Indexed OCR Text

132
mus.
Surah 'Al-‘Imran 3:164-169
لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيِهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ يَتْلُواْ عَلَيْهِمْ
ءَايَتِهِ، وَيُزَكِّيِهِمْ وَيُعَلِّمُهُمُ الْكِنَبَ وَاُلْحِكْمَةَ وَإِن كَانُواْ مِن قَبْلُ
(١) أَوَ لَمَّآ أَصَبَتَّكُم مُّصِيبَةٌ قَدْ أَصَبْتُم مِّثْلَيْهَا قُلْتُمْ أَنَّ
لَفِى ضَلَلٍ مُّبِينٍ
هَذَّا قُلْ هُوَ مِنْ عِندِ أَنْفُسِكُمْ إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ لْ وَمَا أَصَبَكُمْ
وَلِيَعْلَمَ الَّذِينَ نَافَقُواْ وَقِيلَ
يَوْمَ اُلْتَقَى الْجَمْعَانِ فَبَإِذْنِ اللَّهِ وَلِيَعْلَمَ الْمُؤْمِنِينَ
لَهُمْ تَعَالَوْ قَِلُواْ فِى سَبِيلِ اللَّهِ أَوِ أَدْفَعُواْ قَالُوْ لَوْ نَعْلَمُ قِتَالًا لَّأَ تَّبَعْنَكُمْ هُمْ
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لِلْكُفْرِ يَوْمَيِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَنَّ يَقُولُونَ بِأَفْوَهِهِم ◌َا لَيْسَ فِى قُلُوبِهِمٌ
وَاَللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ لَيْهَا الَّذِينَ قَالُواْ لِإِخْوَانِهِمْ وَقَعَدُواْ لَوْ أَطَاعُونَا مَا قُتِلُوأّ
وَلَا تَحْسَبَنَّ الَّذِينَ
قُلْ فَادْرَءُواْ عَنْ أَنفُسِكُمُ الْمَوْتَ إِن كُنتُمْ صَدِقِينَ
8
قُتِلُواْ فِى سَبِيلِ اللَّهِ أَمْوَتَا بَلْ أَحْيَاءُ عِندَ رَبِّهِمْ يُرْزَقُونَ
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Allah has surely conferred favor on the believers when He raised in their
midst a messenger from among themselves who recites to them His
verses and makes them pure and teaches them the Book and the
Wisdom, while earlier, they were in open error. [164] How is it that, when
you suffered a hardship the twice of which you had inflicted upon them,
you say, "Where did this come from?" Say, "This is from your own selves.
Allah is surely Powerful over everything."[165] Whatever you suffered on
the day when the two troops faced each other was by the will of Allah,
and in order to know the believers, [166] and in order to know those who
are hypocrites. It was said to them, "Come on, fight in the way of Allah,
or defend." They said, "Had we known it to be a fight we would have
certainly followed you." That day, they were nearer to disbelief than they
were to Belief. They utter from their mouths what is not in their hearts.
Allah knows well what they conceal. [167] Those who said about their
brethren, while themselves sitting, "Had they obeyed us, they would
have not been killed." Say, "Then avert death from yourselves if you are
true." [168] Never take those killed in the way of Allah as dead. Rather,
they are alive with their Lord, well-provided, [169]

133
Sūrah 'Āl-'Imran 3:170-172
فَرِحِينَ بِمَآ ءَاتَمُهُمُ اللَّهُ مِن فَضْلِهِ، وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُواْ بِهِم مِّنْ خَلِّفِهِمْ
﴿ يَسْتَبْشِرُونَ بِنِعْمَةٍ مِّنَ اللَّهِ وَفَضْلٍ
أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ لَبَ
وَأَنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُؤْمِنِينَ
الَّذِينَ أُسْتَجَابُواْ لِلَّهِ وَالرَّسُولِ مِنْ بَعْدِ مَآ
١٧٢
أَصَابَهُمُ الْقَرْغُ لِلَّذِينَ أَحْسَنُواْ مِنْهُمْ وَأَتَّقَوْ أَجْرٌ عَظِيمٌ
happy with what Allah has given them of His grace; and they feel pleased
with the good news, about those left behind them who could not join
them, that there shall be no fear for them nor shall they grieve. [170] They
feel pleased with blessing from Allah, and grace, and with the fact that
Allah would not let the reward of the believers be lost. [171] Those who
responded to the call of Allah and the Messenger, even after they had.
received the wound, "for those of them who did good deeds and feared
Allah there is a great reward [172]
44) Verses 172 to 175 refer to the expedition of Hamra'-ul-Asad: When the
pagans of Makkah went back after the battle of Uhud, and crossed substantial
distance, a thought occurred to their minds that, instead of hurrying back to
Makkah, they should have stayed at the field to annihilate the Muslims to the
last man, because the Muslims having faced unexpected casualties, must have
lost their morale, and it was a unique opportunity to crush them. According to
this thought they suspended their journey for a while, but then apprehending
difficulties resumed their retreat. However, on their way back, they found some
people traveling to Madinah whom they directed to frighten the Muslims at
Madinah by warning them that the Makkans were planning to launch a second
attack. On the other hand, the Holy Prophet had come to know, through
revelation, about their initial thought of marching back to Madinah, and had
started to pursue the Makkans along with some of his Sahabah s who had
received injuries in the battle. When he reached Hamra'-ul-Asad, a place about
eight miles away from Madinah, he was interrupted by Nu'aim Ibn Mas'ud
Thaqafi who was directed by the Makkans to frighten the Muslims. He said that
the Makkans had arrayed a huge army to attack the Muslims again. Although
this news should have discouraged the Muslims who were in extreme hardship
at that moment, all of them said, "Allah is fully sufficient for us, and He is the
best in whom to trust." On the other side, a traveler, Ma'bad by name,
proceeding from Madinah to Makkah met the Makkan army and told them that

134
Sūrah 'Āl-'Imran 3:173-178
الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوْ لَكُمْ فَأَخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا
وَقَالُواْ حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ ﴿ فَأَنْقَلَبُواْ بِنِعْمَةٍ مِّنَ اللَّهِ وَفَضْلٍ لَّمْ
يَمْسَسْهُمْ سُوَهٌ وَأَتَّبَعُواْ رِضْوَنَ اَللَّهِ وَاللَّهُ ذُو فَضْلٍ عَظِيمٍ (٤٥) إِنَّمَا ◌َلِكُمُ
فِي وَلَا يَحْزُنكَ
الشَّيْطَنُ يُخَوِّفُ أَوْلِيَآءَهُ، فَلَا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُمْ مُؤْمِنِينَ
الَّذِينَ يُسَرِعُونَ فِى الْكُفْرِّ إِنَّهُمْ لَنْ يَضُرُّواْ اللَّهَ شَيْئًا يُرِيدُ اللَّهُ أَلَّا يَجْعَلَ لَهُمْ
حَظَا فِىِ الْآَخِرَةِّ وَهُمْ عَذَابٌ عَظِيمٌ ﴿ إِنَّ الَّذِينَ اشْتَرَوَأْ الْكُفْرَ بِلْإِيَمَنِ لَن
لَِّ وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُواْ أَنَّمَا نُمْلِىِ
يَضُرُّواْ اللَّهَ شَيْئًا وَلَهُمْ عَذَابٌ أَلِيمٌ
CIVA
لَهُمْ خَيْرٌ لِّأَنْفُسِهِمَّ إِنَّمَا نُهْلِى لَهُمْ لِيَزْدَادُوْ إِذْ مَّا وَلَهُمْ عَذَابٌ مُّهِينٌ
- (that is) those to whom people said, "The people have gathered against
you; so, fear them." It increased them in Faith and they said, "Allah is
fully sufficient for us, and the best One in whom to trust." [173] So, they
returned with bounty from Allah, and grace, with no evil having even
touched them, and submitted to the pleasure of Allah. Allah is the Lord
of great bounty. [174]
It is none but Satan who frightens (you) of his friends. So, do not fear
them; but fear Me, if you are believers. [175] Those who hasten towards
disbelief should not make you grieve. They cannot harm Allah at all.
Allah intends not to spare for them any share in the Hereafter. For them
there is a mighty punishment. [176] Certainly, those who bought disbelief
in exchange for Belief cannot harm Allah at all. For them there is a
painful punishment. [177] Those who disbelieve should not think that the
respite We give them is good for them. In fact, We give them respite only
that they may increase in sin, and for them there is a humiliating
punishment. [178]
the Muslims have started pursuing them with a well-equipped army. This news
frightened the Makkans and they never returned. The Muslims, after satisfying
themselves about the flight of the Makkan troops, went back to Madinah safely.

135
Sūrah 'Āl-'Imran 3:179-181
◌َّا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَآ أَنْتُمْ عَلَيْهِ حَتَّى يَمِيزَ الْخَبَيْثَ مِنَ الطَّيِّبِّ
وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَكِنَّ اللَّهَ يَجْتَبِى مِن رُسُلِهِ، مَن يَشَاءٍ فَامِنُواْ
وَلَا يَحْسَبَنَّ الَّذِينَ
بِاللَّهِ وَرُسُلِهٍ، وَإِن تُؤْمِنُواْ وَتَتَّقُوْ فَلَكُمْ أَجْرٌ عَظِيمٌ
يَبْخَلُونَ بِمَآ ءَاتَنُهُمُ اللَّهُ مِن فَضْلِهِ، هُوَ خَيْرًا لَهُمْ بَلْ هُوَ شَرٌّ لَهُمَّ سَيُطَوَّقُونَ مَا
بَخِلُواْ بِهِ، يَوْمَ اُلْقِيَمَةُ وَلِلَّهِ مِيَرَثُ السَّمَوَتِ وَالْأَرْضِ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
لَّقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُواْ إِنَّ اللَّهَ فَقِيْرٌ وَنَحْنُ أَغْنِيَاءُ سَنَكْتُبُ مَا
قَالُواْ وَقَتْلَهُمُ اُلْأَنْبِيَآءَ بِغَيْرِ حَقِّ وَنَقُولُ ذُوقُواْ عَذَابَ اُلْحَرِيقِ
Allah is not to leave the believers in the state you are in, unless He
separates the impure from the pure. 45 Allah is not to inform you of the
Unseen. 46 But Allah selects from His messengers whom He wills. So,
believe in Allah and His messengers. If you believe, and fear Allah, you
will deserve a great reward. [179]
Those who withhold in miserliness what Allah has given them out of His
grace should not take it as good for them. Instead, it is bad for them. They
shall be forced, on the Doomsday, to put on what they withheld, as iron-
collars round their necks. To Allah belongs the inheritance of the heavens
and the earth. Allah is All-Aware of what you do. [180] Allah has surely
heard the words of those who said, "Allah is poor, and we are rich." 47 We
shall write down what they said, and their killing of the prophets unjustly;
and We shall say, "Taste the punishment of the flaming fire. [181]
45) This means that Allah will not leave the true believers and the hypocrites
mixed up and undistinguished. Rather, He puts all of them to a test that exposes
the true nature of every believer and every hypocrite as distinct from the other.
46) This is an answer to a doubt that might arise against the previous statement.
One might ask why Allah did not tell the Muslims the names of the hypocrites
to make them distinct from the true believers. The verse replies that Allah does
not inform common people about the Unseen. Instead, He, according to His
wisdom, has arranged to expose the true nature of every one through his
behaviour at the hours of trial.
47) When the Holy Qur'an prescribed Zakah (obligatory charity) and persuaded

136
Sūrah 'Al-‘Imran 3:182-185
الَّذِينَ قَالُواْ
ذَلِكَ بِمَا قَدَّمَتْ أَيْدِيَكُمْ وَأَنَّ اللَّهَ لَيْسَ بِظَلَامٍ لِلْعَبِيدِ
إِنَّ اللَّهَ عَهِدَ إِلَيْنَا أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّى يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ النَّارُ
قُلْ قَدْ جَاءَكُمْ رُسُلٌ مِّن قَبْلِى بِالْبَيِّنَتِ وَبِالَّذِى قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِن
كُنْتُمْ صَدِقِينَ لَيْ فَإِن كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِّن قَبْلِكَ جَاءُو بِالْبَيْنَتِ
[ كُلُّ نَفْسِ ذَآئِقَةُ أَلَوْتُّ وَإِنَّمَا تُوَنَّوْنَ
وَالزُّبُرِ وَالْكِتَبِ الْمُنِيرِ
أُجُورَكُمْ يَوْمَ اُلْقِيَمَةِ فَمَنْ زُحْرِجَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَةَ فَقَدْ فَازَّ
١٨٥
وَمَا اُلْحَيَوَةُ الدُّنْيَا إِلَّ مَتَعُ الْغُرُورِ
This is due to what your hands sent ahead and that Allah is not cruel to
His servants." [182] (There are) those who have said, "Allah has directed
us that we should not believe in a messenger unless he comes to us with
an offering to be eaten up by the fire." 48 Say, "A number of messengers
have come to you, before me, with clear signs and with what you have
said. So, why did you kill them, if you are true? [183]
Then if they reject you, then messengers have been rejected before you.
They came with clear signs and the Scriptures and the enlightening
Book. [184] Every soul has to taste death. It is on the Day of Judgement
that you shall be paid your rewards in full. So, whoever has been kept
away from the Fire and admitted to Paradise has really succeeded. The
worldly life is nothing but an illusionary enjoyment. [185]
the believers to spend in Allah's way, some Jews made fun of it by saying that
Allah seems to be poor, while we are rich. The verse refers to such people.
48) It was a sign of the divine acceptance of a sacrifice offered by someone that
a fire would appear from the heaven and burn up the sacrifice. This is
mentioned in the Bible. (See Judges, 6:21) Although it was not an evidence of
the prophethood of anyone, the Jews demanded the Holy Prophet dg to show
this sign to prove his claim. The answer given in this verse is that the previous
messengers came with a number of signs, including the aforementioned fire,
but you killed them instead of accepting their call. Reference, for example, may
be made to Ilyas ai (Elijah). The Bible has given the details of his story. In a

137
Surah 'Al-‘Imran 3:186-190
لَتُبْلَوُنَ فِىَّ أَمْوَالِكُمْ وَأَنْفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُواْ
اُلْكِتَبَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُواْ أَذَى كَثِيرًا وَإِن تَصْبِرُواْ
وَإِذْ أَخَذَ اللَّهُ مِيثَقَ الَّذِينَ أُوتُواْ
وَتَتَّقُواْ فَإِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ
اُلْكِتَبَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ. فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَاشْتَرَوْاْ بِهِ ثَمَنًا
لَا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَنَواْ وَيُحِبُّونَ أَنْ
قَلِيلاً فَتْسَ مَا يَشْتَرُونَ ◌َ
يُحْمَدُواْ بِمَا لَمْ يَفْعَلُواْ فَلَا تَحْسَبَنَّهُم بِمَفَازَةٍ مِّنَ الْعَذَابِّ وَلَهُمْ عَذَابٌ أَلِيمٌ
إِنَّ فِ خَلْقِ
١٨٩
وَلِلَّهِ مُلْكُ السَّمَوَاتِ وَالْأَرْضِّ وَاللَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
١٨٨
١٩
السَّمَوَاتِ وَاُلْأَرْضِ وَاخْتِلَفِ اُلَّيْلِ وَالنَّهَارِ لَيَتِ لِّأُوْلِىِ الْأَلْبَبِ
Of course, you shall be tested in your wealth and yourselves; and, of
course, you shall hear hurting statements from those who have been
given the Book before you, and from those who associate (others with
Allah in His divinity). If you observe patience and fear Allah, then this
(observance) is among the matters of firm resolution. [186]
When Allah took a pledge from those who were given the Book: "You
shall make it known to people, and you shall not conceal it," they threw
it away behind their backs, and acquired a small price for it. So, evil is
what they acquire. [187] Do not think of those who are delighted with
what they did, and love to be praised for what they never did - do not
think they are secure from the punishment. For them there is a painful
punishment. [188] To Allah belongs the Kingdom of the heavens and the
earth. Allah is powerful to do every thing. [189]
Surely, in the creation of the heavens and the earth, and in the alternation
of night and day, there are signs for the people of wisdom, [190]
competition with his opponents, his sacrifice was burnt up by the heavenly fire,
while the sacrifice of his opponents was not. But instead of believing in his
truthfulness proved by this sign, the king sentenced him to death. (See 1-Kings,
chapter 18 &19)

138
Sūrah 'Āl-'Imran 3:191-195
الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَمَا وَقُعُودًا وَعَلَى جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِى خَلْقِ السَّمَوَاتِ
وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَذَا بَطِلًا سُبْحَنَكَ فَقِنَا عَذَابَ النَّارِ [٨] رَبَّنَآ إِنَّكَ مَنْ
تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ، وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارِ (٨) زَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا
يُنَادِى لِلْإِيمَنِ أَنْ ءَامِنُواْ بِرَبَّكُمْ فَامَنَّأْ رَبَّنَا فَأَغْفِرْ لَنَا ذُنُوبَنَا وَكَفِرْ عَنَّا
رَبَّنَا وَءَائِنَا مَا وَعَدَتَّنَا عَلَى رُسُلِكَ وَلَا تُخْزِنَا يَوْمَ
سَيِّئَاتِنَا وَتَوَقَّنَا مَعَ الْأَبْرَارِ
اٌلْقِيَمَةِ إِنَّكَ لَا تُخِفُ اَلِيِعَادَ (٨٧) فَأَسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِى لَا أُضِيعُ عَمَلَ عَمِلٍ
مِنكُم مِّن ذَكَرٍ أَوْ أُنْتَّى بَعْضُكُمْ مِّنْ بَعْضِ فَالَّذِينَ هَاجَرُواْ وَأُخْرِجُواْ مِن دِيَرِهِمْ
وَأُوذُواْ فِى سَبِيلِى وَقَتَلُواْ وَقُتِلُواْ لَأُكَفِّرَنَّ عَنَّهُمْ سَبِّئَاتِهِمْ وَلَأُدْخِلَنَّهُمْ جَنَّاتٍ
١٩٥
تَّجْرِى مِن تَحْتِهَا الْأَنْهَرُ تَوَابًا مِّنْ عِندِ اللَّهِ وَاللَّهُ عِندَهُ حُسْنُ الثَّوَابِ
who remember Allah standing and sitting, and (lying) on their sides, and
ponder on the creation of the heavens and the earth (and say) "Our Lord,
You have not created all this in vain. We proclaim Your purity. So, save
us from the punishment of Fire. [191] Our Lord, whomsoever You admit
into the Fire, he is disgraced by You indeed, and for the unjust there are
no supporters. [192] Our Lord, We heard a herald calling towards Faith:
Believe in your Lord.' So we believed. [193] Our Lord, forgive us, then,
our sins, and write off our evil deeds, and make us die only when we have
joined the righteous. [193] Our Lord, give us what You have promised us
through Your messengers, and do not put us to disgrace on the Day of
Judgement. Surely you do not go back on Your promise." [194] So, their
Lord answered their prayer: "I do not allow the labour of any worker from
among you, male or female, to go to waste. You are similar to one
another. 49 So, those who emigrated, and were expelled from their homes,
and were tortured in My way, and fought, and were killed, I shall
certainly write off their evil deeds, and shall certainly admit them into
gardens beneath which rivers flow, as a reward from Allah. It is Allah
with Whom lies the beauty of the reward. [195]
49) This means that all human beings are treated by Allah Ta'ala equally, and
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( مَتَعٌ قَلِيلٌ ثُمَّ مَأْوَنُهُمْ جَهَنَّمٌ
لَا يَغُرَّنَكَ تَقَلُّبُ الَّذِينَ كَفَرُواْ فِىِ الْبِلَدِ
وَبِئْسَ لِهَادُ (١) لَكِنِ الَّذِينَ أَتَّقَوْ رَبَّهُمْ لَهُمْ جَنَّتٌ تَجْرِى مِنْ تَحْتِهَا اُلْأَنْهَرُ
خَلِدِينَ فِيهَا نُزُلًا مِّنْ عِندِ اللَّهِ وَمَا عِنْدَ الَّهِ خَيْرٌ لِلْأَبْرَارِ لْ وَإِنَّ مِنْ أَهْلِ
اَلْكِتَبِ لَمَن يُؤْمِنُ بِاللَّهِ وَمَا أُنزِلَ إِلَيْكُمْ وَمَا أُنزِلَ إِلَيْهِمْ خَشِعِينَ لِلَّهِ لَا
يَشْتَرُونَ بِشَايَتِ اَللَّهِ ثَمَنَا قَلِيلًا أُوْلَئِكَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ إِنَّ
يَأَيُّهَا الَّذِينَ ءَامَنُواْ أَصْبِرُواْ وَصَابِرُواْ وَرَابِطُواْ
اللَّهَ سَرِيعُ الْحِسَابِ لـ
وَأَتَّقُواْ اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
The strutting of the disbelievers about the land should not deceive you.
[196] It is just a little enjoyment. After that, their resort is Hell; and it is
an evil abode. [197] But those who fear their Lord, for them there are
Gardens beneath which rivers flow, where they will live forever - as
hospitality from Allah. What is with Allah is best for the righteous. [198]
Surely, among the people of the Book there are those who believe in
Allah, and in what has been sent down to you and what has been sent
down to them, humbling themselves before Allah. They do not barter
away the verses of Allah for paltry (worldly) gains. They have their reward
with their Lord. Surely, Allah is swift at reckoning. [199] O you who
believe, be patient, 50 compete with each other in patience, 51 and guard
your frontiers, 52 and fear Allah 53, so that you may be successful. [200]
one will be discriminated against on the basis of his sex, race or financial or
social status.
50) 'Patience' (Sabr) means 'to keep oneself firm', and in Qur'anic terminology,
it means to remain firm in Allah's obedience, against the temptations of selfish
desires and to steadfastly endure the hardships of worldly life. Thus it combines
all the good qualities expected of a true Muslim.
51) The competition in patience means that everybody should try to be more
patient than others, particularly when one is fighting his enemy, he should
observe more patience than his opponent.

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52) It includes geographical frontiers as well as ideological frontiers. In the
former case, guarding the frontiers means to defend them against the enemy,
and in the latter case, it implies to protect the faith and its requirements.
53) 'To Fear Allah' is the translation of an expression frequently used by the
Holy Qur'an, the original word being taqwa. In the absence of any other exact
word in other languages, it is translated as 'fear of Allah', but the sense carried
by the original word is much wider. It denotes 'being conscious of one's being
watched by Allah, and total obedience to Him under full appreciation of His
glory and His favours conferred on His servants, and under apprehension of
His displeasure and punishment.' The 'fear' referred to in the term is the awe
created by love and respect towards one's Creator and affectionate Guardian,
lest any of one's actions should displease Him, and should amount to
ungratefulness towards the favours bestowed by Him. In this sense of the word,
it implies to abide by all the rules of conduct prescribed by Him.
SURA
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Sūrah An-Nisa' 4
سَوْرَةُ النِّسَآءُ
SURAH AN-NISĀ'
(The Women)

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Sūrah An-Nisa' 4
Introduction
This Surah was revealed in the early years after the migration of the Holy
Prophet de to Madinah, and most of it after the battle of Uhud. It was a time
when the emerging Muslim community was facing many problems. A new
structure of life was being built and developed, and those who sought
guidance in the fold of Islam needed detailed instructions about their life
style, ways of worship, moral values and social behavior. Inimical forces were
exerting their utmost efforts to stop the progress of Islam, and the Muslims
had to defend themselves on both ideological and geographical frontiers.
The present Sūrah contains guidance in regard to all of these subjects.
Since a sound family structure is the foundation of a healthy society, the
Sūrah has commenced with detailed instructions about the family. As
women play a vital role in establishing a proper family system, certain
injunctions relating to women have been thoroughly discussed, and hence
the Surah is named after them. After the battle of Uhud, many women were
left as widows, and many children as orphans. The beginning part of the
Sūrah has, therefore, emphasized the rights of orphans and explained how to
look after their interests. Detailed laws of inheritance have been laid down
in verses 7 to 14. Women were subjected to many cruel practices in pagan
Arabia. All such customs are condemned here, and the proper status of
women in society is established. Laws of marriage and divorce are laid down,
and the rights and obligations of spouses are spelled out. This subject
continues up to verse 35. Certain guiding principles about social behavior
and about the inner qualities of an individual believer are established. The
Muslims had to travel in the deserts of Arabia for jihad, preaching and trade.
Shortage of water during these trips created problems in offering obligatory
prayers with proper ablutions. To solve this problem, the alternate in the
form of tayammum is suggested in verse 43, and gasr that is, the reduction in
the number of rak'at in obligatory prayers is given in verse 101. During
battle, a particular way of congregational prayer (salat-ul-khawf) is allowed in
verses 102 and 103.
The Jews in Madinah, despite having entered into a treaty with the Muslims,
spared no effort in conspiring against them. In verses 44 to 57, and 153 to
170, their evil deeds are exposed, and they are advised to adopt the correct
line of thought and action. In verses 171 to 175, the Christians are included
in the address, and they are advised to adopt pure monotheism by negating
the concept of Trinity.

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The newly established Islamic state in Madinah had to have firm discipline
in its polity. Certain basic injunctions about good governance and
adjudication are given in verses 58 and 59. The hypocrites, though
apparently submissive to the Islamic political and legal set-up, would bypass
it whenever they had a chance. In verses 60 to 70, and again in 137 to 152,
their secret designs are unveiled, and they are sympathetically exhorted to
adopt a clear way of obedience to Allah and His Messenger g.
Jihad was one of the important tasks for the Muslims to preserve their faith
and to defend themselves against their enemies. Verses 71 to 96 have dealt
with the injunctions and related issues of jihad. Certain mischievous activities
of the hypocrites in the course of jihad are disclosed, and it is in this context
that the penal laws about different kinds of murder and homicide are laid
down in verses 92 and 93.
The Muslims living in Makkah faced many hardships in practicing their
religion. It was therefore enjoined upon them to migrate to Madinah. The
issues relating to this migration are taken up in verses 97 through 100.
Certain disputes were brought before the Holy Prophet . In verses 105 to
115, he is instructed how to adjudicate them, and the litigants are told how
to submit to his decisions. The fundamental faith of a Muslim is Tauhid
(believing in the Oneness of Allah Ta'ālā). Verses 116 to 126 highlight its
importance and establish that shirk (ascribing partners to Allah in any form)
was invented by Satan. The rewards of those who adhere to the true faith
and the punishment for those who oppose it are also mentioned.
Certain questions were asked by the Sahabah di
4 (the companions of the
Holy Prophet w) regarding family life and inheritance, the answers of which
are given in verses 127 to 129 and 176 respectively.
In short, the Surah is full of Islamic injunctions relating to different aspects
of human life. It may be said of this Surah that it enjoins taqwa in its opening
sentence, and that the entire Surah thereafter describes the practical
requirements of taqwa.

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Sūrah An-Nisa' 4:1-2
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحَيَـ
يَّأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِى خَلَقَكُم مِّن نَّفْسِ وَحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا
رِجَالاً كَثِيراً وَنِسَاءُ وَتَّقُواْ اللَّهَ الَّذِى تَسَآءَلُونَ بِهِ، وَالْأَرْحَامّ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا
وَءَاتُوْ اَلْيَنَّ أَمَهُمْ وَلَا تَتَبَدَّلُواْ الْخِيثَ بِالطَّيِّبِّ وَلَا تَأْكُلُواْ أَمْوَهُمْ إِلَى
أَمْوَلِكُمْ إِنَّهُ, كَانَ حُوبًا كَبِيرًا
SŪRAH AN-NISA'
(The Women)
This Surah is Madani, and comprises 176 'ayat (verses)
With the name of Allah, the All-Merciful, the Very-Merciful
O men, fear your Lord 1 who created you from a single soul, and from it
created its match, and spread many men and women from the two. Fear
Allah in whose name you ask each other (for your rights), and fear (the
violation of the rights of) the womb-relations. 2 Surely, Allah is watchful
over you. [1] Give the orphans their property, and do not substitute what
is bad for what is good, and do not eat up their property along with your
own. It is, surely, a great sin. [2]
1) See note 53 in the previous Sūrah 3.
2) When one demands his rights from someone else, he normally says, 'Give me
my dues for the sake of Allah'. It is this type of demand that is referred to here.
It means that when demanding your rights from others, you frequently refer to
Allah. Therefore, you should also be conscious of His commands when you are
obligated to give dues of others. Although this instruction covers all sorts of
rights, the rights of womb-relations have been particularly emphasized here,
because they are the most important ones, and because the following verses are
meant to spell out those rights.

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Sūrah An-Nisa' 4:3-5
وَإِنْ خِفْتُمْ أَلَّا نُقْسِطُواْ فِ اُلْيَنَ فَنْكِحُوْ مَا طَابَ لَكُمْ مِّنَ النِّسَاءِ مَثْنَى وَثُلَثَ
وَرُبَعَّ فَإِنْ خِفْتُمْ أَلَّا نَعْدِلُوْ فَوَاحِدَةً أَوْ مَا مَكَتْ أَيْمَنَّكُمَّ ذَلِكَ أَدْنَ أَلَّا تَعُولُواْ
وَءَاتُوْ اُلِّسَآءَ صَدُقَئِنَ نِحْلَةً فَإِن ◌ِبْنَ لَكُمْ عَن شَىْءٍ مِنْهُ نَفْسًا فَكُلُهُ هَنِّيْئًا مَّرِينًا
وَلَا تُؤْتُواْ السُّفَهَآءَ أَمْوَلَكُمُ الَِّى جَعَلَ اللَّهُ لَكُمْ قِيَمَا وَأَزْزُقُوهُمْ فِهَا وَأَكْسُوهُمْ
وَقُولُواْ لَمْ قَوْلًا مَّعْرُوفًا
If you fear that you will not do justice to the orphans, then, marry the
women you like, 3 in twos, in threes and in fours. But, if you fear that
you will not maintain equity, then (keep to) one woman, 4or bondwomen
you own. It will be closer to abstaining from injustice. [3] Give women
their dower in good cheer. Then, if they forego some of it, of their own
will, you may have it as pleasant and joyful. [4] Do not give the feeble-
minded your property 5 that Allah has made a means of support for you,
and do feed them from it, and clothe them, and speak to them in fair
words. [5]
3) This is to eliminate an unjust custom that was prevalent in Arabia. If a cousin
became the guardian of a beautiful or rich orphan girl, he would marry her
without giving her the due rights of dower and maintenance and without
treating her as his wife on an equal basis. The verse says, 'If you apprehend that
you will not fulfill the obligations towards the orphan girls, then avoid marrying
them, and marry other women who are lawful for you.' This explanation of the
verse is given by Sayyidah 'Aishah po (Bukhari)
4) Another practice in Arabia was that a man was allowed to have as many
wives as he wished and that too without maintaining equality between them.
The verse has restricted the number of wives to four, and obligated the husband
to maintain full equality between them. If one is unable to maintain equality, he
is forbidden from having more than one wife.
5) The guardians of orphans are required to hand their property over to them
when they attain maturity, as is mentioned in the next verses. If the orphans are
feeble-minded, however, the guardians are directed to retain their property in
trust until they attain mental maturity. 'Your property' here means 'the property
of the orphans held by you in trust.'

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Sūrah An-Nisa' 4:6-9
وَابْئَلُواْ الْيَمَى حَتَّى إِذَا بَلَغُواْ النِّكَاحَ فَإِنْ ءَانَسْتُم مِّنْهُمْ رُشِدًا فَادْفَعُواْ إِلَيْهِمْ أَمْوَهُمَّ
وَلَا تَأْكُلُهَا إِسْرَافًا وَبِدَارًا أَن يَكْبَرُواْ وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفٌّْ وَمَن كَانَ
فَقِيَرًا فَلْيَأْكُلُ بِالْمَعْرُوفِّ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَمْ فَأَشْهِدُواْ عَلَيْهِمَّ وَكَفَى بِلَّهِ
لِلِّجَالِ نَصِيبٌ مِّمَا تَرَكَ الْوَلِدَانِ وَالْأَقْرَبُونَ وَلِلْنِّسَاءِ نَصِيبٌ مِّمَّا تَرَكَ
حَسِيبًا
وَإِذَا حَضَرَ
اُلْوَالِدَانِ وَالْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَّ نَصِيبًا مَّفْرُوضًا
ج
الْقِسْمَةَ أُوْلُواْ الْقُرْبَى وَالْيَنَمَى وَالْمَسَكِينُ فَارْزُقُوهُمْ مِنْهُ وَقُولُواْ لَهُمْ قَوْلًا
وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُواْ مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَفًا خَافُواْ
مَعْرُوفًا
عَلَيْهِمْ فَلْيَتَّقُواْ اللَّهَ وَلْيَقُولُواْ قَوْلًا سَدِيدًا
Test the orphans until they reach the marriageable age. Then, if you
perceive in them proper understanding, hand their property over to them,
and do not consume it extravagantly and hastily, lest they should grow
up. Whoever is rich should abstain (from using it for himself), and
whoever is poor may have from it (to the extent of his necessary need)
with fairness. So, when you hand their property over to them, make
witnesses upon them. Allah is sufficient for reckoning. [6] For men there
is a share in what the parents and the nearest of kin have left. And for
women there is a share in what the parents and the nearest of kin have
left, be it small or large __ a determined share. [7] If the relatives (who are
not heirs) and the orphans and the needy are present at the time of
distribution, give them some of it, and speak to them in fair words. 6[8]
Those people should be fearful (in their behavior towards orphans) who,
if they leave behind some helpless children, would remain anxious for
them. So, they should fear Allah and say what is right. [9]
6) This is an advice to the heirs that those of them who are adult should give
something from their shares in inheritance to the orphans and the needy
present at the time of distribution. If some relatives are also present who are
not legal heirs of the deceased, but wrongly expect to have a share, they should
be told in polite manner that only heirs are entitled to get a share in the
inheritance. This is the purport of 'speak to them in fair words.'

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Sūrah An-Nisa' 4:10-11
إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَلَ اُلْيَتَمَى ◌ُلْمًا إِنَّمَا يَأْكُلُونَ فِىِ بُطُونِهِمْ نَارًا
يُوصِيكُمُ اللَّهُ فِى أَوْلَدِ كُمَّ لِلذَّكَرِ مِثْلُ حَظِّ
وَسَيَصْلَوْنَ سَعِيرًا
اُلْأُنْشَيَيْنِّ فَإِنِ كُنَّ نِسَآءٍ فَوْقَ أَثْنَتَيْنِ فَلَهُنَّ ثُلُنَا مَا تَرَكٌ وَإِن كَانَتْ وَاحِدَةً
فَلَهَا النَّصْفُبَّ وَلِأَبَوَيْهِ لِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُ، وَلَدَّ
فَإِن لَّمْ يَكُنْ لَّهُ وَلَدٌ وَوَرِثَهُ: أَبَوَاهُ فَلِأُمِّهِ الثُّلُثُّ فَإِن كَانَ لَهُ: إِخْوَةٌ فَلِأُمِّهِ
السُّدُسُّ مِنْ بَعْدٍ وَصِيَّةٍ يُوصِى بِهَا أَوْ دَيْنٍّ ءَابَآؤُكُمْ وَأَبْنَاؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ
أَقْرَبُ لَكُمْ نَفْعًا فَرِيضَةً مِّنَ اللَّهِ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا.
Surely, those who unjustly devour the property of the orphans do nothing
but devour fire into their bellies, and soon they shall enter a blazing Hell.
[10] Allah directs you concerning your children: 7 for a male there is a
share equal to that of two females. But, if they are (only) women, more
than two, then they get two-thirds of what one leaves behind. If she is
one, she gets one-half. As for his parents, for each of them, there is one-
sixth of what he leaves in case he has a child. But, if he has no child and
his parents have inherited him, then his mother gets one-third. If he has
some brothers (or sisters), his mother gets one-sixth, all after (settling)
the will he might have made, or a debt. 8 You do not know who, out of
your fathers and your sons, is closer to you in benefiting (you). All this is
determined by Allah. Surely, Allah is All-Knowing, All-Wise. [11]
7) This is the detailed Law of inheritance. Certain shares are allocated for
different heirs. After giving to each his allocated share, the rest is shared by the
children of the deceased in a way that a son deserves twice the share of a
daughter. The same rule applies to brothers and sisters or other 'aşbat where
there are no children left by the deceased.
8) The rule repeated in these verses lays down that, out of the inheritance, the
debts of the deceased must be paid first, then if he has made a will in favor of
someone who is not his heir, his will should be implemented to the extent of
one third of the remaining property. The legal heirs will be entitled to their
shares after settling debts and enforcing the will.

148
Sūrah An-Nisa' 4:12-14
ج
وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَجُكُمْ إِن لَّمْ يَكُنْ لَّهُنَّ وَلَدٌ فَإِنِ
كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ الزُّبْعُ مِمَا تَرَكْنَّ مِنْ بَعْدٍ وَصِيَّةٍ يُوصِينَ
بِهَا أَوْ دَيْنٍ وَلَهُنَّ اُلرُّبُعُ مِمَا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَّ فَإِن
كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الْثُّمُنُ مِمَّا تَرَكْتُم مِّنْ بَعْدِ وَصِيَّةٍ
تُوُصُونَ بِهَا أَوْ دَيْنٍ وَإِن كَانَ رَجُلٌ يُورَثُ عَلَلَةً أَوِ أَمْرَأَةٌ وَلَهُ
أَخُ أَوْ أُخْتُ فَلِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسَُّ فَإِن كَانُواْ أَكْثَرَ مِنْ ذَلِكَ فَهُمْ
شُرَكَآءُ فِى الثُّلُثِّ مِنْ بَعْدِ وَصِيَّةٍ يُوصَى بِهَآ أَوْ دَيْنٍ غَيْرَ مُضَآرٍّ
وَصِيَّةً مِّنَ اُللَّهُ وَاللَّهُ عَلِيمٌ حَلِيمٌ ﴾ تِلْكَ حُدُودُ اللَّهِ وَمَن يُطِعِ
اللَّهَ وَرَسُولَهُ، يُدْخِلْهُ جَنَّاتٍ تَجْرِى مِن تَحْتِهَا الْأَنْهَرُ خَلِدِينَ
وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ.
فِيهَا وَذَلِكَ الْفَوْزُ الْعَظِيمُ
وَيَتَعَدَّ حُدُودَهُ، يُدْخِلْهُ نَارًا خَلِدًا فِيهَا وَلَهُ عَذَابٌ مُهِينٌ 00
For you there is one-half of what your wives leave behind, in case they
have no child. But, if they have a child, you get one-fourth of what they
leave, after (settling) the will they might have made, or a debt. For them
(the wives) there is one-fourth of what you leave behind, in case you have
no child. But, if you have a child, they get one eighth of what you leave,
after (settling) the will you might have made, or a debt. And if a man or
a woman is Kalalah (i.e. has neither parents alive, nor children) and has
a brother or a sister, then each one of them will get one-sixth. However,
if they are more than that, they will be sharers in one-third, after (settling)
the will that might have been made, or a debt, provided that the will must
not be intended to harm anyone. This is a direction from Allah. Allah is
All-Knowing, Forbearing. [12]
These are the limits set by Allah. Whoever obeys Allah and His
Messenger, He will admit him to gardens beneath which rivers flow,
where he will live forever. That is a great success. [13] Whoever disobeys
Allah and His Messenger and transgresses the limits set by Him, He
shall admit him to the Fire, where he will remain forever. For him there
is a humiliating punishment. [14]

149
Surah An-Nisa' 4:15-17
وَالَّتِى يَأْتِيْنَ اُلْفَحِشَةَ مِن نِسَابِكُمْ فَاسْتَشْهِدُواْ عَلَيْهِنَّ أَرْبَعَةً مِّنكُمْ
فَإِن شَهِدُواْ فَأَمْسِكُوهُنَ فِى الْبُيُوتِ حَتَّى يَتَوَقَّهُنَّ اُلْمَوْتُ أَوْ يَجْعَلَ اللَّهُ لَهُنَّ
وَالَّذَانِ يَأْتِيَنِهَا مِنكُمْ فَاذُوهُمَّا فَإِن تَابَا وَأَصْلَحَا
سَبِيلًا"
فَأَعْرِضُواْ عَنْهُمَاْ إِنَّ اللَّهَ كَانَ تَوَّابًا زَّحِيمًا (٨٩) إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ
لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَلَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُوْلَئِكَ يَتُوبُ اَللَّهُ
عَلَيْهِمُ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا
Those of your women who commit the shameful act, have four witnesses
(against them) from among you. So, if they testify, then confine those
women to their homes until death overcomes them, or Allah prescribes a
way for them. 9 [15] Those two of you who commit it, chastise both of
them. 10 However, if they repent and make amends, then, overlook them.
Surely, Allah is Most-Relenting, Very-Merciful. [16]
The relenting taken by Allah upon Himself is for those who do evil in
ignorance, then repent shortly thereafter. So, Allah relents towards them.
Allah is All-Knowing, All-Wise. [17]
9) In the beginning, the punishment for adultery committed by a married
woman was to confine her in her home for good. But the verse itself alludes to
the fact that this law will be replaced by another one. This is the meaning of the
last sentence 'or Allah prescribes a way for them.' This way was then prescribed
by the beginning verses of Surah An-Nur and by the detailed explanations of the
Holy Prophet .
10) It could mean that the punishment of adultery is not restricted to married
women, but whenever a male and female, married or unmarried, indulge in
adultery or fornication, they must be chastised by any means. According to
some commentators, reference here is to sodomy. No specific punishment is
prescribed in either case. The direction is that they should be chastised.
Different methods of chastisement have been suggested by different jurists.

150
Sūrah An-Nisa' 4:18-19
وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ
اُلْمَوْتُ قَالَ إِنِّى تُبْتُ الْثَنَ وَلَا الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارُ أُوْلَئِكَ
◌ْ يَأَيُّهَا الَّذِينَ ءَامَنُواْ لَا يَحِلُّ لَكُمْ أَن تَرِثُواْ
أَعْتَدْنَا لَمْ عَذَابًا أَلِيمًا !
اَلْنِسَآءَ كَرْهًا وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُواْ بِبَعْضِ مَآ ءَاتَلْتُمُوهُنَّ إِلَّ أَن يَأْتِينَ
◌ِفَاحِشَةٍ مُّبَيِّنَةٍ وَعَاشِرُوهُنَّ ◌ِالْمَعْرُوفِ فَإِن كَرِهْتُمُوهُنَّ فَعَسَى أَنْ تَكْرَهُواْ
9
شَيْئًا وَيَجْعَلَ اللَّهُ فِيهِ خَيْرًا كَثِيرًا
The relenting is not for those who do the evil deeds, until when the time
of death approaches one of them, he says, "Now I repent", nor for those
who die while they are still disbelievers. For them We have prepared a
painful punishment. [18] O you who believe, it is not lawful for you that
you should forcibly take women as inheritance. 11 Do not hold on to them
so that you may take away some of what you have given them, unless
they commit a clearly shameful act. 12 Live with them in the recognized
manner. If you dislike them, then it is quite likely that you dislike
something and Allah has placed a lot of good in it. [19]
11) There was a vicious practice in vogue whereby when the husband of a
woman would pass away, his legal heirs used to take her as a part of inheritance,
in the sense that at times they would marry her against her will, and at times
they would not allow her to contract a new marriage at all. In some cases they
would keep her in their homes as a prisoner, and would not allow her to go out
unless she would forego her property in their favor. The present verse
condemns and prohibits all of these practices.
12) Some husbands wanted to divorce their wives for no fault of the women,
but simply because they disliked them. Still, they used to hold on to them
without giving them their rights as due. The intention was that the woman,
disgusted by her husband's behavior, should offer some of her dower or other
property to the husband to secure her release from his bond of marriage. The
verse forbids husbands from holding on to their women with this selfish intent.
The only exception given by the verse is that if the women commit adultery,
they may be confined to their homes as mentioned above in verse 15, or if they

151
Sūrah An-Nisa' 4:20-23
وَإِنْ أَرَدَّتُمُ اُسْتِبْدَالَ زَوْجِ مَّكَانَ زَوْجِ وَءَاتَيْتُمْ إِحْدَثَهُنَّ قِنَطَارًا فَلَا
وَكَيْفَ تَأْخُذُونَهُ.
تَأْخُذُواْ مِنْهُ شَيْئًاً أَتَأْخُذُونَهُ بُهْتَنَّا وَإِثْمًا مُّبِينًا
وَقَدْ أَفْضَى بَعْضُكُمْ إِلَى بَعْضٍ وَأَخَذْنَ مِنكُم مِّيثَقًّا غَلِيظًا
وَلَا تَنْكِحُواْ مَا نَكَحَ ءَابَاؤُكُم مِّنَ الْنِسَاءِ إِلَّ مَا قَدْ سَلَفَ إِنَّهُ.
حُرِّمَتْ عَلَيْكُمْ أُمَّهَتُكُمْ
كَانَ فَاحِشَةً وَمَقْتًا وَسَآءَ سَبِيلًا
وَبَنَاتُكُمْ وَأَخَوَانُكُمْ وَعَمَّتُكُمْ وَخَلَاتُكُمْ وَبَنَاتُ الْأَخْ وَبَنَاتُ
اُلْأُخْتِ وَأُمَّهَةُ كُمُ الَّتِى أَرْضَعْنَكُمْ وَأَخَوَتُكُم مِّنَ الرَّضَعَةِ
If you want to take a wife in place of the one (you have), and you have
given her plenty of wealth, then do not take any of it back. Would you
take it through imputation and open sin?13 [20] How can you take it
when you have had access to each other and they have taken a firm
covenant from you? [21] Do not marry those women whom your fathers
had married except what has passed. 14 It is indeed shameful and
detestable, and it is an evil practice. [22] Prohibited for you are your
mothers, your daughters, your sisters, your paternal aunts, your maternal
aunts, daughters of brother, daughters of sister, your mothers who
suckled
you,
your
sisters
through
suckling,
commit any shameful act, even though it is short of adultery, the husband is
allowed to subject her release to the condition that she gives back some of the
dower he had given to her.
13) This means that if you demand any monetary return in lieu of divorce, it
would imply that you are accusing them of a shameful act, because such a
demand is allowed as per verse 19 only when she commits a shameful act. Thus,
it is a false imputation.
14) The expression 'except what has passed' in this and the following verse
refers to a marital state that has legally ended before or immediately after the
revelation of these verses. The concerned parties will not incur a sin for such
marriages.