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An-Nisa

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An-Nisa'(Arabic:ٱلنِّسَاء,An-Nisāʾ;meaning:The Women)[1][2]is thefourth chapter(sūrah) of theQuran,with 176 verses (āyāt). The title derives from the numerous references to women throughout the chapter, includingverse 34and verses4:127-130.[3]

Surah4 of theQuran
ٱلنِّسَاء‎
An-Nisāʾ
TheWomen
ClassificationMedinan
PositionJuzʼ4–6
Hizbno.9,10
No.ofverses176
No.ofRukus24
No.of words3763
No.of letters16332

Summary

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Surah an-Nisā, is a chapter of the Quran regarding women.
  • 1Man and hisCreator
  • 2Orphans,the duty of guardians to such
  • 3–5Treat your wives and those yourright hands possessfairly
  • 6–13The law ofinheritance
  • 14–15The punishment of adulteresses
  • 16–17Repentance enjoined
  • 18–19Women's rights
  • 20–27Forbidden and lawful degrees inmarriage
  • 28–30Gambling,rapine,andsuicideforbidden
  • 31–33Men and women will be rewarded according to their deeds
  • 34Reconcilement of man and wife
  • 35–36Parents, orphans, the poor etc. to be kindly treated
  • 37–41Hypocrisy in almsgiving condemned
  • 42-43Prayer forbidden to the drunken and polluted
  • 44–45Jewish mockersdenounced
  • 46–53Idolatrytheunpardonable sin
  • 54–55The rewards of faith and unbelief
  • 56Trusts to be faithfully paid back
  • 57–68Disputes to be settled by God and hisApostle
  • 69–74Precautions etc., inwarring for the faith
  • 75–84The disobedient and cowardly reproved
  • 85Salutations to be returned
  • 86–90Treatment of hypocrites and apostates
  • 91–93Believers not to be slain or plundered
  • 94–99Believers in heathen countries to fly to Muslim lands
  • 100–102Special order for prayer in time of war
  • 103Exhortation to zeal for Islam
  • 104–114Fraud denounced
  • 115–125Idolatry and Islam compared
  • 126Equity in dealing with women and orphans enjoined
  • 127–129men are protectors of women
  • 130–132God to be feared
  • 133Fraud denounced
  • 134–138Muslims exhorted to steadfastness
  • 139–143Hypocrites to be shunned
  • 144–151The reward of hypocrisy and belief compared
  • 152–154Presumptuous and disobedient Jews destroyed
  • 155–158The Jews defame Mary and Jesus
  • 159–160Certain kinds of food forbidden to Jews as punishment
  • 161–168Muhammad’s inspiration like that of other prophets
  • 169–174Christiansreproved for their faith in Jesus as the Son of God and in thedoctrine of the Trinity
  • 175–176The law of inheritancefor distant relatives[4]

This Medinan surah aims at protecting the newly formed Muslim community by outlining acceptable behavior for Muslims.[5]It illustrates the Quran's role as an authoritative legal source[6]and its ability to shape the community. The surah aims to eradicate the earlier practices of pagan, Arab communities that are no longer considered moral in the Muslim society.[5]For example, the section of this surah about dealing fairly with orphan girls (4:2-4) addresses the pre-Islamic Arabic practice of marrying orphan girls to take their property.[7]

Shirk(refer4:48and4:116)[8]is held to be the worst form of disbelief, and it is identified in the Quran as the only sin that God will not pardon.[9]

Thematically, "an-Nisā" not only addresses concerns about women, but also discussesinheritance,marriage laws, how to deal with children and orphans, legal practices, jihād, relations between Muslim communities and People of the Book, war, and the role of Jesus as a prophet, rather than the son of God as Christians claimed.[5]Furthermore, in discussing war, this surah encourages the Muslim community to fight for the vulnerable in war,[7]as demonstrated by 4:75: "Why should you not fight in God's cause and for those oppressed men, women, and children who cry out, ‘Lord, rescue us from this town whose people are oppressors! By Your grace, give us a protector and give us a helper!’?"[10]The surah addresses a multitude of issues faced by the early Muslim community and responds to the challenges the community faced. The wide variety of issues addressed in the surah and the length of the surah make it difficult to divide into literary structures. However, based on a study of themes present in each section of the Surah, Amīn Ahsan Islāhī divides the surah into three thematically-based sections: social reform, the Islamic community and its opponents, and a conclusion.[11]Mathias Zahniser presents an alternative means of looking at the structure of this surah. He claims that the central theme of this surah is the address to the Christians. He has come to this conclusion based on examination of the structure of the surah based on such devices as parallels, repetition, and ring composition.[12]However, Carl Ernst admits that more works needs to be done in this type of structural analysis to more fully understand the composition of such extensive suras.[12]

InQur'an and Woman,Amina Wadudplaces interpretations of the Quran into three categories: traditional, reactive, and holistic.[13]The type of interpretation one applies to surah 4 greatly influences one's perspective on the role of women within Muslim society. Taking the third approach, a holistic approach allows for a feminist reading of the Quran,[14]which is particularly relevant to an-Nisā and can reshape the understanding of this surah.

Classification

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Regarding the timing and contextual background of the believed revelation (Asbāb al-nuzūl), it is aMedinan surah[3]as confirmed byMuhammad Husayn Tabataba'i,who states that the sura must have been revealed after the hijrah based on the subject matter.[15]

Although an-Nisā typically appears as the fourth surah, according to the Nöldeke classification of surahs, based on Islamic traditions, "The Women" was approximately revealed as the hundredth surah.[16]Amir-Ali places it as the 94th surah, while Hz. Osman and Ibn`Abbas believe it is the 92nd.[17]Imam Ja'far as-Sadiqplaces it as the 91st surah revealed.[17]Based on the legislation concerning orphans, the surah was most likely revealed after many Muslims were killed at theBattle of Uhud,leaving numerous dependants in the new Muslim community.[18]The revelation, therefore, began around the year three, according to the Islamic calendar, but was not completed until the year eight.[5]Consequently, parts of this surah, the second-longest in the Quran, were revealed concurrently with portions of "The Examined Woman,"sura 60.[5]However, the surah shows some thematic coherence, despite its disjointed and ongoing revelation.[19]

Furthermore, as relates to the placement of this surah within the Quran as a whole,Neal Robinsonnotes what he refers to as the "dovetailing" of surahs.[20]Based on this idea of structure, one surah ends with a topic that is immediately picked up in the next surah.[20]The Family of 'Imran,surah 3,includes a discussion of male and female near the end of the surah (3:195).[20]This theme continues at the beginning of surah 4:[20]"People, be mindful of your Lord, who created you from a singlesoul,and from it created its mate, and from the pair of them spread countless men and women far and wide; be mindful of God, in whose name you make requests of one another. "[21]This dovetailing may indicate a complex editorial process involved in ordering the surahs.[22]

Exegesis

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3 Institutions of Marriage and Slavery

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Main articles:Marriage in Islam,Polygyny in Islam,andWhat your right hands possess

4:3 If you fear you might fail to give orphan women their ˹due˺ rights ˹if you were to marry them˺, then marry other women of your choice—two, three, or four. But if you are afraid you will fail to maintain justice, then ˹content yourselves with˺ one or those ˹bondwomen˺ in your possession. This way you are less likely to commit injustice.

A detailed explanation of this verse is given in the 'interpretation' (Tafsir) ofIbn Kathir,a scholar of theMamlukera:

The Ayah commands, if you fear that you will not be able to do justice between your wives by marrying more than one, then marry only one wife, or satisfy yourself with only female captives.[23]

Al-Jalalayn,says:

4:3 Each man may marry two or three or four but do not exceed this; but if you fear you will not be equitable towards them in terms of their expenses and individual share; then marry only one or restrict yourself towhat your right hands ownof slavegirls since these do not have the same rights as wives; thus by that marrying of only four or only one or resorting to slavegirls it is likelier it is nearer in outcome that you will not be unjust that you will not be inequitable.[24]

15–16 Unlawful sexual intercourse

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See also:Zina

In verses4:15-16,the first, preliminary directives for the punishment for unlawful sexual intercourse are stated. The first verse deals with women. The punishment laid down was to confine them until further directives were revealed. The second verse (i.e. 16) relates to both sexes. The injunction lays down that they should be punished – that is, they should be kept refined to houses..[25]


22–23 Incest

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Main article:Mahram

Verses 4:22-23 cover which classes of women within one's family with whom marriage or sexual intercourse would be consideredharam.[26]

These relationships and limitations are defined and elaborated on withinTafsir al-Jalalayn.[27][28]

34 Men are the protectors and maintainers of women

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Main article:An-Nisa, 34

4:34 Men are the protectors and maintainers of women because Allah has made one of them excel over the other, and because they spend out of their possessions (to support them). Thus righteous women are obedient and guard the rights of men in their absence under Allah's protection. As for women of whom you fear rebellion, admonish them, and remain apart from them in beds, and beat them. Then if they obey you, do not seek ways to harm them. Allah is Exalted, Great.

— Quran4:34

There are a number of interpretations of the original Arabic 4:34.[29] The Encyclopedia of Islam and the Muslim Worldterms Verse 4:34 the Quran's leastegalitarianverse.[30]

Some Muslims, such asIslamic feministgroups, argue that Muslim men use the text as an excuse fordomestic violence.[31]

48 Idolatry and polytheism

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Main article:Shirk (Islam)

4:48 Indeed, Allah does not forgive associating others with Him ˹in worship˺, but forgives anything else of whoever He wills. And whoever associates others with Allah has indeed committed a grave sin.

— Quran4:48

Tafsir,Ibn Kathirsays, Allah said that He, "forgives not that partners should be set up with Him (in worship)", meaning, He does not forgive a servant if he meets Him while he is associating partners with Him ".[32]TheEnlightening Commentary into the Light of the Holy Qur'ansays, "Polytheism is the worst form of sins and it is a barrier against the Divine forgiveness."[33]

59 Obedience Verse

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Main article:Obedience Verse

4:59 O believers! Obey Allah and obey the Messenger and those in authority among you. Should you disagree on anything, then refer it to Allah and His Messenger, if you ˹truly˺ believe in Allah and the Last Day. This is the best and fairest resolution.[34]

65 Verse

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Muhammad al-Bukhari,Muslim ibn al-Hajjaj,Ibn MajahandNasa'inarrated a hadith transmitted byZubayr ibn al-Awwam,that believed by some scholars as theAsbab al-Nuzul(cause of revelation) of theSuraof An Nisa verse 65.[35][36]However, there are contemporary Fatwa that the revelation of this verse were attributed to az-Zubayr were weak, as the stronger Hadith which attributed to the revelation of this verse were instead attributed to the tradition of Umar, the second Rashidun Caliph[37]

69 Martyrs, and the righteous

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Muhammad ibn Sulaymanrecorded that al-Sadiq relayed to his elderly father, Abu Muhammad ibn Sulayman, concerning the following verse: "And whoever obeys Allah and the Messenger – those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions." (4:69) stating, "The Messenger of Allah in this verse is fromof the prophets,and we (Ahl al-Bayt) in this subject arethe truthful and the martyrsand you all, (our followers), are therighteous,so adopt this name. "[38]

74–76 Fight for the cause of Allah

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See also:Sword Verse

Let those who would sacrifice this life for the Hereafter fight in the cause of Allah. And whoever fights in Allah’s cause—whether they achieve martyrdom or victory—We will honour them with a great reward.
And what is it with you? You do not fight in the cause of Allah and for oppressed men, women, and children who cry out, “Our Lord! Deliver us from this land of oppressors! Appoint for us a saviour; appoint for us a helper—all by Your grace.”
Believers fight for the cause of Allah, whereas disbelievers fight for the cause of the Devil. So fight against Satan’s ˹evil˺ forces. Indeed, Satan’s schemes are ever weak.

— Quran4:74-76

According toIbn Kathir:"Therefore, the believers fight in obedience to Allah and to gain His pleasure, while the disbelievers fight in obedience to Shaytan. Allah then encourages the believers to fight His enemies".[39]Islam allows war in self-defense (Quran22:39), to defend Islam (rather than to spread it), to protect those who have been removed from their homes by force because they are Muslims (Q22:40), and to protect the innocent who are being oppressed (Q4:75).

89–90 Do not take hypocrites as allies or helpers

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4:89 They wish you would disbelieve as they have disbelieved, so you may all be alike. So do not take them as allies unless they emigrate in the cause of Allah. But if they turn away, then seize them and kill them wherever you find them, and do not take any of them as allies or helpers,
4:90 except those who are allies of a people you are bound with in a treaty or those wholeheartedly opposed to fighting either you or their own people. If Allah had willed, He would have empowered them to fight you. So if they refrain from fighting you and offer you peace, then Allah does not permit you to harm them.

— Quran4:89-90

The verse discusses a group of people who nominally became Muslims and secretly supported the enemies of Muslims. For those hypocrites to prove their loyalty, they were commanded to emigrate and join the ranks of the believers, or they would be considered enemies.[40]Muhammad advises his companions to avoid taking these individuals as helpers or guardians.[38]

116 Shirk

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See also:Shirk

4:116 Surely Allah does not forgive associating ˹others˺ with Him ˹in worship˺, but forgives anything else of whoever He wills. Indeed, whoever associates ˹others˺ with Allah has clearly gone far astray.[41]

TafsirIbn Kathirsays: "Shirkshall not be forgiven, in reality the idolators worshipshaytan".[42]

127–130 Female orphans, desertion by husband, and desirability of marital peace

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These verses cover issues associated with femaleorphans;desertion by the husband and the desirability of marital peace.[43]

145 Hypocrites

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InKitab al-Kafi,Ja'far al-Sadiqwrites a letter to his companions stressing the importance of obeying Allah, his Messenger, and the "Wali al Amr" (Progeny of Muhammad)- going so far as to say that those who disobey and deny their virtues are "liars and hypocrites". He asserts that these are the individuals described as "hypocrites" in the verse, "Indeed, the hypocrites will be in the lowest depths of the Fire – and never will you find for them a helper."

157 Islamic view on Jesus' death

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Main article:Islamic views on Jesus' death
Recitation of Chapter 4, verse 157

and for boasting, “We killed the Messiah, Jesus, son of Mary, the messenger of Allah.” But they neither killed nor crucified him—it was only made to appear so. Even those who argue for this ˹crucifixion˺ are in doubt. They have no knowledge whatsoever—only making assumptions. They certainly did not kill him.

— Quran4:157

An explanation of the Islamic view of Jesus as a prophet, rather than as the son of God as Christians claim, is given inTafsirIbn Kathir.[44]

171 Islamic view of the Trinity

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Main article:Islamic view of the Trinity

4:171 O People of the Book! Do not go to extremes regarding your faith; say nothing about Allah except the truth. The Messiah,Jesus, son of Mary, was no more than a messenger of Allahand the fulfilment of His Word through Mary and a spirit ˹created by a command˺ from Him. So believe in Allah and His messengers and do not say, “Trinity.” Stop!—for your own good. Allah is only One God. Glory be to Him! He is far above having a son! To Him belongs whatever is in the heavens and whatever is on the earth. And Allah is sufficient as a Trustee of Affairs.

— Quran4:171[45]

See also

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References

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  1. ^Tafsir Ibn Kathir4:1
  2. ^Quran4
  3. ^abHaleem, M. A. S. Abdel. The Qur'an. New York: Oxford University Press, 2008. Print.
  4. ^Wherry, Elwood Morris(1896).A Complete Index to Sale's Text, Preliminary Discourse, and Notes.London: Kegan Paul, Trench, Trubner, and Co.This article incorporates text from this source, which is in thepublic domain.
  5. ^abcdeQutb, Sayyid. In the Shade of the Qur'an. 3. eBook.ArchivedSeptember 11, 2015, at theWayback Machine
  6. ^Ernst, Carl W. How to Read the Qur'an: A New Guide, with Select Translations. Chapel Hill: The University of North Carolina Press, 2011. Ebook Library. Web. 25 Nov. 2012.
  7. ^abHaleem, M. A. S. Abdel. The Qur'an. New York: Oxford University Press, 2008. Print. 50.
  8. ^Tafsir Ibn Kathir4:116
  9. ^"Encyclopaedia of Islam, Second Edition — Brill".
  10. ^Haleem, M. A. S. Abdel. The Qur'an. New York: Oxford University Press, 2008. Print. 57.
  11. ^Boullata, Issa J. Literary Structures of Religious Meaning in the Qur'an. Richmond: Curzon Press, 2000. eBook. 29
  12. ^abErnst, Carl W. How to Read the Qur'an: A New Guide, with Select Translations. Chapel Hill: The University of North Carolina Press, 2011. Ebook Library. Web. 25 Nov. 2012. 190.
  13. ^Wadud, Amina. Qur'an and Woman: Rereading the Sacred Texts from a Woman's Perspective. New York: Oxford University Press, 1999. Print. 1.
  14. ^Wadud, Amina. Qur'an and Woman: Rereading the Sacred Texts from a Woman's Perspective. New York: Oxford University Press, 1999. Print. 3.
  15. ^“Tafsir Al-Mizan – An Exegesis of the Holy Quran by the Late Allamah Muhammad Hussain Tabatabai.” Web. 25 Nov. 2012.
  16. ^Robinson, Neal. Discovering the Qur'an: A Contemporary Approach to a Veiled Text. London: SCM Press LTD, 1996. Print.77.
  17. ^abSmith, Clay Chip. "Revelation Order of the Qur'an According to 13 Sources." A Chronological Perspective of the Qur'an. N.p.. Web. 25 November 2012.Archived13 September 2003 at theWayback Machine
  18. ^Robinson, Neal. Discovering the Qur'an: A Contemporary Approach to a Veiled Text. London: SCM Press LTD, 1996. Print. 80.
  19. ^Tafsir Al-Mizan – An Exegesis of the Holy Quran by the Late Allamah Muhammad Hussain Tabatabai.” Web. 25 Nov. 2012.
  20. ^abcdRobinson, Neal. Discovering the Qur'an: A Contemporary Approach to a Veiled Text. London: SCM Press LTD, 1996. Print. 266.
  21. ^Haleem, M. A. S. Abdel. The Qur'an. New York: Oxford University Press, 2008. Print. 50
  22. ^Robinson, Neal. Discovering the Qur'an: A Contemporary Approach to a Veiled Text. London: SCM Press LTD, 1996. Print. 270.
  23. ^Tafsir Ibn Kathir4:3
  24. ^Al-Jalalayn(2017)."The Tasfirs – Al-Jalalayn".Altafsir.Retrieved10 February2020.
  25. ^"Towards Understanding the Quran".Islamic Foundation UK.Retrieved8 December2019.
  26. ^Quran4:22-23
  27. ^al-Jalalayn."The Tasfirs Verse 4:22".altafsir.Retrieved20 March2020.
  28. ^al-Jalalayn."The Tasfirs Verse 4:23".altafsir.Retrieved20 March2020.
  29. ^"Surat Al Nisaa 4:34".Tanzil.net.Retrieved19 February2020.
  30. ^Martin, Richard C (2004)."The Encyclopedia of Islam and the Muslim World Vol 1".Thomson Gale.p. 267.Retrieved7 May2020.
  31. ^Nomani, Asra Q. (October 22, 2006)."Clothes Aren't the Issue".The Washington Post.Archivedfrom the original on 2018-09-22.
  32. ^Tafsir Ibn Kathir4:48
  33. ^"An Enlightening Commentary into the Light of the Holy Qur'an vol. 4".Al Islam.org.p. 47.Retrieved16 March2020.
  34. ^Quran4:59,Tafsir Ibn Kathir4:59
  35. ^bin Musa 2006.
  36. ^Bukhari, Muhammad."Sahih al-Bukhari » Distribution of Water – كتاب المساقاة » Hadith 2359".Sunnah.Retrieved7 November2021.Bukhari, Muhammad."Sahih al-Bukhari » Distribution of Water – كتاب المساقاة » Hadith 2361".Sunnah.Retrieved7 November2021.Nasa'i, Abū `Abd ar-Raḥmān Aḥmad ibn Shu`ayb ibn Alī ibn Sīnān."Sunan an-Nasa'i » The Book of the Etiquette of Judges – كتاب آداب القضاة » Hadith 5407".Retrieved7 November2021.Ibn Muslim, Abū al-Ḥusayn ‘Asākir ad-Dīn Muslim ibn al-Ḥajjāj."Sahih Muslim » The Book of Virtues – كتاب الفضائل » Hadith 2357".Sunnah.Retrieved7 November2021.Ibn Majah, Abū ʻAbdillāh Muḥammad ibn Yazīd."Sunan Ibn Majah » The Book of the Sunnah – كتاب المقدمة » Hadith 15".Sunnah.Retrieved7 November2021.
  37. ^Al-Faqeeh, Abdullaah (2006)."Fatwa of Quranic verse (4:65)"(Printed).Islamweb center.committee comprises a group of licentiate graduates from the Islamic University, Al-Imaam Muhammad Bin Sa’oud Islamic University in Saudi Arabia.Retrieved28 November2021.Fatwa center
  38. ^abal-Kulayni, Muhammad ibn Ya‘qūb (2015).Al-Kafi(Volume 8 ed.). NY: Islamic Seminary Incorporated.ISBN9780991430864.
  39. ^Tafsir Ibn Kathir4:75
  40. ^The Clear Quran, see footnote4:89
  41. ^Quran4:116
  42. ^Tafsir Ibn Kathir4:116
  43. ^Tafsir Ibn Kathir4:127,Tafsir Ibn Kathir4:128
  44. ^Tafsir Ibn Kathir4:157
  45. ^Tafsir Ibn Kathir4:171

Sources

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