In the Name of Allah, the Gracious, the Merciful


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Study the Qur'aan in Qur'aanic light to understand Islam in its pristine simplicity, clarity, beauty and purity

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Qur'aanic Studies - Volume VIII




by
Mohammad Shafi


PREFACE

Below the Arabic text of every verse of the Qur'aan, is its transliteration, followed by translation and Chapter Notes, if any, essentially based on the Qur'aan itself. Please remember that the Arabic text is divine and, therefore, sacrosanct, but the transliteration, translation and the Notes are human and, therefore, subject to correction. Please also remember that the human-made Notes cannot, and do not, explain the divine verses. They seek to explain the human translation only and/or to relate the verse to present circumstances or to divine explanations given in other verses of the Qur'aan.

I have adopted the transliteration method employed by the Muslim Students' Association (MSA) of the University of Southern California. And, in this regard, I may usefully quote from their site:

"MSA-USC would like to thank muslimnet.net for making their transliteration of the Qur'an publicly available.

'We would like to emphasize that this [transliteration] text is not a substitute for the original Arabic Qur'an. It is only an attempt to help those who are trying to learn to read the Arabic text, since it is as close to the written text as possible.

It is important to practice pronouncing the letters as directed in the transliteration table, especially the underlined letters, before starting to read. It will be helpful if an Arabic speaker can help you.

This work is free for use to everyone as long as no changes that might distort it are done to it. We request from those who benefit from it to pray for us. We pray to Almighty Allah to help you learn to read the Holy Qur'an, and to do every good thing.'"

I present this humble work in the earnest hope that it will prompt my Readers to try and understand the divine Message in its original Arabic text. They should remember that no translation however meticulously done can ever equal the original Arabic text in its divine grandeur and pristine clarity.

One may wonder why this yet another addition to the existing plethora of Translations and Commentaries! The answer to this question lies in the beauty of the fact that the divine Message of the Qur'aan remains valid for all times and ages since its revelation until the Last Day. The Message therefore needs to be studied from time to time in the changing perspectives of the changing times. It would be absolutely wrong to confine this universal Message for mankind to the circumstances and situations of a particular period in the past. Unfortunately, however, most of the commentators so far have based their understanding of the Qur'aan in the strict perspective of the circumstances and situations prevailing at the time of its revelation way back in 7th century A.D. The Muslim mindset generally has thus got stagnated and therefore unable to cope with the changing situations of the changing times. This humble attempt of mine is to help Muslims generally to come out, Allah willing, of that crippling stagnation.

This Volume of my Qur'aanic Studies is on Aal-e-Imran Verses 165 to 200 & An-Nisa Verses 1 to 23.

Mohammad Shafi
Mumbai, INDIA,
18th June, 2007


CONTENTS

Chapter 3. Aal-e-Imran

Verses 165 to 170

Verses 171 to 180

Verses 181 to 190

Verses 191 to 200

Chapter 4. An-Nisa

Verses 1 to 10

Verses 11 to 23




title

(Aal-e-Imran)
Chapter 3: Family of Imran

3.165

165. Awa lamma asabatkum museebatun qad asabtum mithlayha qultum anna hatha qul huwa min AAindi anfusikum inna Allaha AAala kulli shay-in qadeerun
165. When an affliction befell you - and you had certainly afflicted twice as much - did you say, "How come, we got this?"169 Say, "You got it because of you yourselves." Allah indeed has power over all things.

169. This is a continuation, from Verses immediately preceding (refer Volume VII of these Studies), of the description of a battle, in which the believers had suffered some setbacks. Allah reminds the believers that if they had suffered, their enemies had suffered twice as much in the battle, and that the suffering the believers had to sustain was because of their own acts of omission and commission (refer footnote 3.163).

3.166

166. Wama asabakum yawma iltaqa aljamAAani fabi-ithni Allahi waliyaAAlama almu/mineena
166. And so, what befell you, on the day when the two armies met, was with Allah's leave, and in order that He did distinguish the believers.170

170. Please see footnote 3.164 in this context.

3.167

167. WaliyaAAlama allatheena nafaqoo waqeela lahum taAAalaw qatiloo fee sabeeli Allahi awi idfaAAoo qaloo law naAAlamu qitalan laittabaAAnakum hum lilkufri yawma-ithin aqrabu minhum lil-eemani yaqooloona bi-afwahihim ma laysa fee quloobihim waAllahu aAAlamu bima yaktumoona
167. And in order that He did distinguish the hypocrites. And they had been told, "Come, fight in Allah's Path, or defend." They said, "Had we been trained in fighting, we would certainly have followed you." Suppression of the Truth was nearer to them, that day, than belief. They spoke with their mouths what was not in their inner minds. And Allah knows what they conceal.

3.168

168. Allatheena qaloo li-ikhwanihim waqaAAadoo law ataAAoona ma qutiloo qul faidraoo AAan anfusikumu almawta in kuntum sadiqeena
168. Those were the ones who had said of their brethren, whilst they themselves sat back home, "Had they listened to us, they would not have been killed." Say, "Avert death, then, from your own selves, if you are truthful!"

3.169

169. Wala tahsabanna allatheena qutiloo fee sabeeli Allahi amwatan bal ahyaon AAinda rabbihim yurzaqoona
169. And think not of those who are killed in Allah's Path, as dead. Nay! They are alive, with their Lord, being well cared for.171

171. Please go through footnotes 2.247 to 2.249 of these Studies, on the similarly worded Verse 2.154.

3.170

170. Fariheena bima atahumu Allahu min fadlihi wayastabshiroona biallatheena lam yalhaqoo bihim min khalfihim alla khawfun AAalayhim wala hum yahzanoona
170. Happy with what Allah has given them, by His grace, and glad for those who are left behind and have not yet joined them, that they shall have no fear, nor shall they grieve.172

172. This is a continuation, from the preceding Verse, of the state in which persons killed in Allah's Path will find themselves in, immediately after their being killed in this world.

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3.171

171. Yastabshiroona biniAAmatin mina Allahi wafadlin waanna Allaha la yudeeAAu ajra almu/mineena
171. They173 enjoy Favour and Grace from Allah. And Allah does indeed not waste the reward of the believers.

173. That is those who were killed in Allah's Path.

3.172

172. Allatheena istajaboo lillahi waalrrasooli min baAAdi ma asabahumu alqarhu lillatheena ahsanoo minhum waittaqaw ajrun AAatheemun
172. Those believers who responded to Allah and the Messenger, after injuries hit them.174 For those among them who do good and fear Allah, a great reward!

174. The reference is to the injuries suffered by the believers in the battle. Despite the injuries, they valiantly rallied around the Prophet who was himself injured [refer footnote 3.156]. And this part of the Verse connects with the last part of the preceding Verse giving assurance to the believers that Allah won't let their sacrifices go waste.

3.173

173. Allatheena qala lahumu alnnasu inna alnnasa qad jamaAAoo lakum faikhshawhum fazadahum eemanan waqaloo hasbuna Allahu waniAAma alwakeelu
173. The people warned them, "Surely, there is a fearsome gathering of people against you!" And the warning only increased their faith, and they said, "Allah is sufficient for us, and the Best Guardian."175

175. The Qur'aan refers here to the scenario in Medina, just before the battle - the hypocrites trying to dissuade those true believers, preparing to go to the battlefront, by warning them against the fearsome strength of the enemy. The warning implied that the believers would be completely annihilated in the battle. But the believers survived and returned to Medina with their position intact. That is what the Qur'aan alludes to in the next Verse 174. And take note of what Allah tells the believers in Verse 175 below.

3.174

174. Fainqalaboo biniAAmatin mina Allahi wafadlin lam yamsas-hum soo-on waittabaAAoo ridwana Allahi waAllahu thoo fadlin AAatheemin
174. And the believers returned from the battleground with Favour and Grace from Allah. No evil touched them and they followed the pleasure of Allah. And Allah has Immense Grace.

3.175

175. Innama thalikumu alshshaytanu yukhawwifu awliyaahu fala takhafoohum wakhafooni in kuntum mu/mineena
175. It is only the Satan, who frightens you of those who are close to him. Fear them not, then! And fear Me, if you do believe in Me.

3.176

176. Wala yahzunka allatheena yusariAAoona fee alkufri innahum lan yadurroo Allaha shay-an yureedu Allahu alla yajAAala lahum haththan fee al-akhirati walahum AAathabun AAatheemun
176. And let them not grieve you, who are quick in suppressing the Truth. Surely, they can do no harm to Allah. Allah wills that He sets no share for them of the good things in the Hereafter. And a terrible punishment awaits them there!

3.177

177. Inna allatheena ishtarawoo alkufra bial-eemani lan yadurroo Allaha shay-an walahum AAathabun aleemun
177. Indeed! They who have indulged in suppression of the Truth at the cost of the Faith, can do no harm to Allah.176 And for them, a painful punishment.

176. One possible case of anyone doing such a thing is for a believer, of his/her own free will, to do something un-Islamic just to gain some temporary worldly benefit. Another case is where a believer, not acting under duress, renounces Islam openly. In no such cases can there be any question of anyone harming Allah on that, or on any, account. HE is Invincible, Almighty! On the other hand, it is that person, who does such a thing, that would have to face a painful punishment from Allah; for, he/she would be doing it by conscious suppression of his/her conscience.

3.178

178. Wala yahsabanna allatheena kafaroo annama numlee lahum khayrun li-anfusihim innama numlee lahum liyazdadoo ithman walahum AAathabun muheenun
178. And let not the suppressors of the Truth think that the long rein We give them is any good for them. The long rein to them is only for the purpose that they may add to their sins. And for them, a disgraceful punishment.

3.179

179. Ma kana Allahu liyathara almu/mineena AAala ma antum AAalayhi hatta yameeza alkhabeetha mina alttayyibi wama kana Allahu liyutliAAakum AAala alghaybi walakinna Allaha yajtabee min rusulihi man yashao faaminoo biAllahi warusulihi wa-in tu/minoo watattaqoo falakum ajrun AAatheemun
179. Allah will not let the believers remain in the state in which you are now, until He separates the impure from the pure. And Allah will not disclose to you the unseen/unknown, but Allah chooses whom He pleases as His Messengers. Believe then in Allah and His Messengers. And if you believe and be pious, then, for you, a great reward.177

177. The Qur'aan explains here the grand divine scheme for mankind. It's a matter of fact that every individual's life in this world is a test. But this fact has necessorily to be kept, for the individual, in the realm of the unseen/unknown. The test would fail its purpose, otherwise. But the Wise and Knowing Creator won't just leave the individual to grope in the dark. HE has therefore, from time to time in the past, sent His human Messengers for the guidance of the individual. Unlike the common individuals, the Messengers were made privy to a part of the vast realm of the unseen/unknown, known only to the Creator, so that they could guide with the advantage of certain knowledge. The Messengers were also sent with divine Books so that the individuals could refer to them for guidance, when the Messengers were no longer living with them. And the Creator has gauaranteed that His last such Message to mankind, the Qur'aan, is divinely protected against human pollution and corruption.

3.180

180. Wala yahsabanna allatheena yabkhaloona bima atahummu Allahu min fadlihi huwa khayran lahum bal huwa sharrun lahum sayutawwaqoona ma bakhiloo bihi yawma alqiyamati walillahi meerathu alssamawati waal-ardi waAllahu bima taAAmaloona khabeerun
180. And they, who are miserly in what Allah has granted them by His grace, should not think that it is good for them. Nay! It is bad for them. They shall have that with which they were miserly, hung around their necks on the Resurrection Day. And for Allah is the inheritance of the heavens and the earth. And Allah is aware of what you do.

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3.181

181. Laqad samiAAa Allahu qawla allatheena qaloo inna Allaha faqeerun wanahnu aghniyaon sanaktubu ma qaloo waqatlahumu al-anbiyaa bighayri haqqin wanaqoolu thooqoo AAathaba alhareeqi
181. Allah has certainly heard the statement of those who said, "Indeed, Allah is poor and we are rich." We shall record what they said, as well as their killing of the prophets unjustly,178 and We shall say, "Taste the punishment of burning."

178. On the authority of Verse 2.61, it was the Jews who had been guilty of killing some of their Prophets. The statement, of Allah being poor, may therefore as well be attributed to the Jews in the light of this Verse. This may be their satirical response to Verse 2.245.

3.182

182. Thalika bima qaddamat aydeekum waanna Allaha laysa bithallamin lilAAabeedi
182. "That is because of what your own hands have sent before. And, indeed, Allah is never unjust to those who obey Him!"179

179. This is the continuation, from the preceding Verse, of the divine address to those who said Allah was poor.

3.183

183. Allatheena qaloo inna Allaha AAahida ilayna alla nu/mina lirasoolin hatta ya/tiyana biqurbanin ta/kuluhu alnnaru qul qad jaakum rusulun min qablee bialbayyinati wabiallathee qultum falima qataltumoohum in kutum sadiqeena
183. Those who said, "Indeed, Allah has taken a pledge from us never to believe in any Messenger until he brings us an offering which the fire consumes." Say, "There did came to you Messengers before me, with clear signs and with that which you demand. Why then did you kill them if you are truthful?"

3.184

184. Fa-in kaththabooka faqad kuththiba rusulun min qablika jaoo bialbayyinati waalzzuburi waalkitabi almuneeri
184. If they then accuse you of lying, so indeed were Messengers, who came before you with clear signs and the Psalms and the illuminating Book, accused.

3.185

185. Kullu nafsin tha-iqatu almawti wa-innama tuwaffawna ojoorakum yawma alqiyamati faman zuhziha AAani alnnari waodkhila aljannata faqad faza wama alhayatu alddunya illa mataAAu alghuroori
185. Everyone has to taste the death. And only on the Resurrection Day, shall your earnings be fully paid. So then, whoever is moved away from the Fire and admitted to the Garden, he indeed has achieved success. And the life of this world is nothing but mere deception.

3.186

186. Latublawunna fee amwalikum waanfusikum walatasmaAAunna mina allatheena ootoo alkitaba min qablikum wamina allatheena ashrakoo athan katheeran wa-in tasbiroo watattaqoo fa-inna thalika min AAazmi al-omoori
186. You shall certainly be put to test in your wealth and your lives, and you shall certainly hear from those who have been given the Book before you, and from the polytheists, much hurtful comments. And if you are patient and observe piety, that indeed is a determining factor in all matters.180

180. It is obvious that in the sight of our Creator, patience and piety play a crucial role in the determination of all matters in the life of a human being. These attributes contribute to that person's ultimate success.

3.187

187. Wa-ith akhatha Allahu meethaqa allatheena ootoo alkitaba latubayyinunnahu lilnnasi wala taktumoonahu fanabathoohu waraa thuhoorihim waishtaraw bihi thamanan qaleelan fabi/sa ma yashtaroona
187. And although Allah took a pledge from those who were given the Book that they would make it public and not hide it, they threw it behind their backs and traded it for a paltry gain. And evil was the trade.181

181. At the time of its revelation, this Verse alluded to the Jews nd the Christians. But now it alludes to the Muslims as well, since they are also the recipients of the divine Book. Although the Qur'aan is very much publicly available and can be found in every Muslim home, the Muslims generally hide its contents from themselves! They do read it but only ritualistically and without understanding. And most of those who are capable of understanding it, are influenced by the false belief that it needs to be understood only in the light of the ahaadeeth, although the Qur'aan repeatedly asserts it is easy to understand and self-explanatory. And such 'learned' men hide this oft-repeated Qur'aanic assertion and help spread the canard that for understanding the Qur'aan, one has to be well-versed in Arabic as a language and must have studied not only the books of ahaadeeth, but also the works of the fuqhaa!!

3.188

188. La tahsabanna allatheena yafrahoona bima ataw wayuhibboona an yuhmadoo bima lam yafAAaloo fala tahsabannahum bimafazatin mina alAAathabi walahum AAathabun aleemun
188. Think not of them as safe from punishment who exult in what they have got done and love to be praised for what they have not done.182 And a painful punishment for them.

182. Relating this Verse, as also the preceding one, to the Muslims in general of the current age, those who exult in hiding the oft-repeated Qur'aanic statement that the divine Book is easy to understand and well-explained within itself and who love to be praised for thus 'guarding' Islam, should not think they will escape punishment. They are not thus guarding Islam, but are misrepresenting it to the world, and misleading the gullible Muslims.

3.189

189. Walillahi mulku alssamawati waal-ardi waAllahu AAala kulli shay-in qadeerun
189. And to Allah belongs the sovereignty over the heavens and the earth. And Allah can do anything.

3.190

190. Inna fee khalqi alssamawati waal-ardi waikhtilafi allayli waalnnahari laayatin li-olee al-albabi
190. Indeed! In creation of the heavens and the earth and distinction between the night and the day are there signs for the people of understanding.183

183. The people of this age, with the advantage of their vastly greater knowledge, are in a much better position to take cognisance of these signs. The faultless system governing the vast universe is a standing day-to-day witness to the existence of the Almighty Creator and to His Immense Wisdom. Please also see the next Verses 191.

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3.191

191. Allatheena yathkuroona Allaha qiyaman waquAAoodan waAAala junoobihim wayatafakkaroona fee khalqi alssamawati waal-ardi rabbana ma khalaqta hatha batilan subhanaka faqina AAathaba alnnari
191. Those184, who remember Allah while standing, sitting and lying down. And, pondering over creation of the heavens and the earth, they say, “Our Lord! You haven’t created this in vain. Glorious are you. Save us from punishment of the Fire.”

184. That is, the people of understancing referred to in the preceding Verse. Their glorification and prayer to the Lord Creator is continued through, to Verse 194 below.

3.192

192. Rabbana innaka man tudkhili alnnara faqad akhzaytahu wama lilththalimeena min ansarin
192. : “Our Lord! You have indeed disgraced the one, whom You have put into the Fire. And, there is none to help those who do wrong.”

3.193

193. Rabbana innana samiAAna munadiyan yunadee lil-eemani an aminoo birabbikum faamanna rabbana faighfir lana thunoobana wakaffir AAanna sayyi-atina watawaffana maAAa al-abrari
193. “Our Lord! We have indeed heard a call of one inviting people to Faith, ‘Believe in your Lord.’ And we have believed. Our Lord! Forgive us our sins and rid us of our evil spirits. And make us die among those who attained to salvation.”

3.194

194. Rabbana waatina ma waAAadtana AAala rusulika wala tukhzina yawma alqiyamati innaka la tukhlifu almeeAAada
194. : “And give us, our Lord, what You promised us through Your Messengers and disgrace us not on the Day of Resurrection. Indeed, You aren’t the One to break promises.”

3.195

195. Faistajaba lahum rabbuhum annee la odeeAAu AAamala AAamilin minkum min thakarin aw ontha baAAdukum min baAAdin faallatheena hajaroo waokhrijoo min diyarihim waoothoo fee sabeelee waqataloo waqutiloo laokaffiranna AAanhum sayyi-atihim walaodkhilannahum jannatin tajree min tahtiha al-anharu thawaban min AAindi Allahi waAllahu AAindahu husnu alththawabi
195. Their Lord then responded to them, "Never shall I let any deed by anyone amongst you, male or female, go waste. You are kith and kin of one another. And those who emigrated and were forced out of their homes and were persecuted in My Path, and who fought and were killed, I shall certainly rid them of their evil spirits. And I shall certainly get them into Gardens with rivers flowing underneath" – a reward from Allah! And with Allah is the best of the rewards.

3.196

196. La yaghurrannaka taqallubu allatheena kafaroo fee albiladi
196. The free movement in the lands of those who suppress the Truth should not beguile you.185

185. Please see the next two Verses 197 and 198.

3.197

197. MataAAun qaleelun thumma ma/wahum jahannamu wabi/sa almihadu
197. Their days of ease and comfort are numbered. The Hell - the worst of the places for rest - shall then be their abode.

3.198

198. Lakini allatheena ittaqaw rabbahum lahum jannatun tajree min tahtiha al-anharu khalideena feeha nuzulan min AAindi Allahi wama AAinda Allahi khayrun lil-abrari
198. But for those who fear their Lord, there shall be gardens, with rivers flowing underneath, wherein to live for ever. A bestowment from Allah. And that which is with Allah is the best for the righteous.

3.199

199. Wa-inna min ahli alkitabi laman yu/minu biAllahi wama onzila ilaykum wama onzila ilayhim khashiAAeena lillahi la yashtaroona bi-ayati Allahi thamanan qaleelan ola-ika lahum ajruhum AAinda rabbihim inna Allaha sareeAAu alhisabi
199. And, indeed, among the followers of the Book, there certainly are some who believe in Allah and in that which has been revealed to you and in that which has been revealed to them. Humble before Allah, they sell not Allah's Verses for a little gain. For them are their rewards with their Lord. Allah is indeed swift in keeping accounts.

3.200

200. Ya ayyuha allatheena amanoo isbiroo wasabiroo warabitoo waittaqoo Allaha laAAallakum tuflihoona
200. O you who believe! Be patient, exhort patience, maintain good relations with one another and fear Allah, in order that you succeed.186

186. This is a veritable divine mantra for success. But, alas, there are very few Muslims in today's world with a strong enough Faith to make use of this mantra! The Muslims wouldn't be in the doldrums, they find themselves in, otherwise.



title

Chapter 4: The Women


Bismillah  

In the Name of Allah, the Gracious, the Merciful


4.1

1. Ya ayyuha alnnasu ittaqoo rabbakumu allathee khalaqakum min nafsin wahidatin wakhalaqa minha zawjaha wabaththa minhuma rijalan katheeran wanisaan waittaqoo Allaha allathee tasaaloona bihi waal-arhama inna Allaha kana AAalaykum raqeeban
1. O mankind! Fear your Lord Who created you out of a single being and created therefrom its mate and, from the two, created many men and women and caused them to spread out. And fear Allah about Whom, and about the wombs, you make inquiries.1 Allah does indeed keep a close watch over you all.

1. People, in all ages, have wondered about their coming into existence. In due course they realise that their parents (wombs) are just instuments used. Then who is the real maker who used those instruments? Or is it that things just happen, with no real maker causing them to happen? But with their ever increasing knowledge, the people have come to know that the universe at large, and their bodies in particular, are gems of creation, requiring a superhuman intelligence and superhuman creative abilities. Who is that superhuman creator and where is he? Is there one creator or many? And if there are many creators, how come the administration of the universe at large runs so smoothly? Questions like these arise in the human mind, and the Qur'aan gives the answers in details. This particular Verse informs mankind how their One Creator and Sustainer proliferated them on earth, starting from one man. Although the parents are just instruments in the creation of their children, mankind is enjoined to give them, and especially the mother, due respect [Verse 31.14].

4.2

2. Waatoo alyatama amwalahum wala tatabaddaloo alkhabeetha bialttayyibi wala ta/kuloo amwalahum ila amwalikum innahu kana hooban kabeeran
2. And give the orphans their property, and do not substitute the good with the bad. And do not consume their property into yours. This indeed is a great crime.

4.3

3. Wa-in khiftum alla tuqsitoo fee alyatama fainkihoo ma taba lakum mina alnnisa-i mathna wathulatha warubaAAa fa-in khiftum alla taAAdiloo fawahidatan aw ma malakat aymanukum thalika adna alla taAAooloo
3. And if you fear that you shall not be equitable in the matter of the orphans, then marry women suitable to you, two, three and four.2 But if you fear that you shall not be able to do justice between the wives, then be content with only one wife,3 or with what your right hands possess.4, 5 That way it is more likely that you may not deviate from what is right.

2. Polygamy is allowed in Islam under certain conditions. One condition mentioned here is that a man, entrusted with the care of orphans, is not in a position to treat them fairly as he would treat his own children. And if the orphans have a living widowed mother, the man may marry the widow, even if he is already married to another woman. This way the orphaned children stand a better chance of being looked after well. The number of wives, a man can thus have, is limited to 4.

3. Another condition to be satisfied by a man, marrying more than one wife, is that he should do justice to all his wives, which is a very difficult thing to do as Verse 4.129 further down in this very Chapter tells us. It is therefore better to have only one wife. Monogamy is thus the recommended norm in Islam.

4. This is how slaves are mentioned in the Qur'aan. Slavery had been in practice at the time the Qur'aan was revealed. It had been so intricately associated with the social and economic fabric of the society then that the practice was not possible to be stopped without causing a collapse of the entire system. Islam, on the other hand, encouraged the freeing of the slaves from their bondage. And in course of time, slavery disappeared from Islamic society, without fighting a war therefor, as was done in American history.

5. There was also the custom, prevalent at the time of revelation of the Qur'aan, allowing sexual intercourse between a master and his slave-girl. It is this custom that is alluded to, here in this Verse. And the believers were allowed to continue with the custom. This custom also died with the nonsurgical elimination of slavery from the Islamic society. Muslims, in today's world, need not be apologetic about Islam allowing this custom of the period of ignorance to continue. What is a formal marriage after all? It is nothing but the society giving its permission to a man and a woman to have sexual relations with each other. When a human society can give such a permission, why can't Allah Himself give the same to the master and his slave-girl? And Allah, in His infinite knowledge, knew that this custom is going to die a natural death.

4.4

4. Waatoo alnnisaa saduqatihinna nihlatan fa-in tibna lakum AAan shay-in minhu nafsan fakuloohu hanee-an maree-an
4. And give the women their dues as free gifts6. And if they themselves give up a portion of it for you, then accept and use it with a wholesome attitude.

6. That is, the husband and the in-laws should never expect to get back anything out of things given to the wife (her Mehr, for example) for the family's use.

4.5

5. Wala tu/too alssufahaa amwalakumu allatee jaAAala Allahu lakum qiyaman waorzuqoohum feeha waoksoohum waqooloo lahum qawlan maAAroofan
5. And do not hand over to the mentally weak the property of which Allah has made you the trustee. And feed them out of that property and clothe them. And speak to them kind words.

4.6

6. Waibtaloo alyatama hatta itha balaghoo alnnikaha fa-in anastum minhum rushdan faidfaAAoo ilayhim amwalahum wala ta/kulooha israfan wabidaran an yakbaroo waman kana ghaniyyan falyastaAAfif waman kana faqeeran falya/kul bialmaAAroofi fa-itha dafaAAtum ilayhim amwalahum faashhidoo AAalayhim wakafa biAllahi haseeban
6. And test the orphans till they reach marriageable age. If you then find in them maturity of intellect, hand over to them their property. And do not consume it extravagantly and hastily, lest they grow up. And a rich trustee should refrain from taking anything out of the orphans' property. And a poor Trustee may take just what is proper for his own consumption. And when you hand over to them their property, the transactions should be attested by witnesses. And Allah is Self-sufficient in maintaining proper accounts.

4.7

7. Lilrrijali naseebun mimma taraka alwalidani waal-aqraboona walilnnisa-i naseebun mimma taraka alwalidani waal-aqraboona mimma qalla minhu aw kathura naseeban mafroodan
7. Men and women shall have legal shares in what the parents and the near relatives leave behind, be it little or be it more.

4.8

8. Wa-itha hadara alqismata oloo alqurba waalyatama waalmasakeenu faorzuqoohum minhu waqooloo lahum qawlan maAAroofan
8. And give something out of the property to the relatives, the orphans and the needy, present at the division of the property. And speak to them kind words.

4.9

9. Walyakhsha allatheena law tarakoo min khalfihim thurriyyatan diAAafan khafoo AAalayhim falyattaqoo Allaha walyaqooloo qawlan sadeedan
9. And let the persons concerned apprehend a situation wherein they themselves might leave weak offspring behind and fear on their account. So let them have fear of Allah, and let them speak right words.

4.10

10. Inna allatheena ya/kuloona amwala alyatama thulman innama ya/kuloona fee butoonihim naran wasayaslawna saAAeeran
10. Indeed, they, who swallow the property of the orphans unjustly, swallow only fire into their bellies. And they shall burn in the flame of Hell.

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4.11

11. Yooseekumu Allahu fee awladikum lilththakari mithlu haththi alonthayayni fa-in kunna nisaan fawqa ithnatayni falahunna thulutha ma taraka wa-in kanat wahidatan falaha alnnisfu wali-abawayhi likulli wahidin minhuma alssudusu mimma taraka in kana lahu waladun fa-in lam yakun lahu waladun wawarithahu abawahu fali-ommihi alththuluthu fa-in kana lahu ikhwatun fali-ommihi alssudusu min baAAdi wasiyyatin yoosee biha aw daynin abaokum waabnaokum la tadroona ayyuhum aqrabu lakum nafAAan fareedatan mina Allahi inna Allaha kana AAaleeman hakeeman
11. Allah commissions you concerning your children: The male shall have the equal of the shares of two females; and if the females are more than two, they shall have two-thirds of what is left; and if the female is only one, she shall have the half; and one sixth for each of his parents, if the deceased has any child; and if he has no child and his two parents inherit him, then his mother shall have the third; and if the deceased has brothers, his mother shall have the sixth; after making provision for any will, the deceased may have made, or for any outstanding loan. Your parents and your children - you know not which of them are nearer to you in usefulness. This is an ordinance from Allah. Indeed, Allah is Knowing, Wise!

4.12

12. Walakum nisfu ma taraka azwajukum in lam yakun lahunna waladun fa-in kana lahunna waladun falakumu alrrubuAAu mimma tarakna min baAAdi wasiyyatin yooseena biha aw daynin walahunna alrrubuAAu mimma taraktum in lam yakun lakum waladun fa-in kana lakum waladun falahunna alththumunu mimma taraktum min baAAdi wasiyyatin toosoona biha aw daynin wa-in kana rajulun yoorathu kalalatan awi imraatun walahu akhun aw okhtun falikulli wahidin minhuma alssudusu fa-in kanoo akthara min thalika fahum shurakao fee alththuluthi min baAAdi wasiyyatin yoosa biha aw daynin ghayra mudarrin wasiyyatan mina Allahi waAllahu AAaleemun haleemun
12. And, for you, half of what your wives leave behind, if they have no child; and if they have any child, then for you a quarter of what they leave behind, after making a provision for any will that they might have made, or for any outstanding loan. And for them a quarter, if you have no child; and if you have a child, then for them an eighth of what you leave behind, after making a provision for any will that you may make, or for any outstanding loan. And if the deceased man has left neither parents nor children behind, and he has a brother or a sister, then for either of them a sixth; and if there are more than these, they all share a third; after making a provision for any will that the deceased might have made, or for any outstanding loan, causing thereby no harm to anyone. This is a bequest from Allah. And Allah knows, and He cares.7 to 11

7. These 2 Verses 11 and 12 here, along with Verses 7, 8 and 176 of this very Qur'aanic Chapter, succinctly constitute the entire Islamic Law of Inheritance.

8. One universal objection raised against this Law, particularly among non-Muslim circles, is that it is discriminatory against women. These circles conveniently forget that Islam was the first to grant legal rights to women, in property matters (see Verse 7 above). And it is just and proper that a brother gets double the share of a sister among the deceased's children. In Islam - and it is the general norm in human societies - the responsibility for maintaining a family is that of the male head. If the deceased had one son and two daughters (and there are no other claimants), the brother will get half the share with the other half being shared by the two sisters. Now, if the sisters are both married, they will take their shares with no responsibility of maintaining a family. The responsibility of maintaining their respective families is their huspands'. But their brother would, on the other hand, have the responsibility to maintain his own family. Besides, if the sisters are unmarried, maintaining them would also be the responsibility of the brother. It should thus be seen that equal distribution of the property, among the three, would be an unfair proposition.

9. Some people think that there is no provision made for the wife and children of a son whose death preceded that of the father. This misgiving should vanish the moment it is realized that the son had left behind his due share in the father’s property. The wife and children of the son should therefore get their dues from the son’s share. Moreover, the father could make a Will, after the son’s death, to provide for some additional share to the orphaned children.

10. In the division of the property, the fixed shares of the parents and the wife are to be calculated first, and then, from the remainder, the children’s shares are to be determined as follows:
  • If there is one sister, the sister will get half a brother’s share.
  • If there are two sisters, each sister will get half a brother’s share.
  • If there are more than two sisters, all the sisters together will get twice a brother’s share.
  • If there are three brothers and five sisters, for example, the property (after deduction of the parents’ and the wife’s shares) is to be so divided that the ratio between the shares of one brother and one sister would be 5:2 in this particular example. If a sum of a hundred thousand dollars were available for the children altogether, every brother would get $20,000, and every sister, $8000.

11. In terms of Verse 2.180, making a Will before one's death, is mandatory. In this context, therefore, it is incumbent on us to consider the implications of that Verse. Please refer the footnotes thereunder, under these Studies.

4.13

13. Tilka hudoodu Allahi waman yutiAAi Allaha warasoolahu yudkhilhu jannatin tajree min tahtiha al-anharu khalideena feeha wathalika alfawzu alAAatheemu
13. These are Allah’s laws. And Allah will admit the one, who obeys Him and His Messenger, into Gardens with rivers flowing underneath, to dwell therein forever. And that will be the greatest success.

4.14

14. Waman yaAAsi Allaha warasoolahu wayataAAadda hudoodahu yudkhilhu naran khalidan feeha walahu AAathabun muheenun
14. And Allah will make the one, who disobeys Him and His Messenger and breaks His laws, enter the Fire to dwell therein forever. And for him/her will there be a disgraceful punishment.

4.15

15. Waallatee ya/teena alfahishata min nisa-ikum faistashhidoo AAalayhinna arbaAAatan minkum fa-in shahidoo faamsikoohunna fee albuyooti hatta yatawaffahunna almawtu aw yajAAala Allahu lahunna sabeelan
15. And as for those who commit an obscene act12 from among your women, produce 4 witnesses from amongst you, against them. Then if they bear witness, confine them to the houses until death takes them away, or Allah makes some way for them.13

12. In Verse 4.22, anyone marrying a woman whom his father had married is termed alfahishata. The Arabic term is used for homosexuality in Verse 7.80 and for adultery in Verse 17.32. The term also includes any other obscene behaviour or act leading or conducive to adultery.

13. The confinement is restricted only to those who do not repent and mend their ways. Please see the next Verse.

4.16

16. Waallathani ya/tiyaniha minkum faathoohuma fa-in taba waaslaha faaAAridoo AAanhuma inna Allaha kana tawwaban raheeman
16. And as for the two who commit the obscene act from among you, give them both a punishment14. Then if they repent and mend their ways, leave them alone. Indeed Allah does accept repentance and is Merciful.

14. The punishment prescribed for adultery is hundred lashes (24.2), which has necessarily to be meted out by an Islamic government. Where there is no such government, the State criminal law will apply.

4.17

17. Innama alttawbatu AAala Allahi lillatheena yaAAmaloona alssoo-a bijahalatin thumma yatooboona min qareebin faola-ika yatoobu Allahu AAalayhim wakana Allahu AAaleeman hakeeman
17. Allah's acceptance of repentance is only for those who do an evil deed in ignorance, and then turn to Allah in repentance soon thereafter. So it is these whose repentance Allah accepts. And Allah is Knowledgeable, Wise.

4.18

18. Walaysati alttawbatu lillatheena yaAAmaloona alssayyi-ati hatta itha hadara ahadahumu almawtu qala innee tubtu al-ana wala allatheena yamootoona wahum kuffarun ola-ika aAAtadna lahum AAathaban aleeman
18. And repentance is not for those who go on doing evil deeds, until when death comes to one of them, he says, "I do repent now." Nor is it for those who die while suppressing the Truth. These are the people for whom We have prepared a painful punishment.

4.19

19. Ya ayyuha allatheena amanoo la yahillu lakum an tarithoo alnnisaa karhan wala taAAduloohunna litathhaboo bibaAAdi ma ataytumoohunna illa an ya/teena bifahishatin mubayyinatin waAAashiroohunna bialmaAAroofi fa-in karihtumoohunna faAAasa an takrahoo shay-an wayajAAala Allahu feehi khayran katheeran
19. O you who believe! It is not lawful for you to inherit women against their will.15 And persecute them not in order to usurp some of the things you have given them, unless they commit something manifestly obscene. And live with them properly. And if you dislike them, it may so be that you dislike a thing while Allah has kept therein immense good.

15. Men inherit women as mothers, sisters or wives. Mothers and sisters are blood relations, and, therefore, there is no question of inheriting such relatives against their will. But one may inherit a woman as wife, against her will. So, this part of the Verse is a clear divine injunction against any man forcing a woman to remain his wife against her will. It is therefore a divinely imposed command for any man to divorce his wife, if she insists on the separation.

4.20

20. Wa-in aradtumu istibdala zawjin makana zawjin waataytum ihdahunna qintaran fala ta/khuthoo minhu shay-an ata/khuthoonahu buhtanan wa-ithman mubeenan
20. And if you intend to change one woman with another as your wife, and you had given one of them a lot of wealth, then take not anything therefrom. Will you take it by resorting to a calumny and a manifest sin?

4.21

21. Wakayfa ta/khuthoonahu waqad afda baAAdukum ila baAAdin waakhathna minkum meethaqan ghaleethan
21. And how could you take it when you have had conjugal relations with one another, and they had taken a firm pledge16 from you?

16. The marriage contract. The implication of the contract is that the man is allowed to have sexual intercourse with the woman on his paying her the Mehr as agreed upon in the marriage document. Once the man had the sexual intercourse with the woman, the Mehr, as well as all the gifts given her, are hers, and the man loses all legal rights thereto.

4.22

22. Wala tankihoo ma nakaha abaokum mina alnnisa-i illa ma qad salafa innahu kana fahishatan wamaqtan wasaa sabeelan
22. And marry not those women whom your fathers married, past cases excepted. That practice was indeed an obscenity, abhorrence and an evil way of life.

4.23

23. Hurrimat AAalaykum ommahatukum wabanatukum waakhawatukum waAAammatukum wakhalatukum wabanatu al-akhi wabanatu al-okhti waommahatukumu allatee ardaAAnakum waakhawatukum mina alrradaAAati waommahatu nisa-ikum waraba-ibukumu allatee fee hujoorikum min nisa-ikumu allatee dakhaltum bihinna fa-in lam takoonoo dakhaltum bihinna fala junaha AAalaykum wahala-ilu abna-ikumu allatheena min aslabikum waan tajmaAAoo bayna al-okhtayni illa ma qad salafa inna Allaha kana ghafooran raheeman
23. Forbidden to you are your mothers and your daughters and your sisters and your paternal aunts and your maternal aunts and brother's daughters and sister's daughters and your mothers that have suckled you and your foster milk suckling sisters and mothers of your wives and your step-daughters in your guardianship, born of your wives with whom you have had sexual intercourse - but if you have had no sexual intercourse, there is no sin on you marrying the step-daughters - and the wives of your begotten sons and that you should have two sisters together, past cases excepted. Allah is indeed Forgiving, Merciful.17

17. Mentioned in this Verse are the relatives and other women, whom a man cannot marry.


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