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Surah 4. An-Nisaa'

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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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4:26
يُرِيدُ ٱللَّهُ لِيُبَيِّنَ لَكُمْ وَيَهْدِيَكُمْ سُنَنَ ٱلَّذِينَ مِن قَبْلِكُمْ وَيَتُوبَ عَلَيْكُمْ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ Yureedu All a hu liyubayyina lakum wayahdiyakum sunana alla th eena min qablikum wayatooba AAalaykum wa A ll a hu AAaleemun h akeem un
God wants to make [all this] clear unto you, and to guide you onto the [righteous] ways of life of those who preceded you,35 and to turn unto you in His mercy: for God is all-knowing, wise.
  - Mohammad Asad

An allusion to the genuine religious teachings of the past, which aimed at bringing about a harmony between man's physical nature and the demands of his spirit - a harmony which is destroyed whenever asceticism is postulated as the only possible alternative to licentiousness (see also surah {2}, note [118]). This allusion arises from the discussion of sexual morality in the preceding passages devoted to marital relations.

Allah desires to clarify, and guides you to the ways which were followed by the righteous people before you, and turns to you in mercy. Allah is the Knowledgeable, Wise.
  - Muhammad Farooq-i-Azam Malik
It is Allah's Will to make things clear to you, guide you to the 'noble' ways of those before you, and turn to you in mercy. For Allah is All-Knowing, All-Wise.
  - Mustafa Khattab
Allah would explain to you and guide you by the examples of those who were before you, and would turn to you in mercy. Allah is Knower, Wise.
  - Marmaduke Pickthall
Allah doth wish to make clear to you and to show you the ordinances of those before you; and (He doth wish to) turn to you (in Mercy): and Allah is All-Knowing All-Wise.
  - Abdullah Yusuf Ali

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4:27
وَٱللَّهُ يُرِيدُ أَن يَتُوبَ عَلَيْكُمْ وَيُرِيدُ ٱلَّذِينَ يَتَّبِعُونَ ٱلشَّهَوَٰتِ أَن تَمِيلُوا۟ مَيْلًا عَظِيمًا Wa A ll a hu yureedu an yatooba AAalaykum wayureedu alla th eena yattabiAAoona a l shshahaw a ti an tameeloo maylan AAa th eem an
And God wants to turn unto you in His mercy, whereas those who follow [only] their own lusts want you to drift far away from the right path.36
  - Mohammad Asad

Lit., "want you to deviate with a tremendous deviation".

Allah wishes to forgive you but those who follow their lusts wish to see you deviate far away from the Right Way.
  - Muhammad Farooq-i-Azam Malik
And it is Allah's Will to turn to you in grace, but those who follow their desires wish to see you deviate entirely 'from Allah's Way'.
  - Mustafa Khattab
And Allah would turn to you in mercy; but those who follow vain desires would have you go tremendously astray.
  - Marmaduke Pickthall
Allah doth wish to turn to you but the wish of those who follow their lusts is that ye should turn away (from Him) far far away.
  - Abdullah Yusuf Ali

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4:28
يُرِيدُ ٱللَّهُ أَن يُخَفِّفَ عَنكُمْ ۚ وَخُلِقَ ٱلْإِنسَـٰنُ ضَعِيفًا Yureedu All a hu an yukhaffifa AAankum wakhuliqa alins a nu d aAAeef a n
God wants to lighten your burdens:37 for man has been created weak.
  - Mohammad Asad

I.e., to remove, by means of His guidance, all possibility of conflict between man's spirit and his bodily urges, and to show him a way of life in which these two elements of human nature can be harmonized and brought to full fruition.

Allah wishes to lighten your burdens because humans have been created weak by nature.
  - Muhammad Farooq-i-Azam Malik
And it is Allah's Will to lighten your burdens, for humankind was created weak.
  - Mustafa Khattab
Allah would make the burden light for you, for man was created weak.
  - Marmaduke Pickthall
Allah doth wish to lighten your (difficulties): for man was created weak (in flesh).
  - Abdullah Yusuf Ali

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4:29
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَـٰطِلِ إِلَّآ أَن تَكُونَ تِجَـٰرَةً عَن تَرَاضٍ مِّنكُمْ ۚ وَلَا تَقْتُلُوٓا۟ أَنفُسَكُمْ ۚ إِنَّ ٱللَّهَ كَانَ بِكُمْ رَحِيمًا Y a ayyuh a alla th eena a manoo l a takuloo amw a lakum baynakum bi a lb at ili ill a an takoona tij a ratan AAan tar ad in minkum wal a taqtuloo anfusakum inna All a ha k a na bikum ra h eem a n
0 YOU who have attained to faith! Do not devour one another's possessions wrongfully - not even by way of trade based on mutual agreement38 - and do not destroy one another: for, behold, God is indeed a dispenser of grace unto you!
  - Mohammad Asad

If the particle illa preceding the above clause is given its usual meaning of "except" or "unless it be", the phrase ought to be rendered thus: "unless it be [an act of] trade based on mutual agreement". This formulation, however, has baffled many a commentator: for, if taken literally, it would imply that wrongful profits from trading based on mutual agreement are excepted from the general prohibition, "Devour not one another's possessions wrongfully" - a supposition impossible to maintain in view of the ethics postulated by the Qur'an. To obviate this difficulty, most of the commentators express the opinion that the particle illa has in this context the meaning of "but", and that the clause ought to be understood as follows: "but it is lawful for you to profit from one another's possessions by way of legitimate trade based on mutual agreement". However, quite apart from the fact that this interpretation is highly laboured and artificial, it does not explain why "legitimate trade" should have been singled out here as a sole means of lawfully deriving economic benefits from one another - for, as Razi rightly points out in his commentary on this verse, "it is no less lawful to benefit economically through a gift, a bequest, a legal inheritance, alms, a dower, or an indemnity for injuries received: for there are, aside from trade, many ways of acquiring possessions [lawfully]". Why, then, should trade alone have been stressed? - and, moreover, stressed in a context not particularly devoted to matters of trade? A really satisfactory answer to this puzzle can, in my opinion, be obtained only through a linguistic consideration of the particle illa. Apart from its usual connotation of "except" or "unless it be", it has sometimes - as has been pointed out in both Qamus and Mughni - the meaning of the simple conjunction "and" (wa); similarly, if it is preceded by a negative clause, it can be synonymous with "nor" or "and neither" (wa-la): as, for instance, in {27:10-11}, "no fear need the message-bearers have in My Presence, and neither (illa) need he who...", etc. Now if we apply this particular use of illa to the passage under consideration, we arrive at the reading, "nor [shall you do it] by means of trade based on mutual agreement", or simply, "not even by way of trade based on mutual agreement" - whereupon the meaning immediately becomes obvious: the believers are prohibited from devouring another person's possessions wrongfully even if that other person - being the weaker party - agrees to such a deprivation or exploitation under the stress of circumstances. The reading adopted by me logically connects, moreover, with verse {32}, which admonishes the believers not to covet one another's possessions.

O believers! Do not consume one another's wealth through unlawful means; instead, do business with mutual consent; do not kill yourselves by adopting unlawful means. Indeed Allah is Merciful to you.
  - Muhammad Farooq-i-Azam Malik
O believers! Do not devour one another's wealth illegally, but rather trade by mutual consent. And do not kill 'each other or' yourselves. Surely Allah is ever Merciful to you.
  - Mustafa Khattab
O ye who believe! Squander not your wealth among yourselves in vanity, except it be a trade by mutual consent, and kill not one another. Lo! Allah is ever Merciful unto you.
  - Marmaduke Pickthall
O ye who believe! eat not up your property among yourselves in vanities: but let there be amongst you traffic and trade by mutual good-will: nor kill (or destroy) yourselves: for verily Allah hath been to you Most Merciful. 541
  - Abdullah Yusuf Ali

Let me paraphrase this verse, for there is profound meaning in it. (1) All your property you hold in trust, whether it is in your name, or belongs to the community, or to people over whom you have control. To waste is wrong. (2) In ii. 188 the same phrase occurred, to caution us against greed. Here it occurs, to encourage us to increase property by economic use (traffic and trade), recalling Christ's parable of the Talents (Matt. xxv. 14-30), where the servants who had increased their master's wealth were promoted and the servant who had hoarded was cast into darkness. (3) We are warned that our waste may mean our own destruction ("nor kill or destroy yourselves.") But there is a more general meaning also: we must be careful of our own and other people's lives. We must commit no violence. This is the opposite of "trade and traffic by mutual good-will." (4) Our violence to our own brethren is particularly preposterous, seeing that Allah has loved and showered His mercies on us and all His creatures.

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4:30
وَمَن يَفْعَلْ ذَٰلِكَ عُدْوَٰنًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا ۚ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرًا Waman yafAAal tha lika AAudw a nan wa th ulman fasawfa nu s leehi n a ran wak a na tha lika AAal a All a hi yaseer a n
And as for him who does this with malicious intent and a will to do wrong39 - him shall We, in time, cause to endure [suffering through] fire: for this is indeed easy for God.
  - Mohammad Asad

Lit., "by way of [deliberate] transgression and wrongdoing" ('udwanan wa-zulman).

Anyone who commits such acts of aggression and injustice will soon be thrown into hellfire, and this is very easy for Allah to do.
  - Muhammad Farooq-i-Azam Malik
And whoever does this sinfully and unjustly, We will burn them in the Fire. That is easy for Allah.
  - Mustafa Khattab
Whoso doeth that through aggression and injustice, We shall cast him into Fire, and that is ever easy for Allah.
  - Marmaduke Pickthall
If any do that in rancor and injustice soon shall We cast them into the fire: and easy it is for Allah.
  - Abdullah Yusuf Ali

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