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Surah 4. An-Nisaa'

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4:6
وَٱبْتَلُوا۟ ٱلْيَتَـٰمَىٰ حَتَّىٰٓ إِذَا بَلَغُوا۟ ٱلنِّكَاحَ فَإِنْ ءَانَسْتُم مِّنْهُمْ رُشْدًا فَٱدْفَعُوٓا۟ إِلَيْهِمْ أَمْوَٰلَهُمْ ۖ وَلَا تَأْكُلُوهَآ إِسْرَافًا وَبِدَارًا أَن يَكْبَرُوا۟ ۚ وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ ۖ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِٱلْمَعْرُوفِ ۚ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَٰلَهُمْ فَأَشْهِدُوا۟ عَلَيْهِمْ ۚ وَكَفَىٰ بِٱللَّهِ حَسِيبًا Wa i btaloo alyat a m a h att a i tha balaghoo a l nnik ah a fain a nastum minhum rushdan fa i dfaAAoo ilayhim amw a lahum wal a takulooh a isr a fan wabid a ran an yakbaroo waman k a na ghaniyyan falyastaAAfif waman k a na faqeeran falyakul bi a lmaAAroofi fai tha dafaAAtum ilayhim amw a lahum faashhidoo AAalayhim wakaf a bi A ll a hi h aseeb a n
And test the orphans [in your charge] until they reach a marriageable age; then, if you find them to be mature of mind, hand over to them their possessions; and do not consume them by wasteful spending, and in haste, ere they grow up. And let him who is rich abstain entirely [from his ward's property]; and let him who is poor partake thereof in a fair manner. And when you hand over to them their possessions, let there be witnesses on their behalf - although none can take count as God does.
  - Mohammad Asad
Observe the orphans through testing their abilities until they reach the age of marriage, then if you find them capable of sound judgment, hand over to them their property; and do not consume it wastefully in haste lest they grow up to demand it. If the guardian is well-off, he should not take compensation from the orphan's property, but if he is poor let him take a just and reasonable remuneration. When you hand over their property to them, call in some witnesses; even though Allah is sufficient in taking the accountability.
  - Muhammad Farooq-i-Azam Malik
Test 'the competence of' the orphans until they reach a marriageable age. Then if you feel they are capable of sound judgment, return their wealth to them. And do not consume it wastefully and hastily before they grow up 'to demand it'. If the guardian is well-off, they should not take compensation; but if the guardian is poor, let them take a reasonable provision. When you give orphans back their property, call in witnesses. And sufficient is Allah as a 'vigilant' Reckoner.
  - Mustafa Khattab
Prove orphans till they reach the marriageable age; then, if ye find them of sound judgment, deliver over unto them their fortune; and devour it not squandering and in haste lest they should grow up. Whoso (of the guardians) is rich, let him abstain generously (from taking of the property of orphans); and whoso is poor let him take thereof in reason (for his guardianship). And when ye deliver up their fortune unto orphans, have (the transaction) witnessed in their presence. Allah sufficeth as a Reckoner.
  - Marmaduke Pickthall
Make trial of orphans until they reach the age of marriage; if then ye find sound judgment in them release their property to them; but consume it not wastefully nor in haste against their growing up. If the guardian is well-off let him claim no remuneration but if he is poor let him have for himself what is just and reasonable. When ye release their property to them take witnesses in their presence: but all-sufficient is Allah in taking account. 512 513
  - Abdullah Yusuf Ali

The age of marriage is the age when they reach their majority.

It is good to take human witnesses when you faithfully discharge your trust; but remember that, however fully you satisfy your fellow-men when you give your account to them, there is a stricter account due from you to Allah. If you are righteous in Allah's eyes, you must follow these stricter standards.

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4:7
لِّلرِّجَالِ نَصِيبٌ مِّمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ وَلِلنِّسَآءِ نَصِيبٌ مِّمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ ۚ نَصِيبًا مَّفْرُوضًا Li l rrij a li na s eebun mimm a taraka alw a lid a ni wa a laqraboona wali l nnis a i na s eebun mimm a taraka alw a lid a ni wa a laqraboona mimm a qalla minhu aw kathura na s eeban mafroo da n
MEN SHALL have a share in what parents and kinsfolk leave behind, and women shall have a share in what parents and kinsfolk leave behind, whether it be little or much - a share ordained [by God].
  - Mohammad Asad
Men will have a share in what their parents and their near relatives leave; and women will have a share in what their parents and their near relatives leave: whether it be a little or much, they shall be legally entitled to their shares.
  - Muhammad Farooq-i-Azam Malik
For men there is a share in what their parents and close relatives leave, and for women there is a share in what their parents and close relatives leave- whether it is little or much. 'These are' obligatory shares.
  - Mustafa Khattab
Unto the men (of a family) belongeth a share of that which parents and near kindred leave, and unto the women a share of that which parents and near kindred leave, whether it be little or much a legal share.
  - Marmaduke Pickthall
From what is left by parents and those nearest related there is a share for men and a share for women whether the property be small or large a determinate share. 514
  - Abdullah Yusuf Ali

I have resisted the temptation to translate "next to kin," as this phrase has a technical meaning in Indian Law, referring to certain kinds of heirs, whereas here the people meant are those whose inheritance is to be divided. The shares are specified. Here the general principles are laid down that females inherit as well as males, and that relatives who have no legal shares, orphans, and indigent people are not to be treated harshly, if present at the division.

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4:8
وَإِذَا حَضَرَ ٱلْقِسْمَةَ أُو۟لُوا۟ ٱلْقُرْبَىٰ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينُ فَٱرْزُقُوهُم مِّنْهُ وَقُولُوا۟ لَهُمْ قَوْلًا مَّعْرُوفًا Wai tha h a d ara alqismata oloo alqurb a wa a lyat a m a wa a lmas a keenu fa o rzuqoohum minhu waqooloo lahum qawlan maAAroof a n
And when [other] near of kin and orphans and needy persons7 are present at the distribution [of inheritance], give them something thereof for their sustenance, and speak unto them in a kindly way.
  - Mohammad Asad

I.e., people who do not have any legal claim to the inheritance, but nevertheless deserve to be considered.

If the relatives, orphans or needy are present at the time of the division of an inheritance, give them something out of it, and speak to them kind words.
  - Muhammad Farooq-i-Azam Malik
If 'non-inheriting' relatives, orphans,1 or the needy are present at the time of distribution, offer them a 'small' provision from it and speak to them kindly.
  - Mustafa Khattab

 For example, in the case of orphaned children whose grandfather then dies, leaving behind other children, some scholars rule that an obligatory bequest should be made to them despite not having a share in inheritance.

And when kinsfolk and orphans and the needy are present at the division (of the heritage), bestow on them therefrom and speak kindly unto them.
  - Marmaduke Pickthall
But if at the time of division other relatives of orphans or poor are present feed them out of the (property) and speak to them words of kindness and justice.
  - Abdullah Yusuf Ali

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4:9
وَلْيَخْشَ ٱلَّذِينَ لَوْ تَرَكُوا۟ مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَـٰفًا خَافُوا۟ عَلَيْهِمْ فَلْيَتَّقُوا۟ ٱللَّهَ وَلْيَقُولُوا۟ قَوْلًا سَدِيدًا Walyakhsha alla th eena law tarakoo min khalfihim th urriyyatan d iAA a fan kh a foo AAalayhim falyattaqoo All a ha walyaqooloo qawlan sadeed a n
And let them stand in awe [of God], those [legal heirs] - who, if they [themselves] had to leave behind weak offspring, would feel fear on their account - and let them remain conscious of God, and let them speak [to the poor] in a just manner.
  - Mohammad Asad
Let those (disposing of an estate) have the same fear in their minds as they would have for their own if they were to leave a helpless family behind: they should, therefore, fear Allah and speak for justice.
  - Muhammad Farooq-i-Azam Malik
Let the guardians be as concerned 'for the orphans' as they would if they were to 'die and' leave 'their own' helpless children behind. So let them be mindful of Allah and speak equitably.
  - Mustafa Khattab
And let those fear (in their behavior toward orphans) who if they left behind them weak offspring would be afraid for them. So let them mind their duty to Allah, and speak justly.
  - Marmaduke Pickthall
Let those (disposing of an estate) have the same fear in their minds as they would have for their own if they had left a helpless family behind: let them fear Allah and speak words of appropriate (comfort). 515
  - Abdullah Yusuf Ali

It is a touching argument addressed to those who have to divide an estate. 'How anxious would you be if you had left a helpless family behind? If others do so, help and be kind'.

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4:10
إِنَّ ٱلَّذِينَ يَأْكُلُونَ أَمْوَٰلَ ٱلْيَتَـٰمَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِى بُطُونِهِمْ نَارًا ۖ وَسَيَصْلَوْنَ سَعِيرًا Inna alla th eena yakuloona amw a la alyat a m a th ulman innam a yakuloona fee bu t oonihim n a ran wasaya s lawna saAAeer a n
Behold, those who sinfully devour the possessions of orphans but fill their bellies with fire: for [in the life to come] they will have to endure a blazing flame!
  - Mohammad Asad
In fact, those who misappropriate the property of orphans unjustly, swallow but fire into their bellies; they will soon be cast into the blazing fire!
  - Muhammad Farooq-i-Azam Malik
Indeed, those who unjustly consume orphans' wealth 'in fact' consume nothing but fire into their bellies. And they will be burned in a blazing Hell!
  - Mustafa Khattab
Lo! Those who devour the wealth of orphans wrongfully, they do but swallow fire into their bellies, and they will be exposed to burning flame.
  - Marmaduke Pickthall
Those who unjustly eat up the property of orphans eat up a fire into their own bodies: they will soon be enduring a blazing fire!
  - Abdullah Yusuf Ali

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4:11
يُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَـٰدِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ۚ فَإِن كُنَّ نِسَآءً فَوْقَ ٱثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۖ وَإِن كَانَتْ وَٰحِدَةً فَلَهَا ٱلنِّصْفُ ۚ وَلِأَبَوَيْهِ لِكُلِّ وَٰحِدٍ مِّنْهُمَا ٱلسُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُۥ وَلَدٌ ۚ فَإِن لَّمْ يَكُن لَّهُۥ وَلَدٌ وَوَرِثَهُۥٓ أَبَوَاهُ فَلِأُمِّهِ ٱلثُّلُثُ ۚ فَإِن كَانَ لَهُۥٓ إِخْوَةٌ فَلِأُمِّهِ ٱلسُّدُسُ ۚ مِنۢ بَعْدِ وَصِيَّةٍ يُوصِى بِهَآ أَوْ دَيْنٍ ۗ ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا ۚ فَرِيضَةً مِّنَ ٱللَّهِ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا Yoo s eekumu All a hu fee awl a dikum li l thth akari mithlu h a thth i alonthayayni fain kunna nis a an fawqa ithnatayni falahunna thuluth a m a taraka wain k a nat w ah idatan falah a a l nni s fu waliabawayhi likulli w ah idin minhum a a l ssudusu mimm a taraka in k a na lahu waladun fain lam yakun lahu waladun wawarithahu abaw a hu faliommihi a l ththuluthu fain k a na lahu ikhwatun faliommihi a l ssudusu min baAAdi wa s iyyatin yoo s ee bih a aw daynin a b a okum waabn a okum l a tadroona ayyuhum aqrabu lakum nafAAan faree d atan mina All a hi inna All a ha k a na AAaleeman h akeem a n
CONCERNING [the inheritance of] your children, God enjoins [this] upon you:8 The male shall have the equal of two females' share; but if there are more than two females, they shall have two-thirds of what [their parents] leave behind; and if there is only one, she shall have one-half thereof. And as for the parents [of the deceased], each of them shall have one-sixth of what he leaves behind, in the event of his having [left] a child; but if he has left no child and his parents are his [only] heirs, then his mother shall have one-third; and if he has brothers and sisters, then his mother shall have one-sixth after [the deduction of] any bequest he may have made, or any debt [he may have incurred]. As for your parents and your children - you know not which of them is more deserving of benefit from you: [therefore this] ordinance from God. Verily, God is all-knowing, wise.
  - Mohammad Asad

In my notes on verses {11-12}, which spell out the legal shares of inheritance due to the next of kin, no attempt has been made to analyze all the legal implications of this ordinance. The laws of inheritance are the subject of a special, and very elaborate, branch of Islamic jurisprudence, and their full elucidation would go far beyond the scope of explanatory notes which aim at no more than making the text of the Qur'an accessible to the understanding of the non-specialized reader.

In regard to inheritance Allah commands you concerning your children: that the share of a boy shall be twice that of a girl. In the case where there are more than two girls, their share will be two thirds of the estate; but if there is only one girl, her share will be one half of the estate. If the deceased left children behind, each of the parents shall get one sixth of the estate, but if the deceased left no children and the parents are the only heirs, the mother shall get one third of the estate, but if the deceased left brothers and sisters, then the mother will get one sixth of it. The distribution in all cases shall be after fulfilling the terms of the last will and the payment of debts. With regards to your parents and your children, you do not know who is more beneficial to you, therefore, Allah issued this ordinance. Surely Allah is the Knowledgeable, Wise.
  - Muhammad Farooq-i-Azam Malik
Allah commands you regarding your children: the share of the male will be twice that of the female.1 If you leave only two 'or more' females, their share is two-thirds of the estate. But if there is only one female, her share will be one-half. Each parent is entitled to one-sixth if you leave offspring.2 But if you are childless and your parents are the only heirs, then your mother will receive one-third.3 But if you leave siblings, then your mother will receive one-sixth4- after the fulfilment of bequests and debts.5 'Be fair to' your parents and children, as you do not 'fully' know who is more beneficial to you.6 'This is' an obligation from Allah. Surely Allah is All-Knowing, All-Wise.
  - Mustafa Khattab

 According to Islamic law of inheritance, a female—whether she is a mother, a wife, a sister, a daughter, etc.—gets one of three shares, depending on her closeness to the deceased: Less than a male’s share. If she is a daughter, she will get half of the share of her brother, since he—unlike his sister—has to provide for the family and pay a dowry at the time of his marriage. More than a male’s share. For example, if a man leaves $24 000 and six sons, two brothers, a wife, and a mother. The wife will get one-eighth ($3000), the mother one-sixth ($4000), each of the sons will receive about $2 833 and the two brothers will not get anything. An equal share. This is in the case of siblings from the mother’s side (mentioned in verse 12 of this sûrah).

 "Offspring” here means any number of children—male or female.

 And the father will take the rest of the estate.

 Although the existence of siblings reduces the mother’s share from one-third to one-sixth, siblings themselves do not receive a share of inheritance and the rest of the estate goes to the father.

 Debts as well as any other financial obligations (such as funeral expenses, unfulfilled vows, or unpaid dowry) have to be repaid before the fulfilment of bequests, then the estate can be distributed among the heirs. A person can bequest up to one-third of their estate for charities as well as individuals who are not entitled to a share in inheritance.

 You do not know who will benefit you by looking after you during your life or doing good deeds on your behalf after your death.

Allah chargeth you concerning (the provision for) your children: to the male the equivalent of the portion of two females, and if there be women more than two, then theirs is two-thirds of the inheritance, and if there be one (only) then the half. And to his parents a sixth of the inheritance, if he have a son; and if he have no son and his parents are his heirs, then to his mother appertaineth the third; and if he have brethren, then to his mother appertaineth the sixth, after any legacy he may have bequeathed, or debt (hath been paid). Your parents or your children: Ye know not which of them is nearer unto you in usefulness. It is an injunction from Allah. Lo! Allah is Knower, Wise.
  - Marmaduke Pickthall
Allah (thus) directs you as regards your children's (inheritance): to the male a portion equal to that of two females: if only daughters two or more their share is two-thirds of the inheritance; if only one her share is a half. For parents a sixth share of the inheritance to each if the deceased left children; if no children and the parents are the (only) heirs the mother has a third; if the deceased left brothers (or sisters) the mother has a sixth. (The distribution in all cases is) after the payment of legacies and debts. Ye know not whether your parents or your children are nearest to you in benefit. These are settled portions ordained by Allah and Allah is All-Knowing All-Wise. 516 517 518
  - Abdullah Yusuf Ali

The principles of inheritance law are laid down in broad outline in the Qur-an; the precise details have been worked out on the basis of the Prophet's practice and that of his Companions, and by interpretation and analogy. Muslim jurists have collected a vast amount of learning on this subject, and this body of law is enough by itself to form the subject of life-long study. Here we shall deal only with the broad principles to be gathered from the Text, as interpreted by the Jurists. (1) The power of testamentary disposition extends over only one-third of the Property; the remaining two-thirds are distributed among heirs as laid down. (2) All distribution takes place after the legacies and debts (including funeral expenses) have first been paid. (3) Legacies cannot be left to any of the heirs included in the scheme of distribution; or it will amount to upsetting the shares and undue preference of one heir to another. (4) Generally, but not always, the male takes a share double that of a female in his own category.

At first sight, the Arabic words seem to mean: "if more than two daughters." But the alternative in the next clause is: "if only one daughter." Logically, therefore, the first clause must mean: "if daughters, two or more." This is the general interpretation, and is confirmed by the supplementary provision in iv. 176 at the end of the Sura, which should be read along with this.

This verse deals with the portions allotted to (a) children, and (b) parents. The next verse deals with the portions allotted to (c) husband or wife of the deceased, and (d) collaterals. The children's shares are fixed, but their amount will depend upon what goes to the parents. If both parents are living, and there are also children, both father and mother take a sixth each: if only one parent is living, he or she takes his or her sixth; and the rest goes to the children. If the parents are living, and there is no child or other heir, the mother gets a third (and the father the remaining two-thirds); if there are no children, but there are brothers or sisters (this is interpreted strictly in the plural), the mother has a sixth, and the father apparently the residue, as the father excludes collaterals. This is far from being an exhaustive statement, but it establishes the proposition that children and parents have always some share if they survive, but their shares are affected by the existence and number of the heirs in these categories.

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4:12
وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَٰجُكُمْ إِن لَّمْ يَكُن لَّهُنَّ وَلَدٌ ۚ فَإِن كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ ٱلرُّبُعُ مِمَّا تَرَكْنَ ۚ مِنۢ بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَآ أَوْ دَيْنٍ ۚ وَلَهُنَّ ٱلرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَدٌ ۚ فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ ٱلثُّمُنُ مِمَّا تَرَكْتُم ۚ مِّنۢ بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَآ أَوْ دَيْنٍ ۗ وَإِن كَانَ رَجُلٌ يُورَثُ كَلَـٰلَةً أَوِ ٱمْرَأَةٌ وَلَهُۥٓ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَٰحِدٍ مِّنْهُمَا ٱلسُّدُسُ ۚ فَإِن كَانُوٓا۟ أَكْثَرَ مِن ذَٰلِكَ فَهُمْ شُرَكَآءُ فِى ٱلثُّلُثِ ۚ مِنۢ بَعْدِ وَصِيَّةٍ يُوصَىٰ بِهَآ أَوْ دَيْنٍ غَيْرَ مُضَآرٍّ ۚ وَصِيَّةً مِّنَ ٱللَّهِ ۗ وَٱللَّهُ عَلِيمٌ حَلِيمٌ Walakum ni s fu m a taraka azw a jukum in lam yakun lahunna waladun fain k a na lahunna waladun falakumu a l rrubuAAu mimm a tarakna min baAAdi wa s iyyatin yoo s eena bih a aw daynin walahunna a l rrubuAAu mimm a taraktum in lam yakun lakum waladun fain k a na lakum waladun falahunna a l ththumunu mimm a taraktum min baAAdi wa s iyyatin too s oona bih a aw daynin wain k a na rajulun yoorathu kal a latan awi imraatun walahu akhun aw okhtun falikulli w ah idin minhum a a l ssudusu fain k a noo akthara min tha lika fahum shurak a o fee a l ththuluthi min baAAdi wa s iyyatin yoo sa bih a aw daynin ghayra mu da rrin wa s iyyatan mina All a hi wa A ll a hu AAaleemun h aleem un
And you shall inherit one-half of what your wives leave behind, provided they have left no child; but if they have left a child, then you shall have one-quarter of what they leave behind, after [the deduction of] any bequest they may have made, or any debt [they may have incurred]. And your widows9 shall have one-quarter of what you leave behind, provided you have left no child; but if you have left a child, then they shall have one-eighth of what you leave behind, after [the deduction of] any bequest you may have made, or any debt [you may have incurred]. And if a man or a woman has no heir in the direct line, but has a brother or a sister, then each of these two shall inherit one-sixth; but if there are more than two,10 then they shall share in one-third [of the inheritance], after [the deduction of] any bequest that may have been made, or any debt [that may have been incurred], neither of which having been intended to harm [the heirs].11 [This is] an injunction from God: and God is all-knowing, forbearing.
  - Mohammad Asad

Lit., "they".

Lit., "more than that". According to most of the classical commentators, this passage refers to half-brothers and half-sisters. The inheritance of full brothers and sisters is dealt with at the end of this surah (verse {176}).

This refers to bequests and fictitious debts meant to deprive the heirs of their legal shares. According to several authentic Traditions, the Prophet forbade, in cases where there are legal heirs, the making of bequests to other persons in excess of one-third of one's estate (Bukhari and Muslim). If, however, there are no near of kin legally entitled to a share of the inheritance, the testator is free to bequeath his fortune in any way he desires.

You shall inherit one half of your wives' estate if they leave no child, but if they leave behind a child then you will get one fourth of their estate, after fulfilling the terms of their last will and the payment of debts. Your wives shall inherit one fourth if you leave no child behind you; but if you leave a child, then they shall get one-eighth of your estate; after fulfilling the terms of your last will and the payment of debts. If a man or a woman leaves neither ascendant nor descendants but has left a brother or a sister, they shall each inherit one sixth, but if they are more than two, they shall share one third of the estate; after fulfilling the terms of the last will and the payment of debts; without prejudice to the rights of the heirs. Thus is the commandment of Allah. Allah is Knowledgeable, Forbearing.
  - Muhammad Farooq-i-Azam Malik
You will inherit half of what your wives leave if they are childless. But if they have children, then 'your share is' one-fourth of the estate- after the fulfilment of bequests and debts. And your wives will inherit one-fourth of what you leave if you are childless. But if you have children, then your wives will receive one-eighth of your estate- after the fulfilment of bequests and debts. And if a man or a woman leaves neither parents nor children but only a brother or a sister 'from their mother's side', they will each inherit one-sixth, but if they are more than one, they 'all' will share one-third of the estate1- after the fulfilment of bequests and debts without harm 'to the heirs'.2 'This is' a commandment from Allah. And Allah is All-Knowing, Most Forbearing.
  - Mustafa Khattab

 If there are two or more brothers and sisters from the mother’s side, they share one-third equally—the female will receive the same share of the male.

 Harming the heirs includes giving away more than one-third of the estate as a bequest.

And unto you belongeth a half of that which your wives leave, if they have no child; but if they have a child then unto you the fourth of that which they leave, after any legacy they may have bequeathed, or debt (they may have contracted, hath been paid). And unto them belongeth the fourth of that which ye leave if ye have no child, but if ye have a child then the eighth of that which ye leave, after any legacy ye may have bequeathed, or debt ( ye may have contracted, hath been paid). And if a man or a woman have a distant heir (having left neither parent nor child), and he (or she) have a brother or a sister (only on the mother's side) then to each of them twain (the brother and the sister) the sixth, and if they be more than two, then they shall be sharers in the third, after any legacy that may have been bequeathed or debt (contracted) not injuring (the heirs by willing away more than a third of the heritage) hath been paid. A commandment from Allah. Allah is Knower, Indulgent.
  - Marmaduke Pickthall
In what your wives leave your share is a half if they leave no child; but if they leave a child ye get a fourth; after payment of legacies and debts. In what ye leave their share is a fourth if ye leave no child; but if ye leave a child they get an eighth; after payment of legacies and debts. If the man or woman whose inheritance is in question has left neither ascendants nor descendants but has left a brother or a sister each one of the two gets a sixth; but if more than two they share in a third; after payment of legacies and debts; so that no loss is caused (to anyone). Thus is it ordained by Allah and Allah is All-Knowing Most Forbearing. 519 520 521 522
  - Abdullah Yusuf Ali

The husband takes a half of his deceased wife's property if she leaves no child, the rest going to residuaries; if she leaves a child, the husband gets only a fourth. Following the rule that the female share is generally half the male share, the widow gets a fourth of her deceased husband's property, if he leaves no children, and an eighth if he leaves children. If there are more widows than one, their collective share is a fourth or an eighth as the case may be; inter se they divide equally.

The word in Arabic is kalalat, which is so construed usually. But it was nowhere defined authoritatively in the lifetime of the Messenger. This was one of the three terms about which Hadhrat Umar wished that the Messenger had defined them in his lifetime, the other two being the share of grandfather, and riba (usury). On the accepted definition, we are concerned with the inheritance of a person who has left no descendant or ascendant (however distant), but only collaterals, with or without a widow or widower. If there is a widow or widower surviving, she or he takes the share as already defined, before the collaterals come in.

A "brother or sister" is here interpreted to mean a uterine brother or sister, i.e., a brother or sister by the same mother but not by the same father, as the case of full brothers and sisters or brothers and sisters by the same father but different mothers is understood to be dealt with later, in the last verse of this Sura. The uterine brother or sister, if only one survives, takes a sixth; if more than one survive, they take a third collectively, and divide among themselves; this on the supposition that there are no descendants or ascendants, however remote. There may, however, be a widow or widower surviving: she or he takes her or his share, as already specified. The shares of collaterals generally are calculated on a complicated system which cannot be described in a brief note. For these, and the rules about Residuaries ('Asaba) reference should be made to special legal treatises.

Debts (in which funeral expenses take first rank) and legacies are the first charge on the estate of a deceased person, before distribution takes place. But equity and fair dealing should be observed in all matters, so that no one's interests are prejudiced. Thus funeral expenses should be reasonable; debts must be genuine and not reckless debts; and the shares must be calculated with fairness. A) Cf. xliv. 57, n. 4733.

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4:13
تِلْكَ حُدُودُ ٱللَّهِ ۚ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ يُدْخِلْهُ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا ۚ وَذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ Tilka h udoodu All a hi waman yu t iAAi All a ha warasoolahu yudkhilhu jann a tin tajree min ta h tih a alanh a ru kh a lideena feeh a wa tha lika alfawzu alAAa th eem u
These are the bounds set by God. And whoever pays heed unto God and His Apostle, him will He bring into gardens through which running waters flow, therein to abide: and this is a triumph supreme.
  - Mohammad Asad
These are the limits set by Allah: those who obey Allah and His Rasool will be admitted to paradise, in which rivers flow, to live therein forever, and that is the Great Achievement.
  - Muhammad Farooq-i-Azam Malik
These 'entitlements' are the limits set by Allah. Whoever obeys Allah and His Messenger will be admitted into Gardens under which rivers flow, to stay there forever. That is the ultimate triumph!
  - Mustafa Khattab
These are the limits (imposed by) Allah. Whoso obeyeth Allah and His messenger, He will make him enter Gardens underneath which rivers flow, where such will dwell for ever. That will be the great success.
  - Marmaduke Pickthall
Those are limits set by Allah: those who obey Allah and His Apostle will be admitted to Gardens with rivers flowing beneath to abide therein (for ever) and that will be the Supreme achievement. 527
  - Abdullah Yusuf Ali

Among many nations, including Arabs in the Days of Ignorance, a step-son or brother took possession of a dead man's widow or widows along with his goods and chattels. This shameful custom is forbidden. See also iv. 22 below.

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4:14
وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ وَيَتَعَدَّ حُدُودَهُۥ يُدْخِلْهُ نَارًا خَـٰلِدًا فِيهَا وَلَهُۥ عَذَابٌ مُّهِينٌ Waman yaAA s i All a ha warasoolahu wayataAAadda h udoodahu yudkhilhu n a ran kh a lidan feeh a walahu AAa tha bun muheen un
And whoever rebels against God and His Apostle and transgresses His bounds, him will He commit unto fire, therein to abide: and shameful suffering awaits him.
  - Mohammad Asad
But the ones who disobey Allah and His Rasool and transgress His limits will be cast to Hellfire to live therein forever, and they shall have a humiliating punishment.
  - Muhammad Farooq-i-Azam Malik
But whoever disobeys Allah and His Messenger and exceeds their limits will be cast into Hell, to stay there forever. And they will suffer a humiliating punishment.
  - Mustafa Khattab
And whoso disobeyeth Allah and His messenger and transgresseth His limits, He will make him enter Fire, where such will dwell for ever; his will be a shameful doom.
  - Marmaduke Pickthall
But those who disobey Allah and His Apostle and transgress His limits will be admitted to a fire to abide therein: and they shall have a humiliating punishment.
  - Abdullah Yusuf Ali

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4:15
وَٱلَّـٰتِى يَأْتِينَ ٱلْفَـٰحِشَةَ مِن نِّسَآئِكُمْ فَٱسْتَشْهِدُوا۟ عَلَيْهِنَّ أَرْبَعَةً مِّنكُمْ ۖ فَإِن شَهِدُوا۟ فَأَمْسِكُوهُنَّ فِى ٱلْبُيُوتِ حَتَّىٰ يَتَوَفَّىٰهُنَّ ٱلْمَوْتُ أَوْ يَجْعَلَ ٱللَّهُ لَهُنَّ سَبِيلًا Wa a ll a tee yateena alf ah ishata min nis a ikum fa i stashhidoo AAalayhinna arbaAAatan minkum fain shahidoo faamsikoohunna fee albuyooti h att a yatawaff a hunna almawtu aw yajAAala All a hu lahunna sabeel a n
AND AS FOR those of your women who become guilty of immoral conduct, call upon four from among you who have witnessed their guilt; and if these bear witness thereto, confine the guilty women12 to their houses until death takes them away or God opens for them a way [through repentance].
  - Mohammad Asad

Lit., "them".

If any of your women are guilty of fornication, ask for four reliable witnesses from among yourselves against them; and if they testify and their guilt is proved, confine them to their houses until they die or Allah opens some other way out for them.
  - Muhammad Farooq-i-Azam Malik
'As for' those of your women who commit illegal intercourse- call four witnesses from among yourselves. If they testify, confine the offenders to their homes until they die or Allah ordains a 'different' way for them.
  - Mustafa Khattab
As for those of your women who are guilty of lewdness, call to witness four of you against them. And if they testify (to the truth of the allegation) then confine them to the houses until death take them or (until) Allah appoint for them a way (through new legislation).
  - Marmaduke Pickthall
If any of your women are guilty of lewdness take the evidence of four (reliable) witnesses from amongst you against them; and if they testify confine them to houses until death do claim them or Allah ordain for them some (other) way. 523 524 525
  - Abdullah Yusuf Ali

Most commentators understand this to refer to adultery or fornication; in that case they consider that the punishment was altered by the later verse, xxiv. 2.

To protect the honor of women, stricter evidence is required, i.e., the evidence of four instead of the usual two witnesses. It is the same for adultery (see xxiv. 4.).

Keep them in prison until some definite order is received. Those who take the crime to be adultery or fornication construe this definite order ("some other way") to mean some definite pronouncement by the Prophet under inspiration; this was the punishment of flogging under xxiv. 2, for fornication, and stoning to death under the Prophet's directives for adultery.

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4:16
وَٱلَّذَانِ يَأْتِيَـٰنِهَا مِنكُمْ فَـَٔاذُوهُمَا ۖ فَإِن تَابَا وَأَصْلَحَا فَأَعْرِضُوا۟ عَنْهُمَآ ۗ إِنَّ ٱللَّهَ كَانَ تَوَّابًا رَّحِيمًا Wa a lla tha ni yatiy a nih a minkum fa ath oohum a fain t a b a waa s la ha faaAAri d oo AAanhum a inna All a ha k a na taww a ban ra h eem a n
And punish [thus] both of the guilty parties;13 but if they both repent and mend their ways, leave them alone: for, behold, God is an acceptor of repentance, a dispenser of grace.14
  - Mohammad Asad

Lit., "and the two from among you who become guilty thereof, punish them both". According to most of the commentators, this refers to immoral conduct on the part of a man and a woman as well as to homosexual relations.

Some of the commentators attribute to the term fahishah (here rendered as "immoral conduct") the meaning of "adultery" or "fornication" and are, consequently, of the opinion that this verse has been "abrogated" by 24:2 , which lays down the punishment of one hundred stripes for each of the guilty parties. This unwarranted assumption must, however, be rejected. Quite apart from the impossibility of admitting that any passage of the Qur'an could have been "abrogated" by another of its passages (see surah {2}, note [87]), the expression fahishah does not, by itself, connote illicit sexual intercourse: it signifies anything that is grossly immodest, unseemly, lewd, indecent or abominable in word or in deed (cf. Lane VI, 2344f.), and is by no means restricted to sexual transgressions. Read in this context, and in conjunction with 24:2 , this expression obviously denotes here immoral conduct not necessarily amounting to what is termed zina (i.e., "adultery" or "fornication"), and therefore redeemable by sincere repentance (in contrast to a proven act of zina, which is punishable by flogging). - It is noteworthy that in all cases of alleged sexual transgressions or misbehaviour the Qur'an stipulates the direct evidence of four witnesses (instead of the two required in all other judicial cases) as a sine qua non of conviction. For the reasons underlying this injunction, as well as for its judicial implications, see note [7] on 24:4 .

And the two, whether married or unmarried, who are guilty of this offense, punish them both. If they repent and mend their ways, leave them alone. Surely Allah is the Acceptor of Repentance, Merciful.
  - Muhammad Farooq-i-Azam Malik
And the two among you who commit this sin- discipline them. If they repent and mend their ways, relieve them. Surely Allah is ever Accepting of Repentance, Most Merciful.
  - Mustafa Khattab
And as for the two of you who are guilty thereof, punish them both. And if they repent and improve, then let them be. Lo! Allah is Relenting, Merciful.
  - Marmaduke Pickthall
If two men among you are guilty of lewdness punish them both. If they repent and amend leave them alone; for Allah is Oft-returning Most Merciful.
  - Abdullah Yusuf Ali

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4:17
إِنَّمَا ٱلتَّوْبَةُ عَلَى ٱللَّهِ لِلَّذِينَ يَعْمَلُونَ ٱلسُّوٓءَ بِجَهَـٰلَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُو۟لَـٰٓئِكَ يَتُوبُ ٱللَّهُ عَلَيْهِمْ ۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا Innam a a l ttawbatu AAal a All a hi lilla th eena yaAAmaloona a l ssooa bijah a latin thumma yatooboona min qareebin faol a ika yatoobu All a hu AAalayhim wak a na All a hu AAaleeman h akeem a n
Verily, God s acceptance of repentance relates only to those who do evil out of ignorance and then repent before their time runs out:15 and it is they unto whom God will turn again in His mercy - for God is all-knowing, wise;
  - Mohammad Asad

The expression min qarib, which here implies nearness in time, could also be rendered as "soon", i.e., soon after having committed the evil deed; most of the classical commentators however, hold that in this context it denotes the time before the actual approach of death. This interpretation is borne out by the next verse.

Repentance with Allah (right to be forgiven by Allah) is only for those who do something evil in ignorance and repent as soon as they realize it; Allah will pardon them. Allah is the Knowledgeable, Wise.
  - Muhammad Farooq-i-Azam Malik
Allah only accepts the repentance of those who commit evil ignorantly 'or recklessly' then repent soon after1- Allah will pardon them. And Allah is All-Knowing, All-Wise.
  - Mustafa Khattab

 A person’s repentance will be accepted as long as they repent any time before their death. But one should not procrastinate because they do not know when they will die.

Forgiveness is only incumbent on Allah toward those who do evil in ignorance (and) then turn quickly (in repentance) to Allah. These are they toward whom Allah relenteth. Allah is ever Knower, Wise.
  - Marmaduke Pickthall
Allah accepts the repentance of those who do evil in ignorance and repent soon afterwards; to them will Allah turn in mercy; for Allah is full of knowledge and wisdom.
  - Abdullah Yusuf Ali

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4:18
وَلَيْسَتِ ٱلتَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ ٱلسَّيِّـَٔاتِ حَتَّىٰٓ إِذَا حَضَرَ أَحَدَهُمُ ٱلْمَوْتُ قَالَ إِنِّى تُبْتُ ٱلْـَٔـٰنَ وَلَا ٱلَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ ۚ أُو۟لَـٰٓئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا Walaysati a l ttawbatu lilla th eena yaAAmaloona a l ssayyi a ti h att a i tha h a d ara a h adahumu almawtu q a la innee tubtu al a na wal a alla th eena yamootoona wahum kuff a run ol a ika aAAtadn a lahum AAa tha ban aleem a n
whereas repentance shall not be accepted from those who do evil deeds until their dying hour and then say,16 "Behold, I now repent"; nor from those who die as deniers of the truth: it is these for whom We have readied grievous suffering.
  - Mohammad Asad

Lit., "until, when death approaches one of them, he says".

There is no repentance for those who persist in their evil deeds until death approaches anyone of them and he says: "surely now I repent." Similarly, there is no repentance for those who die while they were still unbelievers; for them We have prepared a painful punishment.
  - Muhammad Farooq-i-Azam Malik
However, repentance is not accepted from those who knowingly persist in sin until they start dying, and then cry, 'Now I repent!' nor those who die as disbelievers. For them We have prepared a painful punishment.
  - Mustafa Khattab
The forgiveness is not for those who do ill deeds until, when death attendeth upon one of them, he saith: Lo! I repent now; nor yet for those who die while they are disbelievers. For such We have prepared a painful doom.
  - Marmaduke Pickthall
Of no effect is the repentance of those who continue to do evil until death faces one of them and he says "Now have I repented indeed"; nor of those who die rejecting faith: for them have We prepared a punishment most grievous. 526
  - Abdullah Yusuf Ali

Note the fine touch. A sin may be fashionable, and people may sin together without compunction. When one of them is faced with Death, he repents, but that sort of repentance is no good.

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4:19
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا يَحِلُّ لَكُمْ أَن تَرِثُوا۟ ٱلنِّسَآءَ كَرْهًا ۖ وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا۟ بِبَعْضِ مَآ ءَاتَيْتُمُوهُنَّ إِلَّآ أَن يَأْتِينَ بِفَـٰحِشَةٍ مُّبَيِّنَةٍ ۚ وَعَاشِرُوهُنَّ بِٱلْمَعْرُوفِ ۚ فَإِن كَرِهْتُمُوهُنَّ فَعَسَىٰٓ أَن تَكْرَهُوا۟ شَيْـًٔا وَيَجْعَلَ ٱللَّهُ فِيهِ خَيْرًا كَثِيرًا Y a ayyuh a alla th eena a manoo l a ya h illu lakum an tarithoo a l nnis a a karhan wal a taAA d uloohunna lita th haboo bibaAA d i m a a taytumoohunna ill a an yateena bif ah ishatin mubayyinatin waAA a shiroohunna bi a lmaAAroofi fain karihtumoohunna faAAas a an takrahoo shayan wayajAAala All a hu feehi khayran katheer a n
O YOU who have attained to faith! It is not lawful for you to [try to] become heirs to your wives [by holding onto them] against their will;17 and neither shall you keep them under constraint with a view to taking away anything of what you may have given them, unless it be that they have become guilty, in an obvious manner, of immoral conduct.18 And consort with your wives19 in a goodly manner; for if you dislike them, it may well be that you dislike something which God might yet make a source of20 abundant good.
  - Mohammad Asad

According to one of the interpretations advanced by Zamakhshari, this refers to a man's forcibly keeping an unloved wife - and thus preventing her from marrying another man - in the hope of inheriting her property under the provisions specified in the first sentence of verse {12} above. Some authorities, however, are of the opinion that the meaning is: "It is not lawful for you to inherit women against their will"-thus expressing a prohibition of the pre-Islamic custom of inheriting the wives of deceased near relatives. But in view of the fact that Islam does not permit the "inheriting" of women under any circumstances (and not only "against their will"), the former interpretation is infinitely more plausible.

In the event that a wife's immoral conduct has been proved by the direct evidence of four witnesses, as stipulated in verse {15} above, the husband has the right, on divorcing her, to demand the return of the whole or of part of the dower which he gave her at the time when the marriage was contracted. If - as is permissible under Islamic Law - the dower has not been actually handed over to the bride at the time of marriage but has taken the form of a legal obligation on the part of the husband, he is absolved of this obligation in the case of proven immoral conduct on the part of his wife

Lit., "with them".

Lit., "and God might place in it".

O believers! It is not lawful for you consider women as a part of your inheritance and retain them against their will in order that you may force them to give up a part of the dowry you have given them, unless they are guilty of proven fornication. Treat them with kindness even if you dislike them; it is quite possible that you dislike something in which Allah has placed much good.
  - Muhammad Farooq-i-Azam Malik
O believers! It is not permissible for you to inherit women against their will1 or mistreat them to make them return some of the dowry 'as a ransom for divorce'- unless they are found guilty of adultery.2 Treat them fairly. If you happen to dislike them, you may hate something which Allah turns into a great blessing.
  - Mustafa Khattab

 For example, a man would prevent a female relative (such as his sister or mother) from getting married so he can secure her estate for himself.

 lit., blatant misconduct. If someone’s wife has been found guilty of adultery, he has the right to ask for his dowry back.

O ye who believe! It is not lawful for you forcibly to inherit the women (of your deceased kinsmen), nor (that) ye should put constraint upon them that ye may take away a part of that which ye have given them, unless they be guilty of flagrant lewdness. But consort with them in kindness, for if ye hate them it may happen that ye hate a thing wherein Allah hath placed much good.
  - Marmaduke Pickthall
O ye who believe! ye are forbidden to inherit women against their will. Nor should ye treat them with harshness that ye may take away part of the dower ye have given them except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing and Allah brings about through it a great deal of good. 527 528
  - Abdullah Yusuf Ali

Among many nations, including Arabs in the Days of Ignorance, a step-son or brother took possession of a dead man's widow or widows along with his goods and chattels. This shameful custom is forbidden. See also iv. 22 below.

Another trick, to detract from the freedom of married women was to treat them badly and force them to sue for a Khul'a divorce (see ii. 229, n. 258) or its equivalent in pre-lslamic custom, when the dower could be claimed back. This is also forbidden. Or the harshness may be exercised in another way: a divorced woman may be prevented by those who have control of her, from remarrying unless she remits her dower. All kinds of harshness are forbidden.

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4:20
وَإِنْ أَرَدتُّمُ ٱسْتِبْدَالَ زَوْجٍ مَّكَانَ زَوْجٍ وَءَاتَيْتُمْ إِحْدَىٰهُنَّ قِنطَارًا فَلَا تَأْخُذُوا۟ مِنْهُ شَيْـًٔا ۚ أَتَأْخُذُونَهُۥ بُهْتَـٰنًا وَإِثْمًا مُّبِينًا Wain aradtumu istibd a la zawjin mak a na zawjin wa a taytum i h d a hunna qin ta ran fal a takhu th oo minhu shayan atakhu th oonahu buht a nan waithman mubeen a n
But if you desire to give up a wife and to take another in her stead, do not take away anything of what you have given the first one, however much it may have been.21 Would you, perchance, take it away by slandering her and thus committing a manifest sin?22
  - Mohammad Asad

Lit., "if you desire the exchange of a wife in place of a wife and you have given one of them a treasure (qintar), do not take away anything thereof". The allusion to the "exchange" of one wife for another is a clear indication of the Qur'anic view that a monogamous marriage is the desirable norm.

I.e., by falsely accusing her of immoral conduct in the hope of regaining her dower (see note [18] above).

If you wish to marry another wife in place of the one you already have, do not take back anything of what you have given her even if it be a heap of gold. Would you take it back through slander and open sin (accusing her unjustly)?
  - Muhammad Farooq-i-Azam Malik
If you desire to replace a wife with another and you have given the former 'even' a stack of gold 'as a dowry', do not take any of it back. Would you 'still' take it unjustly and very sinfully?
  - Mustafa Khattab
And if ye wish to exchange one wife for another and ye have given unto one of them a sum of money (however great), take nothing from it. Would ye take it by the way of calumny and open wrong?
  - Marmaduke Pickthall
But if ye decide to take one wife in place of another even if ye had given the latter a whole treasure for dower take not the least bit of it back: would ye take it by slander and a manifest wrong? 529
  - Abdullah Yusuf Ali

Treasure: Qintar = a Talent of gold: see iii. 14, first note.

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4:21
وَكَيْفَ تَأْخُذُونَهُۥ وَقَدْ أَفْضَىٰ بَعْضُكُمْ إِلَىٰ بَعْضٍ وَأَخَذْنَ مِنكُم مِّيثَـٰقًا غَلِيظًا Wakayfa takhu th oonahu waqad af da baAA d ukum il a baAA d in waakha th na minkum meeth a qan ghalee th a n
And how could you take it away after you have given yourselves to one another, and she has23 received a most solemn pledge from you?
  - Mohammad Asad

Lit., "they have" - the reference being to all married women.

And how could you take it back when you have enjoyed conjugal happiness and she had taken from you a firm pledge of marriage?
  - Muhammad Farooq-i-Azam Malik
And how could you take it back after having enjoyed each other intimately and she has taken from you a firm commitment?1
  - Mustafa Khattab

 i.e., the promise to live with her in kindness or divorce her with dignity.

How can ye take it (back) after one of you hath gone in unto the other, and they have taken a strong pledge from you?
  - Marmaduke Pickthall
And how could ye take it when ye have gone in unto each other and they have taken from you a solemn covenant?
  - Abdullah Yusuf Ali

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4:22
وَلَا تَنكِحُوا۟ مَا نَكَحَ ءَابَآؤُكُم مِّنَ ٱلنِّسَآءِ إِلَّا مَا قَدْ سَلَفَ ۚ إِنَّهُۥ كَانَ فَـٰحِشَةً وَمَقْتًا وَسَآءَ سَبِيلًا Wal a tanki h oo m a naka h a a b a okum mina a l nnis a i ill a m a qad salafa innahu k a na f ah ishatan wamaqtan was a a sabeel a n
AND DO NOT marry women whom your fathers have previously married - although what is past is past:24 this, verily, is a shameful deed, and a hateful thing, and an evil way.
  - Mohammad Asad

Lit., "except what has come to pass earlier" - i.e., forgiven shall be he who did it before the promulgation of this Qur'anic ordinance or (in the case of a conversion in later times) before one's acceptance of Islam.

Do not marry those women whom your fathers had married, - except what happened prior to this commandment. - Surely it was shocking, disgusting, and an evil practice.
  - Muhammad Farooq-i-Azam Malik
Do not marry former wives of your fathers- except what was done previously. It was indeed a shameful, despicable, and evil practice.
  - Mustafa Khattab
And marry not those women whom your fathers married, except what hath already happened (of that nature) in the past. Lo! it was ever lewdness and abomination, and an evil way.
  - Marmaduke Pickthall
And marry not women whom your fathers married except what is past: it was shameful and odious an abominable custom indeed. 530
  - Abdullah Yusuf Ali

See above: iv. 19, n. 527.

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4:23
حُرِّمَتْ عَلَيْكُمْ أُمَّهَـٰتُكُمْ وَبَنَاتُكُمْ وَأَخَوَٰتُكُمْ وَعَمَّـٰتُكُمْ وَخَـٰلَـٰتُكُمْ وَبَنَاتُ ٱلْأَخِ وَبَنَاتُ ٱلْأُخْتِ وَأُمَّهَـٰتُكُمُ ٱلَّـٰتِىٓ أَرْضَعْنَكُمْ وَأَخَوَٰتُكُم مِّنَ ٱلرَّضَـٰعَةِ وَأُمَّهَـٰتُ نِسَآئِكُمْ وَرَبَـٰٓئِبُكُمُ ٱلَّـٰتِى فِى حُجُورِكُم مِّن نِّسَآئِكُمُ ٱلَّـٰتِى دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُوا۟ دَخَلْتُم بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ وَحَلَـٰٓئِلُ أَبْنَآئِكُمُ ٱلَّذِينَ مِنْ أَصْلَـٰبِكُمْ وَأَن تَجْمَعُوا۟ بَيْنَ ٱلْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ ۗ إِنَّ ٱللَّهَ كَانَ غَفُورًا رَّحِيمًا H urrimat AAalaykum ommah a tukum waban a tukum waakhaw a tukum waAAamm a tukum wakh a l a tukum waban a tu alakhi waban a tu alokhti waommah a tukumu all a tee ar d aAAnakum waakhaw a tukum mina a l rra da AAati waommah a tu nis a ikum warab a ibukumu all a tee fee h ujoorikum min nis a ikumu all a tee dakhaltum bihinna fain lam takoonoo dakhaltum bihinna fal a jun ah a AAalaykum wa h al a ilu abn a ikumu alla th eena min a s l a bikum waan tajmaAAoo bayna alokhtayni ill a m a qad salafa inna All a ha k a na ghafooran ra h eem a n
Forbidden to you are your mothers, and your daughters, and your sisters, and your aunts paternal and maternal, and a brother's daughters, and a sister's daughters; and your milk-mothers, and your milk-sisters; and the mothers of your wives; and your step-daughters - who are your foster-children - born of your wives with whom you have consummated your marriage; but if you have not consummated your marriage, you will incur no sin [by marrying their daughters]; and [forbidden to you are] the spouses of the sons who have sprung from your loins; and [you are forbidden] to have two sisters [as your wives] at one and the same time - but what is past is past:25 for, behold, God is indeed much-forgiving, a dispenser of grace.
  - Mohammad Asad

See preceding note.

Forbidden to you for marriage are: your mothers, your daughters, your sisters, your paternal aunts, your maternal aunts, daughters of your brothers, daughters of your sisters, your foster-mothers, your foster-sisters, the mothers of your wives, your stepdaughters under your guardianship from those wives with whom you have consummated your marriage, but there is no blame on you in marrying your stepdaughters if you have not consummated your marriage with their mothers, whom you have divorced, and the wives of your own real sons; and you are also forbidden to take in marriage two sisters at one and the same time except what happened prior to this commandment; surely Allah is Forgiving, Merciful.
  - Muhammad Farooq-i-Azam Malik
'Also' forbidden to you for marriage are your mothers, your daughters, your sisters, your paternal and maternal aunts, your brother's daughters, your sister's daughters, your foster-mothers, your foster-sisters, your mothers-in-law, your stepdaughters under your guardianship if you have consummated marriage with their mothers- but if you have not, then you can marry them- nor the wives of your own sons, nor two sisters together at the same time- except what was done previously. Surely Allah is All-Forgiving, Most Merciful.
  - Mustafa Khattab
Forbidden unto you are your mothers, and your daughters, and your sisters, and your father's sisters, and your mother's sisters, and your brother's daughters and your sister's daughters, and your foster mothers, and your foster sisters, and your mothers-in-law, and your stepdaughters who are under your protection (born) of your women unto whom ye have gone in but if ye have not gone in unto them, then it is no sin for you (to marry their daughters) and the wives of your sons who (spring) from your own loins. And (it is forbidden unto you) that ye should have two sisters together, except what hath already happened (of that nature) in the past. Lo! Allah is ever Forgiving, Merciful.
  - Marmaduke Pickthall
Prohibited to you (for marriage) are: your mother daughters sisters father's sisters mother's sisters; brother's daughters sister's daughters foster-mothers (who gave you suck) foster-sisters; your wives' mothers; your step-daughters under your guardianship born of your wives to whom ye have gone in no prohibition if ye have not gone in; (those who have been) wives of your sons proceeding from your loins; and two sisters in wedlock at one and the same time except for what is past; for Allah is Oft-Forgiving Most Merciful. 531 532 533 534 535 536
  - Abdullah Yusuf Ali

This Table of Prohibited Degrees agrees in the main with what is usually accepted among all nations, except in minor details. It begins in the last verse (with father's widows or divorcees). The scheme is drawn up on the assumption that the person who proposes to marry is a man: if it is a woman, the same scheme will apply, mutatis mutandis: it will read: "your fathers, sons, brothers," etc.; or you can always read it from the husband's view of relationship, as there must always be a husband in a marriage.

"Mother" includes grandmother (through the father or mother), great grandmother, etc.; "daughter" includes grand-daughter (through son or daughter), greatgrand daughter, etc.; "sister," includes full-sister and half-sister. "Father's sister" includes grandfather's sister, etc., and "mother's sister" includes grandmother's sister, etc.

"Fosterage" or milk-relationships play an important part in Muslim Law, and count like blood-relationships: it would therefore seem that not only foster-mothers and foster-sisters, but foster-mother's sister, etc., all come within the prohibited degrees.

It is generally held that "under your guardianship" is a description, not a condition.

"Sons" includes grandsons.

The bar against two sisters in marriage together applies to aunt and niece together, but not to deceased wife's sister.

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4:24
وَٱلْمُحْصَنَـٰتُ مِنَ ٱلنِّسَآءِ إِلَّا مَا مَلَكَتْ أَيْمَـٰنُكُمْ ۖ كِتَـٰبَ ٱللَّهِ عَلَيْكُمْ ۚ وَأُحِلَّ لَكُم مَّا وَرَآءَ ذَٰلِكُمْ أَن تَبْتَغُوا۟ بِأَمْوَٰلِكُم مُّحْصِنِينَ غَيْرَ مُسَـٰفِحِينَ ۚ فَمَا ٱسْتَمْتَعْتُم بِهِۦ مِنْهُنَّ فَـَٔاتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَٰضَيْتُم بِهِۦ مِنۢ بَعْدِ ٱلْفَرِيضَةِ ۚ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا Wa a lmu hs an a tu mina a l nnis a i ill a m a malakat aym a nukum kit a ba All a hi AAalaykum wao h illa lakum m a war a a tha likum an tabtaghoo biamw a likum mu hs ineena ghayra mus a fi h eena fam a istamtaAAtum bihi minhunna fa a toohunna ojoorahunna faree d atan wal a jun ah a AAalaykum feem a tar ad aytum bihi min baAAdi alfaree d ati inna All a ha k a na AAaleeman h akeem a n
And [forbidden to you are] all married women other than those whom you rightfully possess [through wedlock]:26 this is God's ordinance, binding upon you. But lawful to you are all [women] beyond these, for you to seek out, offering them of your possessions,27 taking them in honest wedlock, and not in fornication. And unto those with whom you desire to enjoy marriage, you shall give the dowers due to them; but you will incur no sin if, after [having agreed upon] this lawful due, you freely agree with one another upon anything [else]:28 behold, God is indeed all-knowing, wise.
  - Mohammad Asad

The term muhsanah signifies literally "a woman who is fortified [against unchastity]", and carries three senses: (1) "a married woman", (2) "a chaste woman", and (3) "a free woman". According to almost all the authorities, al-muhsanat denotes in the above context "married women". As for the expression ma malakat aymanukum ("those whom your right hands possess", i.e., "those whom you rightfully possess"), it is often taken to mean female slaves captured in a war in god's cause (see in this connection 8:67 , and the corresponding note). The commentators who choose this meaning hold that such slave-girls can be taken in marriage irrespective of whether they have husbands in the country of their origin or not. However, quite apart from the fundamental differences of opinion, even among the Companions of the Prophet, regarding the legality of such a marriage, some of the most outstanding commentators hold the view that ma malakat aymanukum denotes here "women whom you rightfully possess through wedlock"; thus Razi in his commentary on this verse, and Tabari in one of his alternative explanations (going back to 'Abd Allah ibn 'Abbas, Mujahid, and others). Razi, in particular, points out that the reference to "all married women" (al-muhsanat min an-nisa'), coming as it does after the enumeration of prohibited degrees of relationship, is meant to stress the prohibition of sexual relations with any woman other than one's lawful wife.

Lit., "with your possessions" - i.e., offering them, as the Law demands, an appropriate dower.

Cf. verse {4} of this surah, and the corresponding note.

Also forbidden for you are married women, except those who have fallen in your hands as prisoners of war. This is the order of Allah relating to marriage prohibitions. All women other than these are lawful provided you seek them in marriage with gifts from your property (dowry), desiring chastity and not lust. Give them their dowry as an obligation for the benefit you have received from your marriage relationship. However, there is no blame on you if you change the agreement of dowry with mutual consent. Allah is the Knowledgeable, Wise.
  - Muhammad Farooq-i-Azam Malik
Also 'forbidden are' married women- except 'female' captives in your possession.1 This is Allah's commandment to you. Lawful to you are all beyond these- as long as you seek them with your wealth in a legal marriage, not in fornication. Give those you have consummated marriage with their due dowries. It is permissible to be mutually gracious regarding the set dowry. Surely Allah is All-Knowing, All-Wise.
  - Mustafa Khattab

 A man was not allowed to have a relationship with a bondwoman who he had taken captive in war unless he made sure she was not pregnant. This was verified by her having at least one monthly cycle. See footnote for 4:3.

And all married women (are forbidden unto you save those (captives) whom your right hands possess. It is a decree of Allah for you. Lawful unto you are all beyond those mentioned, so that ye seek them with your wealth in honest wedlock, not debauchery. And those of whom ye seek content (by marrying them), give unto them their portions as a duty. And there is no sin for you in what ye do by mutual agreement after the duty (hath been done). Lo! Allah is ever Knower, Wise.
  - Marmaduke Pickthall
Also (prohibited are) women already married except those whom your right hands possess. Thus hath Allah ordained (prohibitions) against you: except for these all others are lawful provided ye seek (them in marriage) with gifts from your property desiring chastity not lust. Seeing that ye derive benefit from them give them their dowers (at least) as prescribed; but if after a dower is prescribed ye agree mutually (to vary it) there is no blame on you and Allah is All-Knowing All-Wise. 537 538 539
  - Abdullah Yusuf Ali

Whom your right hands possess: i.e., captives.

After defining the prohibited degrees, the verse proceeds to say that women other than those specified may be sought in marriage, but even so, not from motives of lust, but in order to promote chastity between the sexes. Marriage in the original Arabic is here described by a word which suggests a fortress (hisn): marriage is, therefore, the fortress of chastity.

As the woman in marriage surrenders her person, so the man also must surrender at least some of his property according to his means. And this gives rise to the law of Dower. A minimum dower is prescribed, but it is not necessary to stick to the minimum, and in the new relationship created, the parties are recommended to act towards each other with the greatest confidence and liberality.

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4:25
وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلًا أَن يَنكِحَ ٱلْمُحْصَنَـٰتِ ٱلْمُؤْمِنَـٰتِ فَمِن مَّا مَلَكَتْ أَيْمَـٰنُكُم مِّن فَتَيَـٰتِكُمُ ٱلْمُؤْمِنَـٰتِ ۚ وَٱللَّهُ أَعْلَمُ بِإِيمَـٰنِكُم ۚ بَعْضُكُم مِّنۢ بَعْضٍ ۚ فَٱنكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَءَاتُوهُنَّ أُجُورَهُنَّ بِٱلْمَعْرُوفِ مُحْصَنَـٰتٍ غَيْرَ مُسَـٰفِحَـٰتٍ وَلَا مُتَّخِذَٰتِ أَخْدَانٍ ۚ فَإِذَآ أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَـٰحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى ٱلْمُحْصَنَـٰتِ مِنَ ٱلْعَذَابِ ۚ ذَٰلِكَ لِمَنْ خَشِىَ ٱلْعَنَتَ مِنكُمْ ۚ وَأَن تَصْبِرُوا۟ خَيْرٌ لَّكُمْ ۗ وَٱللَّهُ غَفُورٌ رَّحِيمٌ Waman lam yasta t iAA minkum t awlan an yanki h a almu hs an a ti almumin a ti famin m a malakat aym a nukum min fatay a tikumu almumin a ti wa A ll a hu aAAlamu bieem a nikum baAA d ukum min baAA d in fa i nki h oohunna bii th ni ahlihinna wa a toohunna ojoorahunna bi a lmaAAroofi mu hs an a tin ghayra mas a fi ha tin wal a muttakhi tha ti akhd a nin fai tha o hs inna fain atayna bif ah ishatin faAAalayhinna ni s fu m a AAal a almu hs an a ti mina alAAa tha bi tha lika liman khashiya alAAanata minkum waan ta s biroo khayrun lakum wa A ll a hu ghafoorun ra h eem un
And as for those of you who, owing to circumstances, are not in a position29 to marry free believing women, [let them marry] believing maidens from among those whom you rightfully possess.30 And God knows all about your faith; each one of you is an issue of the other.31 Marry them, then, with their people's leave, and give them their dowers in an equitable manner - they being women who give themselves in honest wedlock, not in fornication, nor as secret love-companions.32 And when they are married, and thereafter become guilty of immoral conduct, they shall be liable to half the penalty to which free married women are liable.33 This [permission to marry slave-girls applies] to those of you who fear lest they stumble into evil.34 But it is for your own good to persevere in patience [and to abstain from such marriages]: and God is much-forgiving, a dispenser of grace.
  - Mohammad Asad

The phrase lam yastati' tawlan is often taken to mean "he is not in a position to afford", i.e., in the financial sense; but Muhammad 'Abduh very convincingly expresses the view that it applies to all manner of preventive circumstances, be they of a material, personal or social nature (Manar V, 19).

In this context, ma malakat aymanukum (lit., "those whom your right hands possess") denotes women who were captured in a holy war and have subsequently embraced Islam. In the above phrase, the pronoun "you" refers to the community as a whole.

I.e., since all human beings - whatever their outward "social status" - are members of one and the same human family, and are therefore equal to one another in the sight of God (cf. 3:195 ), it is only the strength or weakness of faith which makes one person superior or inferior to another.

Lit., "and not taking unto themselves secret love-companions". This passage lays down in an unequivocal manner that sexual relations with female slaves are permitted only on the basis of marriage, and that in this respect there is no difference between them and free women; consequently, concubinage is ruled out.

The weaker social status of a slave makes her, obviously, more accessible to temptation than a free married woman is presumed to be.

I.e., to those who for one reason or another are unable to marry free women and are, at the same time, not equal to the temptations arising from celibacy. As is made clear in the next sentence, the Qur'an discourages such marriages - obviously with a view to removing a major attraction from the institution of slavery as such, and thus promoting its abolition.

If any of you cannot afford to marry a free believing woman, let him marry one of his own slave girls who is a believer; Allah knows how good you are in your faith. You all belong to one and the same community. Marry them with the permission of their family and give them their fair dowry so that they may live a decent life in wedlock and not live as prostitutes or look for secret illicit relationships. Then if after marriage they commit adultery, they shall be given half the punishment prescribed for a free adulteress. The concession of such a marriage is for those of you who fear that they might commit a sin if they do not get married, but it is better for you to practice self-restraint. Allah is Forgiving, Merciful.
  - Muhammad Farooq-i-Azam Malik
But if any of you cannot afford to marry a free believing woman, then 'let him marry' a believing bondwoman possessed by one of you. Allah knows best 'the state of' your faith 'and theirs'. You are from one another.1 So marry them with the permission of their owners,2 giving them their dowry in fairness, if they are chaste, neither promiscuous nor having secret affairs. If they commit indecency after marriage, they receive half the punishment of free women.3 This is for those of you who fear falling into sin. But if you are patient, it is better for you. And Allah is All-Forgiving, Most Merciful.
  - Mustafa Khattab

 Do not be ashamed to marry a bondwoman since you are all part of the same human family and Allah knows you are doing so to avoid illegal relationships.

 A married slave-woman is forbidden from having a relationship with her master.

 i.e., fifty lashes.

And whoso is not able to afford to marry free, believing women, let them marry from the believing maids whom your right hands possess. Allah knoweth best (concerning) your faith. Ye (proceed) one from another; so wed them by permission of their folk, and give unto them their portions in kindness, they being honest, not debauched nor of loose conduct. And if when they are honorably married they commit lewdness they shall incur the half of the punishment (prescribed) for free women (in that case). This is for him among you who feareth to commit sin. But to have patience would be better for you. Allah is Forgiving, Merciful.
  - Marmaduke Pickthall
If any of you have not the means wherewith to wed free believing women they may wed believing girls from among those whom your right hands possess: and Allah hath full knowledge about your faith. Ye are one from another: wed them with the leave of their owners and give them their dowers according to what is reasonable: they should be chaste not lustful nor taking paramours: when they are taken in wedlock if they fall into shame their punishment is half that for free women. This (permission) is for those among you who fear sin; but it is better for you that ye practice self-restraint: and Allah is Oft-forgiving Most Merciful. 540
  - Abdullah Yusuf Ali

That is, captives taken in a Jihad: If you seek such a person in marriage, do it from no base motives. Safeguard your faith, and see that she too does believe. In that case, after all, she is of the human brotherhood, and her condition is accidental and redeemable. If the slave bore a child to her master, she would become free.

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