahhak stated.
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: فَإِنْ أَرَادَا فِصَالاً عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلاَ جُنَاحَ عَلَيْهِمَا ( 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 Surat At-Talaq ( chapter 65 in the Qur'an ): فَإِنْ أَرْضَعْنَ لَكُمْ فَـَاتُوهُنَّ أُجُورَهُنَّ وَأْتَمِرُواْ بَيْنَكُمْ بِمَعْرُوفٍ وَإِن تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَى ( 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: وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُواْ أَوْلَـدَكُمْ فَلاَ جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّآ ءَاتَيْتُم بِالْمَعْرُوفِ ( 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: وَاتَّقُواْ اللَّهَ ( And fear Allah ) meaning, in all of your affairs, وَاعْلَمُواْ أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ ( And know that Allah is All-Seer of what you do. ) meaning, none of your affairs or speech escapes His perfect Watch.

( Mothers ) who are divorced ( shall suckle their children for two whole years; (that is ) for those who wish to complete the suckling) of the child. ( The duty of feeding ) of suckling the child ( and clothing nursing mothers in a seemly manner ) without excess or stinginess ( is upon the father of the child. No soul should be charged ) for providing sustenance for suckling ( beyond its capacity ) except in proportion of what Allah has given it of wealth. ( A mother should not be made to suffer because of her child ) by taking her child from her after having accepted what was given to someone else for suckling her child, ( nor should he whom the child is born ) i.e. the father ( (be made to suffer ) because of his child) by handing him the child after the latter became familiar with his mother and would not take any other breast. ( And on the (father’s ) heir) the heir of the father and it is also said the heir of the child ( is incumbent the like of that (which was incumbent on the father )) in terms of providing sustenance and avoiding causing harm, in case this person is not the father. ( If they ) the mother and father ( desire to wean the child by mutual consent ) of the father and mother ( and (after ) consultation) between them, ( it is no sin for them ) i.e. the father and mother, if they do not suckle the child two full years; ( and if ye wish to give your children out to nurse ) by other than the mother and the latter wants to remarry, ( it is no sin for you ) for both the mother and father, ( provided that ye pay what is due from you ) provided that you spend what you have given ( in kindness ) in consent and without any disagreement. ( And observe your duty to Allah ) fear Allah regarding harming and disagreement, ( and know that Allah is Seer of what ye do ).

The mothers shall give suck to their children for two whole years, (that is) for those (parents) who desire to complete the term of suckling, but the father of the child shall bear the cost of the mother's food and clothing on a reasonable basis. No person shall have a burden laid on him greater than he can bear. No mother shall be treated unfairly on account of her child, nor father on account of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they both decide on weaning, by mutual consent, and after due consultation, there is no sin on them. 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 reasonable basis. And fear Allah and know that Allah is All-Seer of what you do.

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