Surah An-Nisa

Learn this table first: the MCQs and the 2-mark questions on the introduction of the surah come straight from it.

The name and the reason for it

• The surah is called An-Nisa because «النِّسَآء» means women, and the surah deals more than any other with the rights and rulings of women: marriage, mahr, inheritance, divorce, the women who are forbidden in marriage, and the protection of orphan girls and widows.
• The word itself comes in the very first ayah (4:1: «وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً»), and again in 4:3, 4:7, 4:19, 4:32, 4:34, 4:75 and 4:127.
• Surah At-Talaq, which deals with the rules of divorce, is called the shorter An-Nisa; this one is the longer An-Nisa.

Period and occasion of revelation

An-Nisa is a Madani surah. It was not revealed at one time: its ayat came down in parts between about 3 AH and 5 AH, most of them after the Battle of Uhud (Shawwal 3 AH). The general view is that the opening ayat on orphans and inheritance came soon after Uhud, and that the last ayah of the surah (4:176, the second ayah on kalalah) came much later. Hazrat Bara bin Azib (RA) reported that 4:176 was the last ayah of rulings to be revealed (Sahih Bukhari, Sahih Muslim).

The background is the situation of the young Muslim state in Madinah.

• At Uhud about 70 Muslims were martyred. They left behind many widows, orphans and daughters, and the question of their property and share became urgent.
• Before Islam the Arabs gave inheritance only to men who could fight, treated women as property to be inherited, devoured the wealth of orphans, and married any number of wives. After Uhud, Hazrat Sa'd bin Rabi (RA) was martyred and his brother took all his property; his widow came to the Prophet (ﷺ) with her two daughters, and the ayah of inheritance (4:11) was revealed (reported by Abu Dawud, Tirmidhi and Ibn Majah).
• The hypocrites of Madinah, led by Abdullah bin Ubayy, who withdrew with about 300 men at Uhud, were spreading doubts and rumours; the surah describes and warns them (4:60 to 70, 4:88 to 91, 4:138 to 146).
• The Jewish tribes around Madinah plotted against the Prophet (ﷺ), distorted the Book and argued with the believers; the surah answers them (4:44 to 57, 4:153 to 171). The Banu an-Nadir were exiled in 4 AH.
• The Muslims faced fear, journeys and campaigns, so the surah also teaches the prayer in fear (4:101 to 103), the duty to defend the oppressed (4:75) and the law of emigration (4:97 to 100).

Central theme (مرکزی مضمون)

The central theme of An-Nisa is the building of a just family and society: «عَدْل» and «قِسْط» (justice and fairness) in the family, in property, in judging and in the affairs of the state, together with the protection of the weak, that is the orphans, the widows and the women. The surah begins by reminding all mankind of their one origin and of «الْأَرْحَام» (the ties of kinship), and it ends with the ruling on kalalah, so the family framework surrounds the whole surah.

Main topics of the surah

• One origin of mankind and the ties of kinship (4:1)
• Orphans, their property and guardianship (4:2 to 10, 4:127)
• Inheritance and kalalah (4:7 to 14, 4:176)
• Marriage, mahr, the women who are forbidden, the position of men and women, and reconciliation (4:3, 4:4, 4:19 to 35, 4:127 to 130)
• Social rights: parents, relatives, orphans, the needy, neighbours (4:36 to 39)
• Purity and prayer: tayammum (4:43), prayer in fear (4:101 to 103)
• State and government: trusts, justice, obedience, judging by Allah's revelation (4:58 to 65, 4:105, 4:135)
• Jihad, emigration and killing (4:71 to 104)
• The hypocrites (4:60 to 70, 4:88 to 91, 4:138 to 146)
• The People of the Book and Hazrat Isa (AS) (4:44 to 57, 4:153 to 173)

There is no widely accepted authentic hadith about the reward for reciting the whole of An-Nisa, so do not invent one in the exam. What authentic reports give is the standing of the surah and of particular ayat.

• Hazrat Abdullah bin Mas'ud (RA) said that the Prophet (ﷺ) asked him to recite the Quran to him. He recited from Surah An-Nisa until he reached 4:41 (about the witness from every nation and the Prophet (ﷺ) as witness over them). The Prophet (ﷺ) said, "Enough for now", and his eyes were shedding tears (Sahih Bukhari, Sahih Muslim).
• Hazrat Aishah (RA) said that Surah Al-Baqarah and Surah An-Nisa were revealed when she was with the Prophet (ﷺ) in Madinah (Sahih Bukhari): this supports that An-Nisa is Madani.
• The last ayah of the surah (4:176) was revealed when Hazrat Jabir (RA) was ill and asked the Prophet (ﷺ) how his property should be divided (Sahih Bukhari, Sahih Muslim).

Virtues of famous ayat

• 4:10 and the orphans: the Prophet (ﷺ) listed «أَكْلُ مَالِ الْيَتِيمِ» (devouring the property of an orphan) among the seven destructive sins (Sahih Bukhari, Sahih Muslim).
• 4:58 and 4:59: the Prophet (ﷺ) said that every one of you is a guardian and will be asked about those under his care (Sahih Bukhari, Sahih Muslim), and that there is no obedience in disobedience to Allah; obedience is only in what is right (Sahih Bukhari, Sahih Muslim).
• 4:69: whoever obeys Allah and the Messenger will be with the prophets, the truthful, the martyrs and the righteous. Hazrat Abu Sa'id al-Khudri (RA) reported that the Prophet (ﷺ) said the truthful and trustworthy trader will be with them (Tirmidhi; graded hasan).

After Uhud many children lost their fathers. In the Arab society guardians often ate the orphan's property, swapped good animals for poor ones, or married rich orphan girls without giving a fair mahr. An-Nisa begins with the orphans (4:2 to 10) and returns to them at 4:127, which shows how serious the matter is.

Rights of the orphans

• Give them their property when they come of age; do not exchange the good for the bad; do not mix it with your own and eat it. This is a great sin (4:2).
• Justice in marriage: a guardian who fears that he cannot deal justly with an orphan girl must not marry her; let him marry other women (4:3, 4:127).
• Do not hand over property to the «سُفَهَاء» (those who cannot manage it) but keep it in trust, spend on their food and clothing and speak kindly to them (4:5).
• Test the orphans until they reach marriageable age; when sound judgement is seen, hand over their property. Do not eat it hastily before they grow up (4:6).
• A rich guardian must take nothing for his work; a poor guardian may take a fair amount. When the property is handed over, take witnesses (4:6).
• When relatives, orphans and the needy are present at the division of an inheritance, give them something from it and speak kindly (4:8).
• Fear Allah as you would fear for your own weak children after your death (4:9).

In 4:10 Allah says that those who consume the property of orphans unjustly are only filling their bellies with fire, and they will enter a blazing Fire. The Prophet (ﷺ) counted devouring an orphan's property among the seven destructive sins (Sahih Bukhari, Sahih Muslim) and said that he and the guardian of an orphan will be in Paradise like two fingers close together (Sahih Bukhari).

Rights of the widows

• A widow must not be inherited as if she were property, and her family must not stop her from marrying in order to take back part of her mahr (4:19).
• She has a fixed share of the husband's estate: one quarter if he left no child, one eighth if he left a child (4:12).
• Her mahr is a debt on the estate and cannot be taken back (4:4, 4:20, 4:21).
• The helpless are also among those for whom the Muslims must stand up: the weak men, women and children (4:75) and the orphans (4:127).

Lessons for us

• Guardianship is a trust (amanah): keep an exact account, and hand over property at the right time with witnesses.
• Orphans and widows are the first responsibility of the community, not only of relatives.
• Do not delay the division of inheritance and do not keep a widow or orphan from her share.

Before Islam only men who could fight inherited; women and children received nothing. Islam made inheritance a right of men and women alike: «لِلرِّجَالِ نَصِيبٌ ... وَلِلنِّسَاءِ نَصِيبٌ» (4:7). The detailed shares are in 4:11, 4:12 and 4:176, and the surah calls them «حُدُودُ اللَّهِ» (the limits of Allah) in 4:13 to 14.

Main shares

Kalalah («كَلَالَة»)

• Kalalah is a person who dies leaving neither parents (ascendants) nor children (descendants).
• 4:12 gives the share of the brother and sister from the mother's side (one sixth each; if more, one third shared equally).
• 4:176 gives the share of the full or father's side sisters and brothers (one sister half, two or more sisters two thirds, brothers and sisters together: male double the female).

Rules to remember

• Debts and the will come first: the shares are given «مِنْ بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ» (4:11, 4:12). A will may not exceed one third (Hazrat Sa'd bin Abi Waqqas (RA), Sahih Bukhari, Sahih Muslim).
• The Prophet (ﷺ) said: give the fixed shares to their owners, and what remains goes to the nearest male relative (Hazrat Ibn Abbas (RA), Sahih Bukhari, Sahih Muslim).
• A will for an heir is not allowed, because Allah has already given each heir his right (Abu Dawud, Tirmidhi).
• A Muslim does not inherit from a disbeliever, nor a disbeliever from a Muslim (Hazrat Usamah bin Zaid (RA), Sahih Bukhari, Sahih Muslim). A murderer does not inherit from the one he killed, as the jurists agree; the hadith for it (Tirmidhi, Ibn Majah) is weak in its chain, so rely on the jurists' agreement.
• The reason that a son receives double is that the man is responsible for the mahr and the maintenance of the family, while the woman's share is her own property and she is not obliged to spend on others.

Lessons for us

• Divide the inheritance quickly and according to Allah's shares; do not keep daughters and sisters from what they are due.
• The shares are Allah's limits: obeying them leads to Paradise and breaking them to the Fire (4:13 to 14).
• Pay debts and make a fair will within one third.

The surah begins the family from its origin: all people come from one soul and its mate (4:1), so men and women are partners in one family. Then it gives the rules that keep the family just.

1. Marriage and justice among wives

• Marriage is allowed up to four wives, only for the one who can be just. If he fears injustice, he must marry only one (4:3).
• Perfect equality of feeling is not possible, so a husband must not lean wholly to one wife and leave the other hanging (4:129).
• Before this ruling the Arabs had no limit on the number of wives; Islam limited it and tied it to justice.

2. Mahr (the bridal gift)

• Mahr is the woman's right and must be given willingly and in full. If she gives up part of it happily, the husband may take it (4:4).
• Even if the husband wants to replace one wife with another, he must not take back anything from the large amount he gave (4:20 to 21): the marriage was a solemn covenant («مِيثَاقًا غَلِيظًا»).
• The Prophet (ﷺ) told a man who wished to marry to give something as mahr, even an iron ring (Hazrat Sahl bin Sa'd (RA), Sahih Bukhari, Sahih Muslim).

3. Kind treatment of wives

• «وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ»: live with them in kindness, even if you dislike them, because Allah may put much good in what you dislike (4:19).
• Women must not be inherited by force or troubled to make them give up their rights (4:19).
• The Prophet (ﷺ) said that the best of you is the one who is best to his wives (Tirmidhi, Ibn Majah).

4. Women who are forbidden in marriage (4:22 to 24)

• In 4:24 the word «الْمُحْصَنَاتُ» means married women; elsewhere the board also gives the meanings free women and chaste women. All other women are lawful for marriage with mahr, desiring chastity and not unlawful relations (4:24).
• The Prophet (ﷺ) said that what is forbidden by blood is also forbidden by nursing (Hazrat Aishah (RA), Sahih Bukhari, Sahih Muslim). He also forbade keeping a woman together with her father's sister or mother's sister in marriage (Hazrat Abu Hurairah (RA), Sahih Bukhari, Sahih Muslim).

5. The man as qawwam (4:34)

• «الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ»: men are in charge of women, that is, they are responsible for their protection and maintenance. This is a responsibility given to the head of the family, not a licence to oppress.
• Two reasons are given: the preference Allah gave one over the other in this role, and that men spend from their wealth.
• Righteous wives are obedient and guard the husband's rights and property in his absence.
• If a wife is rebellious, a gradual course is given: first advise her, then keep apart in bed, and lastly, only if needed and lightly, a mild physical correction; if she obeys, no further way is sought against her. The Prophet (ﷺ) never struck a woman or a servant with his hand (Hazrat Aishah (RA), Sahih Muslim), and in the Farewell Sermon he said that if they do wrong it should be a blow that does not hurt (Sahih Muslim).

6. Reconciliation through arbiters (4:35, 4:128)

• If a break between husband and wife is feared, appoint one arbiter from his family and one from hers. If both wish for reconciliation, Allah will bring it about (4:35).
• If a woman fears neglect from her husband they may make terms of settlement, and settlement is best (4:128).
• If separation does happen, Allah will enrich each of them from His bounty (4:130).

Lessons for us

• The family is a trust built on kindness, mahr and justice; settle quarrels inside the two families before they go to the court.
• Know the forbidden relations; marriage is for chastity, not for lust.
• Authority in the home is responsibility: spend, protect and consult.

Before Islam a woman was often treated as property: she could be inherited, kept without rights, and given no share. An-Nisa gave her a status of her own as a person, a daughter, a wife, a mother and a widow.

1. Right of inheritance: a share for women as for men (4:7), with fixed shares for daughters, mothers, wives and sisters (4:11, 4:12, 4:176).
2. Right of mahr: the husband must give mahr graciously (4:4) and cannot take it back (4:20 to 21).
3. Freedom from compulsion: she must not be inherited by force nor made to give up her rights (4:19).
4. Kind treatment: «وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ», live with them in kindness (4:19).
5. Maintenance and protection: the husband is responsible for spending and protecting (4:34).
6. Justice among wives: if he fears that he cannot be just, he must marry only one (4:3, 4:129).
7. Her own earnings: «لِلنِّسَاءِ نَصِيبٌ مِمَّا اكْتَسَبْنَ», women have a share of what they earn (4:32).
8. Protection of the marriage: reconciliation by arbiters and settlement (4:35, 4:128).
9. Protection of orphan girls and the oppressed women: justice in their mahr and property, and defence of the oppressed (4:127, 4:75).
10. Equality before Allah: whoever does good deeds, male or female, and is a believer, will enter Paradise and will not be wronged (4:124).

In the Farewell Sermon the Prophet (ﷺ) said: fear Allah regarding women; you have taken them by Allah's trust, and their right on you is their food and clothing in a fair way (Hazrat Jabir (RA), Sahih Muslim).

Human life is sacred in Islam. An-Nisa forbids killing in several ways: «وَلَا تَقْتُلُوا أَنفُسَكُمْ» (do not kill yourselves or one another, 4:29 to 30), and it then explains the two main kinds of killing a believer, by mistake and on purpose.

1. Killing by mistake (4:92)

A believer must never kill a believer, except by mistake. Three cases are given.

• The diyat for a mistaken killing is fixed by the Sunnah at one hundred camels or their value, paid to the heirs; the heirs may forgive it.
• The freeing of a slave or the two months' fasting is the kaffarah (expiation) that is owed to Allah.
• Commentators report that the ayah was revealed about Ayyash bin Abi Rabi'ah (RA), who killed Harith bin Yazid by mistake, not knowing that he had become a Muslim.

2. Deliberate killing (4:93)

• Whoever kills a believer intentionally: his reward is Hell, to stay in it; Allah's anger is upon him, Allah has cursed him, and prepared a great punishment (4:93).
• This is the Hereafter punishment. In this world the law of qisas (a life for a life) applies to the murderer, unless the heirs forgive for diyat or free (2:178, 5:45).
• The severe wording shows how grave the sin is. According to the majority of scholars, a murderer who repents sincerely is not beyond Allah's forgiveness (4:48), but the rights of the heirs (qisas or diyat) must still be met.
• The Prophet (ﷺ) said that the first matters to be judged between people on the Day of Resurrection will be those of blood (Hazrat Ibn Mas'ud (RA), Sahih Bukhari, Sahih Muslim).

3. Other killing mentioned in the surah

• Killing oneself or one another: «وَلَا تَقْتُلُوا أَنفُسَكُمْ». Whoever does this in aggression and injustice will be driven into the Fire (4:29 to 30).
• Killing a person who offers the greeting of peace, thinking he is not a believer in order to take worldly goods: the believers must investigate first (4:94).
• Killing in lawful war: fighting in Allah's way against those who fight the believers, and for the oppressed men, women and children (4:74 to 76, 4:89 to 91). This is not murder, and it ends when the enemy offers peace or has a treaty (4:90).
• The life of a person with whom there is a treaty is protected: whoever kills him will not smell the fragrance of Paradise (Hazrat Abdullah bin Amr (RA), Sahih Bukhari).

Summary table

After the Hijrah the Muslims had a state in Madinah. An-Nisa gives it its basic principles: how the ruler and the people deal with trusts and justice, who is to be obeyed, where disputes go, and how to behave in war and peace.

Principles of the state

• Trusts to the right people: «أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَى أَهْلِهَا». Offices and responsibilities are trusts, to be given to those who deserve them (4:58). Some commentators connect it with the key of the Kaabah at the conquest of Makkah, but the command is general.
• Justice in judging: when you judge between people, judge with justice (4:58).
• Obedience in order: obey Allah, the Messenger and those in authority among you (4:59). Obedience to the ruler follows obedience to Allah and the Messenger; the Prophet (ﷺ) said that there is no obedience in disobedience to Allah, obedience is only in what is right (Sahih Bukhari, Sahih Muslim).
• The final authority is revelation: in any dispute, return to Allah and the Messenger, that is, to the Quran and the Sunnah (4:59). The ayah was revealed when the Prophet (ﷺ) sent a detachment under Hazrat Abdullah bin Hudhafah (RA) (Hazrat Ibn Abbas (RA), Sahih Bukhari, Sahih Muslim).
• Rejecting other sources of law: the hypocrites wished to take their cases to «الطَّاغُوت» although they were commanded to reject it (4:60). A faith is not complete until one accepts the Prophet's (ﷺ) decision without discomfort (4:65). 4:65 was revealed in the case of Hazrat Zubair (RA) and an Ansari about an irrigation channel (Sahih Bukhari, Sahih Muslim).
• Consultation and responsible information: when news of security or fear comes, do not spread it; refer it to the Messenger and to those in authority, who can draw the right conclusions (4:83). Consultation as a method of the community is in 3:159 and 42:38, outside this surah.
• Defence and care of the oppressed: take precautions (4:71, 4:102), fight for the oppressed men, women and children (4:75), and do not weaken in pursuing the enemy (4:104).
• Treaties and peace: no fighting against those who have a treaty or offer peace (4:90, 4:92); investigate before treating a man as an enemy (4:94).
• Fair courts: judge by what Allah revealed and do not argue for the treacherous (4:105 to 107). Tirmidhi reports that this concerned a theft in which an innocent Jew was blamed; the Quran defended him.
• Justice even against oneself: be firm in justice and witnesses for Allah, even against yourselves, your parents or relatives, rich or poor (4:135).

Lessons for us

• Give responsibilities on merit and justice, never on relation or bribery.
• Obey the lawful authority, but the highest authority is the Quran and the Sunnah.
• Do not spread rumours; check the news with people of knowledge and authority.
• Give honest testimony even if it costs you.

The hypocrites of Madinah, led by Abdullah bin Ubayy, professed Islam but secretly worked against it. An-Nisa describes them in three places: 4:60 to 70, 4:88 to 91 and 4:138 to 146.

Their signs and conduct

• They claim to believe but refuse the judgement of Allah and His Messenger and turn away from it (4:60 to 61); true faith needs full submission (4:65).
• They make excuses with oaths when disaster comes (4:62), and say 'we pledge obedience' but plan otherwise by night (4:81).
• They linger behind in jihad and are glad if the believers suffer, and wish they had a share if the believers win (4:72 to 73).
• They wait and watch: if the believers win they say 'were we not with you?'; if the disbelievers gain an advantage they say 'did we not protect you?' (4:141).
• They think to deceive Allah; they stand lazily for prayer, show off to people and remember Allah only a little (4:142).
• They waver between belief and disbelief, belonging to neither side (4:143).
• They take the disbelievers as allies instead of the believers, seeking honour from them, but all honour belongs to Allah (4:139, 4:144).
• They sit in gatherings where the verses of Allah are mocked (4:140).

How the believers should treat them

• Do not be divided into two groups about them (4:88), do not take them as allies until they truly emigrate for Allah's cause (4:89), but those who have a treaty or who keep out of fighting are protected (4:90).
• Turn away from them, admonish them and speak to them a far-reaching word (4:63).

Their punishment

• A painful punishment (4:138) and the lowest depths of the Fire, with no helper (4:145).
• The door of repentance remains open: those who repent, reform, hold fast to Allah and are sincere will be with the believers (4:146).

The Prophet (ﷺ) said that the signs of a hypocrite are three: when he speaks he lies, when he promises he breaks it, and when he is trusted he betrays (Hazrat Abu Hurairah (RA), Sahih Bukhari, Sahih Muslim). He also said that the heaviest prayers for the hypocrites are Isha and Fajr (Sahih Bukhari, Sahih Muslim).

The People of the Book in An-Nisa

• They buy error for themselves and wish the believers to lose the way (4:44).
• Some Jews distort the words from their places and say 'we hear and disobey' and 'Ra'ina', twisting their tongues to mock the religion (4:46).
• They claim to be pure, believe in superstition and false objects of worship («جِبْت» and «طَاغُوت») and say the disbelievers are better guided than the believers (4:49 to 51).
• They envy people for what Allah has given them of His bounty (4:54).
• They asked the Prophet (ﷺ) to bring down a book from heaven, though their forefathers had asked Hazrat Musa (AS) for something greater: to see Allah openly, and the thunderbolt struck them (4:153).
• They took the calf for worship, broke the covenant, did not respect the Sabbath, killed prophets without right and said 'our hearts are wrapped' (4:153 to 155).
• They slandered Hazrat Maryam (AS) greatly (4:156) and took usury though forbidden and ate people's wealth unjustly (4:161). For their wrongdoing some good foods were made unlawful for them (4:160).
• Those among them firm in knowledge who believe in the Quran will receive a great reward (4:162); Allah is not unjust to any people.
• The revelation to the Prophet (ﷺ) is the same as to Nuh and the prophets after him, among them Ibrahim, Ismail, Ishaq, Yaqub, the descendants («الْأَسْبَاط», the tribes of Yaqub (AS)), Isa, Ayyub, Yunus, Harun and Sulaiman, and the Zabur to Dawud (AS); Allah spoke to Hazrat Musa (AS) directly (4:163 to 164).
• Those who believe in some messengers and disbelieve in others, wanting a way in between, are the true disbelievers (4:150 to 151).

Hazrat Isa (AS) in An-Nisa

• The Jews said, 'we killed the Messiah, Isa son of Maryam'. Allah said: they did not kill him and did not crucify him; it only appeared so to them, and those who disagree about it are in doubt (4:157).
• Allah raised him up to Himself; Allah is Mighty and Wise (4:158).
• «وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ» (4:159): according to the common view of the commentators, every one of the People of the Book alive at the time will believe in him before his death, when he returns. The Prophet (ﷺ) said that the son of Maryam will descend among you as a just ruler (Hazrat Abu Hurairah (RA), Sahih Bukhari, Sahih Muslim).
• The slander against his mother Hazrat Maryam (AS) is rejected (4:156).

• The Christians are told not to go beyond limits in their religion and to say about Allah only the truth (4:171).
• The Messiah, Isa son of Maryam, was only a messenger of Allah, and His word «كَلِمَتُهُ» which He cast to Maryam, and a spirit from Him «رُوحٌ مِنْهُ» (4:171).
• Do not say 'three': Allah is one, far above having a son (4:171).
• Hazrat Isa (AS) and the angels near to Allah never disdain to be His servants (4:172).

Ayat 1 to 6

The surah opens with «يَا أَيُّهَا النَّاسُ»: all people come from one soul and the ties of the womb must be respected. Then the orphans' property is to be returned and not eaten, marriage with justice is explained (up to four wives, otherwise one), mahr is to be given, property must not be given to those who cannot manage it, and orphans are to be tested and given their property when mature.

Ayat 7 to 10

Men and women both have a share in what parents and relatives leave. Relatives, orphans and the needy present at the division are to be given something. The guardians are warned to fear Allah as they would for their own weak children, and those who devour the property of orphans are only eating fire.

Ayat 11 to 14

The detailed shares of children, parents, husband and wife and the kalalah brothers and sisters are given. The rules are called the limits of Allah: Paradise for those who obey and the humiliating Fire for those who go beyond them.

Teachings

• All people are one family from one soul: fear Allah and keep the ties of kinship.
• The property of orphans is a trust and must be given back with justice.
• Women and men have shares in inheritance by Allah's law.

Ayat 15 to 23

The earlier interim punishment for indecency is given (4:15 to 16); the later full law is in Surah An-Nur (24:2). Repentance is accepted from those who do wrong in ignorance and repent soon, not from one who repents at the moment of death (4:17 to 18). Women must not be inherited by force, and they are to be treated kindly (4:19). Mahr cannot be taken back (4:20 to 21). The women forbidden in marriage are listed (4:22 to 23).

Ayat 24 to 28

Married women are forbidden (4:24); all others are lawful with mahr, desiring chastity. The lawful marriage of believing slave women is permitted for those who cannot marry free women (4:25). Allah wants to explain, to lighten the burden and to accept repentance, because man was created weak (4:26 to 28).

Teachings

• Live with women in kindness; do not treat them as property.
• Know the lists of the forbidden relatives, which are by blood, nursing and marriage.
• Islamic law is a mercy: it lightens difficulty for weak human beings.

Ayat 29 to 33

Do not eat one another's wealth unjustly but trade by mutual consent; do not kill yourselves or one another; avoiding the major sins brings forgiveness of the minor ones (4:31). Do not wish for what Allah has given others: for men and women is a share of what they earn (4:32). Everyone has heirs, and those with whom you made an oath are to be given their due (4:33).

Ayat 34 to 42

The man is the qawwam of the household, and the steps in case of a wife's disobedience are given (4:34). Arbiters from both families are appointed for reconciliation (4:35). The great ayah of the rights follows: worship Allah, be good to parents, relatives, orphans, the needy, neighbours, the companion at your side, the traveller and those you own (4:36), and the stingy and the show-offs are condemned (4:37 to 39). Allah does not wrong even by an atom's weight (4:40); on the Day of Judgement a witness will come from every nation and the Prophet (ﷺ) will be witness over them (4:41); the disbelievers will wish the earth could swallow them (4:42).

Teachings

• Earn and trade lawfully; do not take wealth by fraud or kill any life.
• The neighbour has a special right: both the near neighbour and the one further away («الْجَارِ ذِي الْقُرْبَىٰ وَالْجَارِ الْجُنُبِ»).
• Allah dislikes the boastful and the stingy who also conceal what Allah has given them.

Ayat 43 to 50

Do not come to prayer when intoxicated until you know what you say, nor in the state of janabah until you have bathed. The ruling of tayammum (dry ablution) is given for the sick, the traveller and when no water is found (4:43). The surah then turns to the People of the Book who buy error (4:44), distort the words, say «سَمِعْنَا وَعَصَيْنَا» and «رَاعِنَا» (4:46), and are called to believe in what confirms their own scripture (4:47). Shirk is the one sin that Allah does not forgive, while He forgives lesser sins for whom He wills (4:48).

Ayat 51 to 57

They believe in false objects of worship, envy the believers, and are warned of burning in the Fire where their skins are replaced (4:51 to 56). The believers who do good deeds are promised gardens with purified spouses and deepening shade (4:57).

Teachings

• Keep prayer pure: never pray intoxicated or without purification; use tayammum when water is not available.
• Do not distort the revelation or mock the religion with word-play.
• Shirk is the greatest sin; hope for Allah's forgiveness for other sins.

Ayat 58 to 70

This passage is the constitution of the Muslim community: render trusts to those due and judge with justice (4:58); obey Allah, the Messenger and those in authority, and refer disputes to Allah and the Messenger (4:59). Those who prefer Taghut to the Messenger's judgement are condemned (4:60 to 63). Every messenger was sent to be obeyed (4:64); there is no faith until one accepts the Prophet's (ﷺ) judgement (4:65). Those who obey will be with the prophets, the truthful, the martyrs and the righteous (4:69).

Ayat 71 to 76

The believers must take precautions and go out in groups for jihad (4:71). The weak-hearted who lag behind are described (4:72 to 73). Let those fight who sell this life for the Hereafter (4:74). The believers are asked why they do not fight for the oppressed men, women and children (4:75). The believers fight in the cause of Allah, and the disbelievers in the cause of Taghut (4:76).

Teachings

• Law belongs to Allah and His Messenger; do not turn to other sources of judgement.
• Fighting is for the cause of Allah and for the oppressed, not for greed.
• Obedience to the Messenger earns the best company in Paradise.

Ayat 77 to 87

Some who were told to restrain their hands feared people when fighting was ordained (4:77). Death overtakes everyone, even in lofty towers (4:78). Good is from Allah and evil from oneself (4:79); he who obeys the Messenger has obeyed Allah (4:80). The hypocrites plan by night (4:81); they are told to reflect on the Quran, which has no contradiction (4:82), and not to spread news of security or fear (4:83). The Prophet (ﷺ) is told to fight and encourage the believers (4:84). Intercession for good brings a reward, for evil a burden (4:85). A greeting is to be answered with a better one or at least the same (4:86).

Ayat 88 to 91

The Muslims were divided into two groups about the hypocrites; they are told not to take them as allies until they emigrate (4:88 to 89). Those who are in a treaty or who keep out of fighting are protected (4:90), while those who play both sides and do not stop may be fought (4:91).

Teachings

• Reflect on the Quran: it is free of contradiction because it is from Allah.
• Greet with a better greeting or return it.
• Do not spread rumours of fear or security.

Ayat 92 to 100

The rulings of killing by mistake and on purpose (4:92 to 93); investigating before calling a man a non-believer (4:94); the mujahidin are higher in rank than those who sit at home (4:95 to 96); the angels will question those who did wrong to themselves by staying where they could not practise their faith (4:97), except the oppressed who cannot find a way (4:98 to 99); the one who emigrates will find many places and abundance (4:100).

Ayat 101 to 104

Prayer may be shortened in travel in danger (4:101). The method of salat al-khawf is given, with one group praying while the other guards (4:102). After prayer remember Allah standing, sitting and lying; prayer is a duty at fixed times (4:103). Do not weaken in pursuing the enemy (4:104).

Ayat 105 to 113

The Prophet (ﷺ) is told to judge by the Book and not to argue for the treacherous (4:105 to 107). Those who hide from people but cannot hide from Allah (4:108); blaming the innocent for one's own sin is a slander (4:112). Allah's favour protected the Prophet (ﷺ) from misleading (4:113).

Teachings

• Respect the life of every human being; investigate before making judgements.
• Prayer is a duty even in war and fear, in a way that suits the situation.
• Do not blame the innocent for your own sin.

Ayat 114 to 126

There is no good in most private talk, except where charity, kindness or reconciliation is urged (4:114). Whoever opposes the Messenger after guidance is clear will be put into Hell (4:115). Shirk is not forgiven (4:116); the people who call upon female deities in fact call a rebellious Satan (4:117 to 120). Paradise is not by wishful thinking but by deeds, for male and female alike (4:123 to 124); the best religion is submission to Allah and following Hazrat Ibrahim (AS), the friend of Allah (4:125).

Ayat 127 to 134

The people ask for a ruling about women: Allah restates the rights of orphan girls, the oppressed children and justice to orphans (4:127). A woman who fears neglect may make a settlement with her husband (4:128). Perfect equality between wives is not possible, so do not incline wholly to one (4:129). If they separate, Allah will enrich each (4:130). The sovereignty of Allah and His power to replace people is stated (4:131 to 133), and whoever wants the reward of this world should know that the reward of both worlds is with Allah (4:134).

Teachings

• Speak only good in private: charity, kindness, reconciliation.
• A settlement between husband and wife is best; justice is the basis.
• Paradise is reached through belief and deeds, not wishes, for men and women equally.

Ayat 135 to 140

The believers are told to stand firmly for justice, witnesses for Allah, even against themselves (4:135). They are to believe in Allah, His angels, books, messengers and the Last Day (4:136). Those who go in and out of belief are not forgiven (4:137). The hypocrites who take the disbelievers as allies are warned (4:138 to 139), and the believers are told not to sit in gatherings where the verses of Allah are mocked (4:140).

Ayat 141 to 147

The hypocrites' waiting, lazy prayer and wavering are described (4:141 to 143). The believers must not take disbelievers as allies (4:144). The hypocrites are in the lowest depth of the Fire, except those who repent (4:145 to 146). Allah has no need to punish a grateful believer (4:147).

Ayat 148 to 152

Allah does not like the public mention of evil, except by one who has been wronged (4:148); showing good, hiding it or pardoning is better (4:149). Those who believe in some messengers and reject others are the true disbelievers (4:150 to 151), while those who believe in all the messengers will be rewarded (4:152).

Teachings

• Be firm for justice, even if it goes against yourself or your parents.
• Belief is whole: Allah, the angels, books, messengers and the Last Day; no discrimination between messengers.
• Do not publicise evil; forgiveness is better, but the wronged may speak.

Ayat 153 to 162

The People of the Book ask for a book from heaven; their history of the calf, the covenant, the Sabbath, killing the prophets and the slander of Maryam (AS) is recalled (4:153 to 156). The claim to have killed Hazrat Isa (AS) is rejected: he was neither killed nor crucified, but Allah raised him (4:157 to 158); the People of the Book will believe in him before his death (4:159). Some good foods were forbidden to the Jews, and they took usury (4:160 to 161). Those firm in knowledge among them are rewarded (4:162).

Ayat 163 to 171

Revelation to the Prophet (ﷺ) is like that to Nuh and the prophets after him, among them the Asbat (the descendants of Yaqub (AS)) (4:163). Allah spoke directly to Hazrat Musa (AS) (4:164). Messengers were sent as bearers of good news and warners so that mankind has no excuse (4:165). Allah and the angels bear witness to the Quran (4:166). Those who disbelieve and turn others away are far astray (4:167 to 169). All people are told to believe in the Messenger (4:170), and the People of the Book are told not to exaggerate about Hazrat Isa (AS) or say 'three' (4:171).

Ayat 172 to 176

The Messiah and the angels do not disdain to be Allah's servants (4:172); the believers who do good are rewarded and the arrogant are punished (4:173). A clear proof and a light have come to mankind (4:174), so hold fast to Allah (4:175). The surah ends with the second ruling on kalalah (4:176).

Teachings

• Believe in all the messengers; Allah revealed to all of them.
• Hazrat Isa (AS) is a servant and messenger of Allah, not a son of Allah.
• Hold fast to Allah and the Quran, which is a clear proof and a light.

1. Surah An-Nisa is the 4th surah of the Quran, Madani, with 176 ayat and 24 rukus.
2. It is mostly from the period after the Battle of Uhud (3 AH to 5 AH).
3. It is named «النِّسَآء» (the women) because of its many rulings on women's rights; At-Talaq is called the shorter An-Nisa.
4. The central theme is the establishment of justice and fairness in the family, the society and the state (model paper MCQ 3).
5. It begins with «يَا أَيُّهَا النَّاسُ»: all mankind come from one soul (4:1).
6. The ayat about orphans are 4:2 to 10; 4:10 says that those who consume orphans' property eat fire into their bellies.
7. Inheritance: 4:7, 4:11 and 4:12; kalalah: 4:12 and 4:176 (4:176 is the last ayah of rulings).
8. A son gets the share of two daughters (4:11); two or more daughters get two thirds; one daughter gets half.
9. Up to four wives with justice, otherwise one (4:3); mahr (4:4).
10. The women forbidden in marriage are in 4:22 to 24; «الْمُحْصَنَاتُ» in 4:24 means married women (also free or chaste women).
11. «الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ» is in 4:34; the arbiters for reconciliation are in 4:35.
12. The ayah of the rights (good treatment to parents, relatives, orphans, the needy, neighbours) is 4:36.
13. Tayammum is mentioned in 4:43; the prayer in fear in 4:101 to 102.
14. Shirk is not forgiven (4:48, 4:116).
15. 4:58 commands returning trusts and judging with justice; 4:59 commands obedience to Allah, the Messenger and those in authority.
16. Killing by mistake: diyat and freeing a believing slave, or two consecutive months of fasting (4:92); deliberate killing: Hell, anger and curse (4:93).
17. Hazrat Isa (AS) was neither killed nor crucified; Allah raised him (4:157 to 158).
18. The hypocrites will be in the lowest depths of the Fire (4:145).
19. «كُونُوا قَوَّامِينَ بِالْقِسْطِ»: be firm in justice even against yourselves (4:135).
20. Words of the 80-list from An-Nisa: «النِّسَآء» (women, 4:1), «الْأَرْحَام» (ties of kinship, 4:1), «السُّفَهَآء» (4:5), «الْمُحْصَنٰت» (4:24), «جُنَاح» (sin, 4:24), «الْجَار» (neighbour, 4:36), «يَكْتُمُونَ» (4:37, 4:42), «يَوَدُّ» (4:42), «أُولِي الْأَمْرِ» (4:59), «مَطَر» (rain, 4:102), «الْأَسْبَاط» (4:163).

If you see one of these ayat in the paper, look for the key words and answer from the ayah first, then add the context.