Overview - Surah 4: an-Nisa' (Women )
It is referred to as ‘an-Nisa’ [The Women] – many of the rulings regarding women and family life are in this Surah. The word 'an-Nisa' occurs with more frequency in this Surah then in any other Surah - being mentioned 18 times [Interestingly, the word Man/Men - occur more times in this Surah than any other Surah - total of 8 times].
According to many scholars, the Surah was revealed after the Battle of Uhud, which left 70 of the Muslims killed. This situation brought about the need to address issues such as inheritance left by those killed etc. Hence in Surah an-Nisa, Allah Almighty address issues such as dealing with orphans [including children of those killed at Uhud] and inheritance.
There are 176 Ayaat in this Surah.
Sections:
- Responsibility to take care of the family. Special care of orphans.
- Laws of inheritance. It is an obligation from Allah.
- Relations between men and women should be based on the principle of equity and goodness.
- Rules of marriage especially concerning the women who cannot be taken in marriage.
- Men and women's rights over their properties.
- Disagreement and reconciliation between husband and wife.
- Internal and external purity: rules of wudu, ghusl and prayers.
- Fulfill the trusts and refer all disputes to Allah and His Messenger.
- Those who decline to accept the decisions of Allah's Messenger are the hypocrites.
- It is the duty of the Believers to establish justice and protect the poor and oppressed.
- Hypocrites' attitude to the Prophet and to the Believers
- How to deal with the hypocrites who are prone to fighting
- Believers must respect the life of other Believers, Murder and its punishment.
- Believers must join and live with other Believers unless they are unable to do so.
- Prayers for the travelers and those who are in the battlefield.
- Always be just and do not take the side of the unjust.
- The secret councils of the hypocrites.
- Allah will not forgive Shirk. Shaitan's misleading of humans through deceptions and false promises.
- Some more directions about dealing with orphans and family disputes.
- Believers must stand for justice for all. Must pay attention to their faith.
- Hypocrites try to deceive Allah. They are lazy in their prayers. Their end will be the lowest part of hell.
- Allah's punishment for those who broke their covenant with Him. Some People of the Book tried to crucify Jesus, but Allah saved him.
- The message of Islam is the same as the message of previous Prophets.
- Invitation to the People of the Book to accept Islam and recognize the true teachings of Jesus. Some more elaboration on the law of Inheritance.
Overview
Total Ayat | 176 |
Total Words * | 3747 |
Root Words * | 474 |
Unique Root Words * | 13 |
Makki / Madani | Madani |
Chronological Order* | 92nd (according to Ibn Abbas) |
Year of Revelation* | 17th year of Prophethood (4th Year Hijri) |
Events during/before this Surah*
, Battle of Uhud, Change of Qiblah from Jerusalem to Makkah - Battle of Badr, Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah, , 2nd Pledge of Aqabah, 1st Pledge of Aqabah, Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey, Boycott of Banu Hashim Yr 3, Boycott of Banu Hashim Yr 2, Boycott of Banu Hashim Yr 1, 2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
| |
Events during/after still to occur*
Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
| |
Names of Prophets Mentioned
Nuh, Ibrahim, Ismail, Ishaq, Yaqub, Ayyub, Musa, Harun, Dawud, Sulayman, Yunus, Isa
| |
Surah Index
Aaron, Ablution, Ablution (circumstances requiring) , Abraham, God (replaces humans with another) , God (giving it all up for him) , God (good and evil are from Him) , God (hard strivers rewarded better) , God (not a trinity) , God (remembering him standing--- sitting--- lying down) , God (wills no wrong to His creation) , Alliances (forbidden with hypocrites) , Angels, Apostasy, Behaviour (conceit discouraged) , Behaviour (don’t mention evil things openly) , Behaviour (towards slaves) , Charity, Charity (niggardliness) , Charity (spending to earn praise forbidden) , Christians (asked not to deify Jesus) , Commandments (kindness towards others) , Commandments (leave company of those in the act of mocking God’s law) , Danger (be prepared for) , David, David (given the Psalms) , Death, Death (while fleeing evil towards God) , Disbelievers, Disbelievers (God’s promise to) , Disbelievers (leave company of those in the act of mocking God’s law) , Disbelievers (relationship to belivers) , Divorce, Divorce (Man) (divorce one woman for another - don’t take back what you gave first), Divorce (Man) (don’t hold wives against their will), Divorce (reconciliation attempt) , Divorce (Woman) (fear ill treatment by husband), Fasting, Fighting (aggression) (forbidden), Fighting (be brave) , Fighting (exemptions) (for helpless), Fighting (exemptions) (for ill), Fighting, Fighting (in God’s cause) , Fighting (not for material gain) , Fighting (when ordained) , Friends (leave company of those in the act of mocking God’s law) , Golden Calf, Greetings, Guardianship (proper conduct of) , Guardianship (punishment for bad ones) , Guardianship (when to end it) , Guardianship (witnesses required to end it) , Hell, Humankind (creation of) , Humankind (selfishness ever present in soul) , Hypocrites, Iblis, Immorality (punish both) , Immorality (punish both) (repentance cancels punishment), Immorality (punish both) (deathbed repentance excluded), Immorality (women) , Immorality (women) (four witnesses required in order to convict), Inheritance, Inheritance (apportionment to) (children and parents), Inheritance (apportionment to) (other kin--- orphans--- and the needy), Inheritance (apportionment to) (siblings), Inheritance (apportionment to) (widows and widowers), Inheritance (don’t hold unloved wives for) , Inheritance (for men) , Inheritance (for women) , Inheritance (summary) , Intoxicants (don’t pray while drunk) , Isaac, Ishmael, Jacob, Jesus, Jesus (bears witness on Resurrection Day) , Jesus (Christians asked not to deify) , Jesus (Jews boast of killing) , Jesus (only a messenger) , Jesus (only seemed slain and crucified) , Jesus (resurrected) , Jesus (truth about him will be realised when people die) , Jews (believe in but few things) , Jews (denied good things of life) , Jews (denied good things of life) (reasons for), Jews, Jews (slaying prophets) , Jews (some distort meanings of all revelations) , Jews (warning to) , Jihad, Jihad (striving hard in God’s cause) , Job, Jonah, Judgement, Judgement (Day) , Killing, Killing (another believer inconceivable unless by mistake) , Killing (another believer inconceivable unless by mistake) (reparations for), Killing (deliberate killing of believer and punishment) , Killing (don’t harm those offering peace) , Killing (not for material gain) , Killing (only during hostilities in progress) , Knowledge, Marriage (appoint arbiter from among you when fearing a breach) , Marriage (don’t hold wives against their will) , Marriage (dowry) , Marriage (dowry) (other mutually agreed arrangements), Marriage (dowry) (woman may return it), Marriage (forbidden) (to certain kin), Marriage (fornication forbidden) , Marriage (if woman fears mistreatment from her husband) , Marriage (polygamy) , Marriage (polygamy) (restrictions about), Marriage (polygamy) (warning against), Marriage (to orphans) , Marriage (to single woman only) , Marriage (to slave) (woman if need arises), Marriage (to slave) (better if men don’t marry), Marriage (to slave) (even if she’s married before being captured), Marriage (to slave) (punishment only half of free women’s if immoral), Mary, Materialism (envy forbidden) , Materialism (forbidden) , Materialism (punishment for) , Materialism (ruining others forbidden) , Mockery (leave company of those in the act of mocking God’s law) , Muhammad (as judge for followers) , Old Testament (followers of) , Orphans, Orphans (leave their possessions) , Prayer (not while drunk) , Prayer (sacred duty linked to time of day) , Prayer (while in danger) , Psalms, Psalms (given to David) , Qur’an, Ramadhan, Record of personal deeds, Religion, Religion (try and penetrate deepest meaning of) , Resurrection (Day) , Resurrection (of soul) , Revelation, Sabbath (breakers) , Sexual Relations, Sexes (created from one living entity (soul)) , Sexes (each entitled to own earnings) , Sexes (equality of) , Sexes (men provide for women) , Sin, Sin (avoiding) , Sin (blaming another) , Slaves, Slaves (freeing) (as penance for death of believer fighting against you), Solomon, Trinity (God is not a) , Usury (Jews took it even though forbidden to) , Weather (rain) (and fighting), Women (gross moral depravity) , Women (gross moral depravity) (punishment for), Women (gross moral depravity) (repentance), Women (ill willed) , Women (ill willed) (punishment for), Women (righteous guard intimacies revealed to them)
|
Consolidation of the Muslim Ummah. The main object of this Surah is to teach the Muslims the ways that unite a people and make them firm and strong. Introductions for the stability of family, which is the nucleus of community have been given. Then they have been urged to prepare themselves for defence. Side by side with these, they have been taught the importance of the propagation of Islam. Above all, the importance of the highest moral character in the scheme of consolidation of the Community has been impressed.
The main theme of this Surah is the building of a strong Islamic community. Guidelines are provided to the Muslims for uniting their ranks to be firm and strong. Instructions are given to stabilize the family structure, which is the nucleus of a strong community. Muslims are urged to prepare themselves for defense and to be the torchbearers of Islam. The importance of having a high moral character in building a strong community is emphasized.
Guidelines for the smooth running of family life are provided and methods to settle family disputes are taught. Rules for marriage are prescribed and rights of wife and husband are assigned fairly and equitably. The status of women in the society is determined and the declaration about the rights of orphans is made. Laws and regulations are laid down for the distribution of inheritance. Instructions are given to reform the economic system. The foundation of criminal laws is laid down. Drinking is prohibited. Instructions are given for cleanliness and purification. The Muslims are taught what kind of relations they should have with their Rabb and with their fellow human beings. Instructions are given for the maintenance of discipline in the Muslim community.
The moral and religious condition of the People of the Book is reviewed to teach lessons to the Muslims, and a warning is given to refrain from following in their footsteps. The distinctive features of hypocrisy and true faith are clearly marked for easy identification between the two. The setback in the Battle of Uhud had enabled the mushrik Arab clans, the neighboring Jews, and the hypocrites in Al-Madinah to threaten the Muslims from all sides. At this critical stage, Allah's grace filled the Muslims with courage and gave them the necessary instructions during that period. In order to counteract the fearful rumors that were being spread by the hypocrites, they were asked to make a thorough inquiry about their accuracy and then inform the appropriate leadership. Muslims were experiencing difficulties in offering their Salah during the expeditions when water was not available to perform ablution. In such circumstances Allah granted a permission to make Tayammum (purification with clean earth), and to shorten the Salah or to offer the "Salat-ul-Khauf," when they were faced with danger. Instructions were also given to those Muslims who were living in the enemy camps that they should migrate to Al-Madinah, the Islamic State.
Clear instructions are also given regarding the hypocrites and nonbelligerent clans. On one hand, the superiority of Islamic morality and culture is established over that of the Jews, Christians and mushrikin; on the other hand, their incorrect religious concepts, immorality, and evil actions are criticized to prepare the ground for inviting them to the Right Way.
Establishment of the new Islamic social order after removing the pre-Islamic Jahili system.
'an-Nisa' (Women) occurs more times in this Surah than in any other Surah - 18 times.
'Yateem' (Orphan) is mentioned 8 times - higher than any other Surah.
'Da'afah' (weak) is mentioned 8 times - higher than any other Surah.
'Ghafarah' (Forgiveness) is mentioned 21 times - higher than any other Surah.
'Hakama' (Ruling/wisdom) is mentioned 22 times - higher than any other Surah.
The Just System will protect the rights of the weak and vulnerable members of society albeit, women, orphans, marriage, forced marriage, inheritance and financial rights. We can also take note that Ghafara (forgiveness) appears most in this Surah. As people are weak, we should be fair to the weak and forgiving towards them.
Manuscripts / Inscriptions
17th Century
15th century
1085 AH (1707 CE)
7th/13th-8th/14th Century
1606-1617 CE
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
3rd Century Hijrah
Late 9th – early 10th century AD
2nd Century of Hijrah
1st Century Hijrah
1st Century Hijrah
1st Century Hijrah
- Surah an-Nisa is named after 'Women', There is not a Surah named after Men.
- Words stemming from R-Q-B (watch/observe) appear more times in this Surah then any other Surah of the Qur'an. It appears 4 times.
-
'an-Nisa' (Women) occurs more times in this Surah than in any other Surah - 18 times.
-
'Yateem' (Orphan) is mentioned 8 times - higher than any other Surah.
-
'Da'afah' (weak) is mentioned 8 times - higher than any other Surah.
-
'Ghafarah' (Forgiveness) is mentioned 21 times - higher than any other Surah.
-
'Hakama' (Ruling/wisdom) is mentioned 22 times - higher than any other Surah.
- The word مُرَٰغَمًا "locations" in (4:100) is unique to this Surah.
- There are 14 Unique Words - ONLY used in Surah an-Nisa
ذ ي غ - "They spread" (4:83)
ف ض و - "Intimate with one another" (4:21)
ن ب ط - "draw conclusion (from) it" (4:83)
ج ب ت - "false god/ sorcery/superstition" (4:51)
ر غ م - "locations" (4:100)
ن ض ج - "roasted" (4:56)
ح و ب - "sin" (4:2)
ب ت ك - "cut off" (4:119)
ث ب ي - "companies" (4:71)
ع و ل - "injustice/deviate from the right course" (4:3)
ذ ب ذ ب - "wavering between them" (4:143)
ب ط أ - "lags behind" (4:72)
ب د ر - "suddenly/haste" (4:6)
ن ك ف - "disdain" (4:172) -
(4:12) is the longest Ayat of this Surah with 88 words,
وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ إِن لَّمْ يَكُن لَّهُنَّ وَلَدٌ ۚ فَإِن كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ الرُّبُعُ مِمَّا تَرَكْنَ ۚ مِن بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَا أَوْ دَيْنٍ ۚ وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَدٌ ۚ فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُم ۚ مِّن بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَا أَوْ دَيْنٍ ۗ وَإِن كَانَ رَجُلٌ يُورَثُ كَلَالَةً أَوِ امْرَأَةٌ وَلَهُ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ ۚ فَإِن كَانُوا أَكْثَرَ مِن ذَٰلِكَ فَهُمْ شُرَكَاءُ فِي الثُّلُثِ ۚ مِن بَعْدِ وَصِيَّةٍ يُوصَىٰ بِهَا أَوْ دَيْنٍ غَيْرَ مُضَارٍّ ۚ وَصِيَّةً مِّنَ اللَّـهِ ۗ وَاللَّـهُ عَلِيمٌ حَلِيمٌ "And for you is half of what your wives leave if they have no child. But if they have a child, for you is one fourth of what they leave, after any bequest they [may have] made or debt. And for the wives is one fourth if you leave no child. But if you leave a child, then for them is an eighth of what you leave, after any bequest you [may have] made or debt. And if a man or woman leaves neither ascendants nor descendants but has a brother or a sister, then for each one of them is a sixth. But if they are more than two, they share a third, after any bequest which was made or debt, as long as there is no detriment [caused]. [This is] an ordinance from Allah, and Allah is Knowing and Forbearing. " (4:12) -
(4:68) is the shortest Ayat of this Surah with only 3 words,
وَلَهَدَيْنَاهُمْ صِرَاطًا مُّسْتَقِيمًا " And We would have guided them to a straight path." (4:68)
Total Word Count per Ayat (shows how many words per Ayat) * | ||
# | Root Word | Frequency in Surah | Frequency in Qur'an |
---|---|---|---|
1. | أ ل ه | 231 | 2851 |
2. | ك و ن | 114 | 1390 |
3. | ٱلَّذِى | 74 | 1464 |
4. | أ م ن | 64 | 879 |
5. | ق و ل | 46 | 1722 |
6. | إِلَىٰ | 41 | 742 |
7. | ك ف ر | 38 | 525 |
8. | ب ي ن | 37 | 523 |
9. | أ ت ي | 35 | 549 |
10. | ر س ل | 31 | 513 |
Root Word | Frequency in Surah |
Frequency in Qur'an |
---|---|---|
أ ل ه | 231 | 2851 |
ك و ن | 114 | 1390 |
ٱلَّذِى | 74 | 1464 |
أ م ن | 64 | 879 |
ق و ل | 46 | 1722 |
إِلَىٰ | 41 | 742 |
ك ف ر | 38 | 525 |
ب ي ن | 37 | 523 |
أ ت ي | 35 | 549 |
ر س ل | 31 | 513 |
This Surah comprises several discourses which were revealed on different occasions during the period ranging probably between the end of year 3 A.H. and the end of 4 A.H. or the beginning of 5 A.H. Although it is difficult to determine the exact dates of their revelations it is possible to assign to them a fairly correct period with the help of the Commandments and the events mentioned therein. A few instances are given below by way of illustration:
1. We know that the inheritance law for those martyred and protection for the rights of the orphans was sent down after the Battle of Uhud (in which 70 Muslims were martyred). From this we conclude that v. 1 -28 were revealed on that occasion.
2. We learn from the traditions that the ruling regarding the prayer (Salah) during war time was given on the occasion of the Zat-ur-Riqa’aan expedition. This took place in 4 A.H. From this we conclude that the discourse containing v. 102 was revealed on that occasion.
3. The last warning to the Jews was given before the Banu-Nadheer were exiled from Madinah in Rabi’-ulAwwal 4 A.H. It may therefore be assumed that the discourse containing v. 47 was revealed before that date.
4. The permission about performing ablution with dust in the event of no water (tayammum) verse 43, was given during the Bani-al-Mustaliq expedition which took place in 5 A.H. [REF: Mawdudi]
Let us now consider the social and historical considerations of the period in order to understand the Surah. All the discourses in this Surah deal with three main problems which confronted the Prophet at the time. First of all he was engaged in bringing about an all round development of the islamic Community that had been formed at the time of his migration to Madinah. For this purpose he was introducing new moral cultural social economic and political ways in place of the old ones of the pre-islamic period. The second thing that occupied his attention and efforts was the bitter struggle that was going on with the polytheist Arabs, the Jewish clans and the hypocrites who were opposing tooth and nail his mission of reform. Above all, he had to propagate Islam in the face of the bitter opposition of these powers of evil with a view to capturing more and more minds and hearts.
Accordingly detailed instructions have been given for the consolidation and strengthening of the islamic Community in continuation of those given in Surah 2: Al-Baqarah (The Cow). Principles for the smooth running of family life have been laid down and ways of settling family disputes have been taught. Rules have been prescribed for marriage and rights of wife and husband have been apportioned fairly and equitably. The status of women in the society has been determined and the declaration of the rights of orphans has been made. Laws and regulations have been laid down for the division of inheritance and instructions have been given to reform economic affairs. The foundation of the penal code has been laid down, drinking has been prohibited and instructions have been given for cleanliness and purity. The Muslims have been taught the kind of relations good men should have with their God and fellow men. Instructions have been given for the maintenance of discipline in the Muslim Community.
The moral and religious condition of The People of the Book (Jews and Christians) has been reviewed to teach lessons to the Muslims and to forewarn them to refrain from following in their footsteps. The conduct of the hypocrites has been criticized and the distinctive features of hypocrisy and true faith have been clearly marked off to enable the Muslims to distinguish between the two. In order to cope with the aftermath of the Battle of Uhud, Inspiring discourses were sent down to urge the Muslims to face the enemy bravely, for defeat in the Battle had so emboldened the polytheist Arab clans and the neighbouring Jews and the hypocrites at home, that they were threatening the Muslims on all sides. At this critical juncture God filled the Muslims with courage and gave them such instructions as were needed during that period of war clouds. In order to counteract the fearful rumours that were being spread by the hypocrites and the Muslims of weak faith they were asked to make a thorough enquiry into them and to inform the responsible people about them. Then they were experiencing some difficulties in offering their prayer during the expeditions to some places where no water was available for performing their ablutions etc. In such cases they were allowed to cleanse themselves with pure earth and to shorten the prayer or to offer the “Prayer of Fear” when they were faced with danger. Instructions were also given for the solution of the puzzling problem of those Muslims who were scattered among the unbelieving Arab clans and were often involved in war. They were asked to migrate to Madinah the abode of Islam.
This Surah also deals with the case of Banu nadir who were showing a hostile and menacing attitude in spite of the peace treaties they had made with the Muslims. They were openly siding with the enemies of Islam and hatching plots against the Prophet and the Muslim Community even at Madinah itself. They were taken to task for their inimical behaviour and given a final warning to change their attitude and were at last exiled from Madinah on account of their misconduct.
The problem of the hypocrites, who had become very troublesome at that time, was involving the Believers in difficulties. Therefore, they were divided into different categories to enable the Muslims to deal with them appropriately. Clear instructions were also given regarding the attitude they should adopt towards the non-belligerent clans. The most important thing needed at that time was to prepare the Muslims for the bitter struggle with the opponents of Islam. For this purpose greatest importance was attached to their character building, for it was obvious that the small Muslim Community could only come out successful, nay, survive, if the Muslims possessed high moral character. They were, therefore, enjoined to adopt the highest moral qualities and were severely criticized whenever any moral weakness was detected in them.
Though this Surah mainly deals with the moral and social reforms, yet due attention has been paid to propagation of Islam. On the one hand, the superiority of the islamic morality and culture has been established over that of the Jews, Christians and polytheists; on the other hand, their wrong religious conceptions, their wrong morality and their evil acts have been criticized to prepare the ground for inviting them to the way of the Truth.
- Restriction on number of wives.
- Marriage and the rights of women.
- Laws of inheritance, women are awarded the rights to inherit.
- Acceptable and unacceptable repentance.
- Mahram relations - relatives that are prohibited for marriage.
- Commandment about 'arbitration' in family disputes.
- Second commandment relating to the prohibition of drinking, ( first commandment was in Surah Al-Baqarah 2:219).
- The one who disputes the decision of the Prophet is not a believer.
- Divine Law that obedience of the Rasool is in fact the obedience of Allah.
- Allah commands to respond greetings with better greetings.
- Laws about manslaughter, murder and bloodwit.
- Salat-ul-Qasr: permission of short prayer in travelling.
- Salat-ul-Khauf: performing prayer in a state of emergency (war).
- Salat: ( prayers) are obligatory on prescribed timings.
- Prohibition of 'secret counsels' and its exceptions.
- Decree of Allah that He will never forgive a mushrik.
- Allah's commandment to be firm for justice and bear true witness.
- Allah's commandment to boycott un-Islamic meetings.
- The fact that hypocrites will be in the lowest depth of hellfire.
- Jesus was neither killed nor crucified.
- Jesus was a Prophet of Allah (Almighty God) and His worshipper.
- Stop saying "Trinity" - Allah is the One and Only God.
- The Qur'an carries the same Message that was sent to Nuh (Noah), Ibrahim (Abraham), Musa (Moses) and Isa (Jesus).
- Allah's commandments relating to family life and community life.
Tafsir Zone
Overview (Verse 1) Mankind Begins with a Single Person Mankind, fear your Lord, who has created you from a single soul, and from it created its mate, and from the two of them spread abroad so many men and women. Fear God, in whose name you appeal to one another, and be mindful of your ties of kinship. Indeed, God is ever watching over you. (Verse 1) This address is made to mankind, in their basic human quality, so that they may all turn to their Lord who has created them “from a single soul”. He further created from this single soul its mate, “and from the two of them spread abroad so many men and women.” (Verse 1) These simple and basic facts are very profound, having much weight in human considerations. Had people been truly mindful of these facts, it would have brought about great changes in their lives, helping them to move from their state of ignorance to a state of intelligence, whereby they would be able to receive proper guidance and accept the true faith. They would, thus, have been able to build a true civilisation worthy of man, the creature who acknowledges God as his Lord and Creator. These facts open up a very wide scope for us to reflect upon. Firstly, they remind us of our origins, and of the fact that we belong to our Creator who has established us on this earth. People are often oblivious to this fact, forget everything and, consequently, cannot establish anything in their lives on a sound basis. Man came into this world after a period of time when the world existed without him. Who, then, brought him into this world? He has not come into it by his own will. Prior to his arrival he had no definite existence, and no will with which to decide whether to enter this world or not. Man’s arrival in this world is, thus, the result of a will other than his own. It is this will which decided to create man, and which chose and defined his way for him. It has given him his existence with all its special characteristics, his talents and potentials. It has given him the ability to deal with the universe into which he has been brought without any prior preparation except that given him by this same will. Needless to say, that will is omnipotent in the sense that it is able to do whatever it may wish and determine. If people would only remember this fact they would be able to recognise the true path from the very outset. This will, which has brought man into this world, outlined for him his way of life and gave him the ability to deal with the universe. It is the only will which can influence human life in any way it wishes, knows everything about man and can best manage his affairs. It is the only will which has the right to define for man his source of life, promulgate laws and regulations for human life, and lay down values and standards for man to observe. To this will alone people must refer whenever they differ over anything. When they do this, they refer to the one constitution which God wants mankind to implement. Secondly, these facts suggest that all humanity, which has issued from a single will, share together in a single kinship and have the same origin and lineage: “Mankind, fear your Lord, who has created you from a single soul, and from it created its mate, and from the two of them spread abroad so many men and women.” (Verse 1) Had people been mindful of this fact, they would have paid little or no attention to all the differences that came into their lives at a later time. Differences which led to discrimination between the descendants of a single soul and to the severance of ties of a single universal kinship. All these differences are purely circumstantial and should never have been allowed to take precedence over the tie of kinship and its claim to be fostered, the tie of belonging to one soul which deserves to be maintained, and the tie of belonging to the one Lord who must be feared. Had this fact been truly appreciated, it would have ensured that no racial discrimination could ever take place in human society. We know how much mankind has suffered from racial discrimination and continues to suffer even today, in a latter day ignorance that seeks to consolidate its own existence through discrimination between people on the basis of their colour or race. It upholds the ties of race and nationality and totally ignores the ties of a single humanity and a single Godhead. Had this fact been well established, there would have never been the sort of caste system which we find in pagan India, or the sort of class war which leads to much bloodshed in Communist countries. In modern ignorance, this class war is considered to be a doctrinal basis that legitimises the supremacy of one class and the destruction of all others. It chooses to be totally oblivious to the fact that all human beings have issued from a single soul, and that they all have the same Lord to whom they should all refer. The third fact stated in this opening verse is that from a single soul God “created its mate”. Had mankind appreciated this fact, they would have spared themselves all those grievous mistakes under which they have long suffered. They would not have coined such absurdities about women, branding them as the source of impurity and the origin of evil. The truth is that in her nature and temperament, the woman is created from the first human soul in order to be its mate and, thereafter, for numerous men and women to issue forth from them both. There is no difference between man and woman, then, in their nature or origin. The only difference is in their abilities and the roles they have to play. Mankind has groped blindly in this maze of absurd beliefs for a very long time. Women were deprived of their human status, all human characteristics together with all the rights to which their humanity entitles them for no other reason than an absurd, groundless belief that temporarily took hold of man’s mind. When mankind recognised its gross mistake and set about correcting it, we find that the other extreme was adopted, one whereby women were left without any check or control. They had forgotten that man and woman are two mutually complementary human beings. They are not identical individuals, but a pair, each part of which complements the other. The Divine constitution brings mankind back to this elementary fact after it has strayed far from it. This opening verse also suggests that the family is the cornerstone of human life. God’s will has determined that this new creation on earth begins with one family. He created first a single soul, before creating from it its mate. Together, they formed a family and a married couple. “And from the two of them He spread abroad so many men and women.” Had He so wished, God could from the very outset have created many men and women, and paired them in couples to form different families. This could have been accomplished without any relationship between them except that they all derive their existence from the will of God, the single deity in the universe. He — limitless is He in His glory — has willed, for a definite purpose of His own, to complement man’s tie with his Lord, which is the one from which all ties and relationships are derived, with the tie of kinship. He, therefore, formed the first family from a male and female who came from one soul and shared a single nature. From this first family He spread a multitude of men and women who all share in their tie with their Lord and in their family tie upon which human life is built. It is for this reason that the Islamic system takes so much care of the family and tries to strengthen its ties. It protects the family structure against all influences that may weaken it. Most prominent of these is deviation from human nature which leads to neglecting the abilities and potentials of both man and woman and the essential harmony that makes of these abilities and potentials a complete and coherent whole. Emphasis is laid in this and other sūrahs on the numerous aspects of the care the Islamic system takes of the family. Indeed, the family cannot establish its solid foundation when women are treated with the cruelty and degradation they receive in every ignorant society. For this reason, Islam tries hard to remove that cruelty and elevate women to a position of dignity. Finally, we are called upon to look at that great variety in people’s characteristics and abilities, after they have all spread out of a single soul and a single family. No two individuals are exactly the same although as many generations as we can imagine have come and gone and despite the creation of a great many individuals in every generation. There is a great variety in shapes and features; in habits, temperaments, manners and feelings; as well as in abilities, concerns and functions. A glance at this great variety exhibited by mankind demonstrates God’s creative ability which is without parallel and which designs its creation on the basis of its knowledge and wisdom. It is enough to cast our minds and eyes around that remarkable living parade of humanity, looking at that ever-renewing multitude of forms which could not have been made except by God. Indeed, no one has dared to attribute his or her creation to anyone other than God. It is only an absolute, limitless will that can achieve such an endless variety from a single source and origin. To reflect on the creation of people in this way is enough to give a pleasant feeling to our hearts. It strengthens our faith and enhances our sense of fearing God. This is no trifling gain. At the end of this opening verse, which stimulates all these thoughts, man is given a reminder to fear God in whose name people appeal to one another, and to be mindful of their ties of kinship which makes of them all a single entity: “Fear God, in whose name you appeal to one another, and be mindful of your ties of kinship.” (Verse 1) It is in the name of God that you make pledges and covenants with one another, and in His name you ask one another to fulfil your duties and obligations, and with His name you swear to one another in order to confirm what you are saying. Hence, you must fear Him in your approach to whatever exists between you of relationships, contacts and transactions. When we speak of fearing God and of being mindful of our duties towards Him, we speak of something we know well because it is frequently mentioned in the Qur’ān. This verse uses the same verb in reference to ties of kinship, as if it says that we must “fear” our ties of kinship. This is a remarkable expression which imparts certain connotations that one can hardly find words to explain. “Fear” your ties of kinship. Enhance your feelings so that you may appreciate the relationships they create and the obligations they constitute. You can then take care never to do any injustice to your kinsfolk and never to treat them badly. Be mindful lest you cause harm to your kinsfolk or offend them. Value your ties of kinship as you value your treasures. The verse concludes with the statement: “Indeed God is ever watching over you.” (Verse 1) That is enough to give us a feeling of awe when we remember that God, the Creator who knows those whom He has created and who allows no action or feeling to escape His knowledge is the One who is ever watching over us. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
|
Overview (Verse 1) Mankind Begins with a Single Person Mankind, fear your Lord, who has created you from a single soul, and from it created its mate, and from the two of them spread abroad so many men and women. Fear God, in whose name you appeal to one another, and be mindful of your ties of kinship. Indeed, God is ever watching over you. (Verse 1) This address is made to mankind, in their basic human quality, so that they may all turn to their Lord who has created them “from a single soul”. He further created from this single soul its mate, “and from the two of them spread abroad so many men and women.” (Verse 1) These simple and basic facts are very profound, having much weight in human considerations. Had people been truly mindful of these facts, it would have brought about great changes in their lives, helping them to move from their state of ignorance to a state of intelligence, whereby they would be able to receive proper guidance and accept the true faith. They would, thus, have been able to build a true civilisation worthy of man, the creature who acknowledges God as his Lord and Creator. These facts open up a very wide scope for us to reflect upon. Firstly, they remind us of our origins, and of the fact that we belong to our Creator who has established us on this earth. People are often oblivious to this fact, forget everything and, consequently, cannot establish anything in their lives on a sound basis. Man came into this world after a period of time when the world existed without him. Who, then, brought him into this world? He has not come into it by his own will. Prior to his arrival he had no definite existence, and no will with which to decide whether to enter this world or not. Man’s arrival in this world is, thus, the result of a will other than his own. It is this will which decided to create man, and which chose and defined his way for him. It has given him his existence with all its special characteristics, his talents and potentials. It has given him the ability to deal with the universe into which he has been brought without any prior preparation except that given him by this same will. Needless to say, that will is omnipotent in the sense that it is able to do whatever it may wish and determine. If people would only remember this fact they would be able to recognise the true path from the very outset. This will, which has brought man into this world, outlined for him his way of life and gave him the ability to deal with the universe. It is the only will which can influence human life in any way it wishes, knows everything about man and can best manage his affairs. It is the only will which has the right to define for man his source of life, promulgate laws and regulations for human life, and lay down values and standards for man to observe. To this will alone people must refer whenever they differ over anything. When they do this, they refer to the one constitution which God wants mankind to implement. Secondly, these facts suggest that all humanity, which has issued from a single will, share together in a single kinship and have the same origin and lineage: “Mankind, fear your Lord, who has created you from a single soul, and from it created its mate, and from the two of them spread abroad so many men and women.” (Verse 1) Had people been mindful of this fact, they would have paid little or no attention to all the differences that came into their lives at a later time. Differences which led to discrimination between the descendants of a single soul and to the severance of ties of a single universal kinship. All these differences are purely circumstantial and should never have been allowed to take precedence over the tie of kinship and its claim to be fostered, the tie of belonging to one soul which deserves to be maintained, and the tie of belonging to the one Lord who must be feared. Had this fact been truly appreciated, it would have ensured that no racial discrimination could ever take place in human society. We know how much mankind has suffered from racial discrimination and continues to suffer even today, in a latter day ignorance that seeks to consolidate its own existence through discrimination between people on the basis of their colour or race. It upholds the ties of race and nationality and totally ignores the ties of a single humanity and a single Godhead. Had this fact been well established, there would have never been the sort of caste system which we find in pagan India, or the sort of class war which leads to much bloodshed in Communist countries. In modern ignorance, this class war is considered to be a doctrinal basis that legitimises the supremacy of one class and the destruction of all others. It chooses to be totally oblivious to the fact that all human beings have issued from a single soul, and that they all have the same Lord to whom they should all refer. The third fact stated in this opening verse is that from a single soul God “created its mate”. Had mankind appreciated this fact, they would have spared themselves all those grievous mistakes under which they have long suffered. They would not have coined such absurdities about women, branding them as the source of impurity and the origin of evil. The truth is that in her nature and temperament, the woman is created from the first human soul in order to be its mate and, thereafter, for numerous men and women to issue forth from them both. There is no difference between man and woman, then, in their nature or origin. The only difference is in their abilities and the roles they have to play. Mankind has groped blindly in this maze of absurd beliefs for a very long time. Women were deprived of their human status, all human characteristics together with all the rights to which their humanity entitles them for no other reason than an absurd, groundless belief that temporarily took hold of man’s mind. When mankind recognised its gross mistake and set about correcting it, we find that the other extreme was adopted, one whereby women were left without any check or control. They had forgotten that man and woman are two mutually complementary human beings. They are not identical individuals, but a pair, each part of which complements the other. The Divine constitution brings mankind back to this elementary fact after it has strayed far from it. This opening verse also suggests that the family is the cornerstone of human life. God’s will has determined that this new creation on earth begins with one family. He created first a single soul, before creating from it its mate. Together, they formed a family and a married couple. “And from the two of them He spread abroad so many men and women.” Had He so wished, God could from the very outset have created many men and women, and paired them in couples to form different families. This could have been accomplished without any relationship between them except that they all derive their existence from the will of God, the single deity in the universe. He — limitless is He in His glory — has willed, for a definite purpose of His own, to complement man’s tie with his Lord, which is the one from which all ties and relationships are derived, with the tie of kinship. He, therefore, formed the first family from a male and female who came from one soul and shared a single nature. From this first family He spread a multitude of men and women who all share in their tie with their Lord and in their family tie upon which human life is built. It is for this reason that the Islamic system takes so much care of the family and tries to strengthen its ties. It protects the family structure against all influences that may weaken it. Most prominent of these is deviation from human nature which leads to neglecting the abilities and potentials of both man and woman and the essential harmony that makes of these abilities and potentials a complete and coherent whole. Emphasis is laid in this and other sūrahs on the numerous aspects of the care the Islamic system takes of the family. Indeed, the family cannot establish its solid foundation when women are treated with the cruelty and degradation they receive in every ignorant society. For this reason, Islam tries hard to remove that cruelty and elevate women to a position of dignity. Finally, we are called upon to look at that great variety in people’s characteristics and abilities, after they have all spread out of a single soul and a single family. No two individuals are exactly the same although as many generations as we can imagine have come and gone and despite the creation of a great many individuals in every generation. There is a great variety in shapes and features; in habits, temperaments, manners and feelings; as well as in abilities, concerns and functions. A glance at this great variety exhibited by mankind demonstrates God’s creative ability which is without parallel and which designs its creation on the basis of its knowledge and wisdom. It is enough to cast our minds and eyes around that remarkable living parade of humanity, looking at that ever-renewing multitude of forms which could not have been made except by God. Indeed, no one has dared to attribute his or her creation to anyone other than God. It is only an absolute, limitless will that can achieve such an endless variety from a single source and origin. To reflect on the creation of people in this way is enough to give a pleasant feeling to our hearts. It strengthens our faith and enhances our sense of fearing God. This is no trifling gain. At the end of this opening verse, which stimulates all these thoughts, man is given a reminder to fear God in whose name people appeal to one another, and to be mindful of their ties of kinship which makes of them all a single entity: “Fear God, in whose name you appeal to one another, and be mindful of your ties of kinship.” (Verse 1) It is in the name of God that you make pledges and covenants with one another, and in His name you ask one another to fulfil your duties and obligations, and with His name you swear to one another in order to confirm what you are saying. Hence, you must fear Him in your approach to whatever exists between you of relationships, contacts and transactions. When we speak of fearing God and of being mindful of our duties towards Him, we speak of something we know well because it is frequently mentioned in the Qur’ān. This verse uses the same verb in reference to ties of kinship, as if it says that we must “fear” our ties of kinship. This is a remarkable expression which imparts certain connotations that one can hardly find words to explain. “Fear” your ties of kinship. Enhance your feelings so that you may appreciate the relationships they create and the obligations they constitute. You can then take care never to do any injustice to your kinsfolk and never to treat them badly. Be mindful lest you cause harm to your kinsfolk or offend them. Value your ties of kinship as you value your treasures. The verse concludes with the statement: “Indeed God is ever watching over you.” (Verse 1) That is enough to give us a feeling of awe when we remember that God, the Creator who knows those whom He has created and who allows no action or feeling to escape His knowledge is the One who is ever watching over us. |
Scientific References
The Skin – Sensation of Pain
إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِنَا سَوْفَ نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا الْعَذَابَ ۗ إِنَّ اللَّـهَ كَانَ عَزِيزًا حَكِيمًا "Indeed, those who disbelieve in Our verses - We will drive them into a Fire. Every time their skins are roasted through We will replace them with other skins so they may taste the punishment. Indeed, Allah is ever Exalted in Might and Wise." (4:56)
Shaykh Zindani said, “People used to believe that all the parts of the human body feel pain re-gardless of where a person is struck, until the advancement of anatomy revealed the truth that not all parts of the body feel pain and that it is only the skin that is the source of pain. For example, if you bring a needle and insert it into the body of a person, the pain stops as soon as it passes through the skin into the flesh. Scientists discovered with the help of a microscope that nerves are centered in the skin and that sensory nerves are of different kinds. Some of them feel touch, some feel pressure, some feel heat and some feel coldness. They realised that the nerves that give the sensation of heat and coldness are only found in the skin.”
God tells us that He would exchange the disbeliever’s roasted skins for other skins in order to exacerbate the pain they shall suffer in the fire of Hell. He said, “every time their skins are roasted through”, i.e., totally burned with all nerves of sensation and pain. He associated between the sensation of pain and the skin when roasted and burned totally, thus losing its structure and function. When sensation of pain is lost, a new fully composed and functional skin is replaced, where the nerve ending responsible for the painful sensation of heat and burn perform and function to make the disbeliever taste the punishment of being burned with fire over and over again.
Taking skin burns as a distinct cause for the skin sensation of pain, burns can be divided into 3 types:
1. Burns of first degree (sun burns): these affect the epidermis causing swelling and moderate pain. The phenomena of redness, swelling and pain usually disappear within two to three days.
2. Burns of second degree: epidermis and dermis are injured. In such a case, a detachment occurs between epidermis and dermis, causing the collection of secretions between these two layers. The injured person suffers from severe pain, and excessive increase of pain sensation, due to irritation of exposed nerve ending particularly after the outburst of blisters. The skin starts to heal within 14 days as a result of the process of renovation and inversion under the skin.
3. Burns of third degree: the whole skin thickness is burned and perhaps the injury may reach the muscles or the bone. The skin loses elasticity and becomes rough and dry. In this case, the injured person does not feel much pain, as nerve endings have been damaged almost completely due to burning.
For 3rd degree burns, the nerves in the skin are completely destroyed and there will be no longer the feeling of any pain.
- Surah an-Nisa (The Women) Saad al Ghamidi https://www.youtube.com/watch?v=dHAsvW8FoIY&list=PLFBCB5C33480F350C&index=4
- Surah an-Nisa - Ahmad al-Ajami http://youtu.be/t9_e5Uk9xWw
- Surah an-Nisa - Yasser al Dosary http://youtu.be/VCEehTebNPk
- Surah an-Nisa Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=PJOhNMhaXu4&index=4&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah an-Nisa Muhammad Al Luhaydan https://www.youtube.com/watch?v=rp9AXaNnt8A&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe&index=4
- Surah An-Nisa [The Women] Idrees Abkar https://www.youtube.com/watch?v=8G_vL5-ndL0
- Surah an-Nisa Muhammad Minshawi https://www.youtube.com/watch?v=OaFt-mdj3oI&index=4&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
- Surah An-Nisaa (1-28)2 Dr Israr Ahmed https://www.youtube.com/watch?v=4a5gMR7BKhY&list=PLB4B8D1654A8BD263&index=18
- Surah Al-Nisaa (29-65)1 Dr Israr Ahmed https://www.youtube.com/watch?v=UPqbVcGBCaU&list=PLB4B8D1654A8BD263&index=21
- Surah Al-Nisaa (29-65)2 Dr Israr Ahmed https://www.youtube.com/watch?v=vqJrAkI3TJU&index=22&list=PLB4B8D1654A8BD263
- Surah An-Nisaa (66-110)1 Dr Israr Ahmed https://www.youtube.com/watch?v=DP72QISvwD0&list=PLB4B8D1654A8BD263&index=23
- Surah An-Nisaa (66-110)2 Dr Israr Ahmed https://www.youtube.com/watch?v=Gf5UeO5Yx9k&list=PLB4B8D1654A8BD263&index=24
- Surah An-Nisaa (111-158)1 Dr Israr Ahmed https://www.youtube.com/watch?v=884xI9S3eCo&list=PLB4B8D1654A8BD263&index=25
- Surah An-Nisaa (111-158)2 Dr Israr Ahmed https://www.youtube.com/watch?v=fjmRxdIdsb4&list=PLB4B8D1654A8BD263&index=26
- Surah An-Nissa (159) to Surah Al-Ma'idah (1-18)1 Dr Israr Ahmed https://www.youtube.com/watch?v=qZSZYjlena0&index=27&list=PLB4B8D1654A8BD263
- Surah An-Nissa (159) to Surah Al-Ma'idah (1-18)2 Dr Israr Ahmed https://www.youtube.com/watch?v=7Byhf6MS4_c&index=28&list=PLB4B8D1654A8BD263