Surah al-Nisa': An Introduction and Thematic Explanation

The following is an excerpt from The Endless Banquet: A Thematic Explanation of the Qur’an (Volume I) by Shaykh Hamzah Abdul Malik.

Juz 4: “Protecting the Community”

Ayat 1-23

While Surah Al ‘Imran heavily focused on the social and political dynamics between the Muslims and the People of the Book, Surah al-Nisa’ shifts the focus to the personal dynamics between families. It begins by reminding us that Allah created us in a way in which we are all essentially related. Thus, familial relationships are part of our human identity and must be respected as a sacred bond. Each member of the family has sacred rights that must be maintained. Therefore, Allah introduces the rights of women and children. Men were generally created to have a natural physical dominance over them, and therefore, have the greatest responsibility to protect their rights.

Firstly, Allah makes mention of the rights of children, specifically those whom Allah has taken that family bond away from, namely the orphan. We must take special care in watching over them and their affairs, particularly in how their wealth is managed. Since the capital of an orphan’s wealth is almost exclusively acquired through inheritance, the issue of inheritance needs to be addressed first so that it is not left up to others to interpret it to their own advantage. Allah delves into the minute details regarding the rightful shares due to each of the immediate family members of the deceased, highlighting that these guidelines are clear boundaries that must not be violated.

Next, Allah instructs the community on how to safeguard the reputation of their women by protecting them from slander and false accusations of sexual misconduct. Simultaneously, He describes the nature of repentance for those who commit sexual deviance and shows that the door of forgiveness is always open as long as the individual is not at the cusp of death. Allah follows this by dismantling the oppressive practices of the Arabs who used to inherit women without consent, treat them poorly in marriages, or usurp their wealth. Allah also abolishes incestuous marriages by specifying every type of relationship that falls under that category.

Juz 5: “Social Reform”

Ayat 24-32

Continuing on from the end of Juz 4 and the instructions Allah has set on safeguarding the sanctity of women, Allah establishes the right of women to have dowries, and to marry in a dignified public manner that maintains their good reputation. In the event that a person violates the sanctity that Allah gave them, Allah reminds us of the forms of repentance that can restore their status with Allah and that the door of repentance is always open and made easy for us.

“As for those who believe and do good deeds, We shall admit them into Gardens graced with flow-ing streams and there they will remain forever. They will have pure spouses there, and We shall admit them into cool refreshing shade.” (4:57)

Since the protection of dowries falls within the broader category of financial rights, Allah emphasizes that it is prohibited to usurp the wealth of anyone. He further discourages us from envying the different favours that He has given men and women, and that each have their share of what is good in their own way. The more we understand this concept, the more people would be safeguarded from scheming and violating each other’s rights for the sake of “getting ahead” in this life. Moreover, the rulings of this sections also apply to family relationships, where inheritance is often unlawfully seized or where family members use their blood relationships to wrongfully take advantage of each other.

Ayat 33-57

In this section, Allah turns our attention to safeguarding the sanctity of His Word because when that is violated, the rights of humanity cannot be appropriately upheld.

The section begins with instructions on preserving the sanctity of our minds by avoiding alcohol – especially during prayer – and also preserving the sanctity of prayer spaces (the masjids). As long as the mind is clear and the places of worship are pure, the Book of Allah will remain protected from being tampered with.

“He does not wrong anyone by as much as the weight of a speck of dust: He doubles any good deed and gives a tremendous reward of His own.” (4:40)

In case we needed a good reminder of why this was vital, Allah continues by reminding us that we should take heed from the example of the majority of the People of the Book. They sold out their religion and distorted their scripture by twisting words to undermine the faith. Such people will be cursed if they do not repent, for Allah makes it clear that polytheism is the only sin which will not be forgiven if one were to die upon it.

The origin of such unforgiveable acts stems from the lies they told about Allah Himself even though they were once upon guidance. Despite this, they continue to claim righteousness while harbouring hatred and jealousy towards those who follow the truth, further compounding their lies. For this reason, they are allotted a specific punishment if they do not repent. The believers, on the other hand, will have the greatest reward.

Ayat 58-70

Allah makes it clear that we must not stop at simply preserving the integrity of the Qur’an. Rather, leaders must strive to govern according to its guidelines and deliver rights where they are due.

Once again, He uses the People of the Book as an example of what it looks like when the governance of Allah is abandoned for the governance of false authorities, and how hypocrites will jump at the opportunity to support the latter at the believers’ expense. Hence, Allah reminds us that our belief is contingent upon governing our affairs according to the judgement of Prophet Muhammad صلى الله عليه وسلم .Ultimately, we would discover that such actions would be in our best interest, even if it means we must put our own lives on the line or leave the comfort of our homes.

Ayat 71-86

To ensure the protection and upholding of the rights of the vulnerable, and the preservation of the Qur’an and our religious way of governance, men must be willing to defend these matters with their lives. Consequently, warfare was legislated and regulated as a means of protecting the wellbeing of the believing community. These are the matters that form the focus of this section.

“Will they not think about this Quran? If it had been from anyone other than God, they would have found much inconsistency in it.” (4:82)

Fighting for the sake of protecting the religion of Allah, the right to worship Him alone, and to propagate Divine guidance will always prevail over fighting for falsehood. Hence, Allah addresses the problem with people who fear defeat and death at the hands of those who fight for falsehood. Their cowardice is counterproductive because death is inevitable, and any harm that they suffer will only be due to their disobedience. If we seek success, then the only way to succeed is to serve Allah, because He is the only source of good.

Another important point is that obedience to the Messenger of Allah is equivalent to obedience to Allah. Therefore, Divine success also resides in following and fighting for the Messenger – or those who are rightfully leading in his place. Since this is a critical part of a believer’s salvation, Allah reminds the Prophet to encourage the believers to fight with him to secure their own success with Allah against their enemies.

Ayat 87-94

Now that warfare has been legislated, Allah regulates who can be fought against.

Starting with turncoats and clear enemies, He begins by highlighting the difference between those who openly fight and work against the believers versus those who seek to make peace and establish treaties. The former can be fought against while with the latter it is necessary for peace to be maintained.

As for those who believe, they must not be fought against. If they are killed by accident, then Allah details in this section the forms of compensation that must be made to set things right, depending on the situation of the victim and the perpetrator. As for the intentional murder of a believer, the consequences of this act will be the most severe with Allah because these people are the closest to Him.

The Mosque of Cristo de la Luz in Toledo, Spain was built in 999 CE and converted to a church in 1085 when Christians took control of the city.

Ayat 95-104

In this section, our attention is shifted from the status of those who are fought, to the status of those who fight and migrate for the sake of Allah.

Firstly, Allah distinguishes the ranks of those who fight for His sake over those who stay behind, and then further distinguishes between those who stay behind for legitimate reasons and those who lack any legitimate reason.

Furthermore, as an assurance for individuals who are too suppressed to fight and migrate for religious freedom, thus missing out on the reward of fighting for His cause, Allah gives good tidings that their migration will also be rewarded greatly. Allah bestows His mercy upon them by allowing them to shorten their prayers to ease their travelling, just as He legislates a modified prayer for those who fight in the battlefield.

Ayat 105-126

Now that Allah has established the rights of the people and the ways those rights should be protected, He transitions the subject from those who must be fought against to the hypocrites present among the ranks. The hypocrites are people whom the believers cannot fight. Although they continue to scheme from within, they are not clear enemies and so they must be tolerated.

“It will not be according to your hopes or those of the People of the Book: anyone who does wrong will be requited for it and will find no one to protect or help him against God;” (4:123)

The reality is that their schemes never actually undermine the Prophet because Allah provides Divine protection for him and those who follow him. On the other hand, Allah will always turn the hypocrite’s schemes back against them, so they only really undermine themselves.

With that being said, Allah shows that there is still hope for the hypocrites. If they seek forgiveness, they can still be forgiven. However, those who deflect the blame away from themselves will be held fully accountable for their sins.

Allah also elaborates how most plots have no benefit in them, other than those which clearly improve society, and that opposing the Prophet and the way of the believers will only lead to one being punished. He then details how those who plot evil are themselves the victims of the greater plot of shayṭān while those who are righteous and follow the Prophet are destined to bliss.

Ayat 127-130

Previously, Allah gave men broad instructions on how to protect their society both externally and internally. Now He brings the subject back to the protection of the women and orphans. In this section, He details the measures that women can take to protect themselves from neglectful and abusive husbands.

It is worth noting that this topic is relevant at this juncture, because up until this point the reader might assume that Allah has placed all authority of marital affairs in the hands of men alone. Rather, Allah has given women their share of self-determination, to protect themselves and take matters into their own hands when they encounter men who have neglected and failed to fulfil the responsibilities Allah gave them.

Furthermore, Allah promises that He will enrich those men and women who felt divorce was necessary to avoid further harm. This further liberates women from the pressure of feeling obligated to remain in relationships where their rights are not being upheld.

Ayat 131-147

Historically, as communities of faith gain greater authority and become more powerful, they are more likely to become the victim of their own vices than to be defeated by external enemies.

Accordingly, Allah emphasizes the importance of adhering to Divine guidance for our own sake, and not obsessing over material gain at the expense of our Hereafter, lest we be replaced by other people. Such behaviour requires a level of self-accountability that will test our commitment to truth. Therefore, it is vital for us to be capable of recognizing hypocrisy, thereby ensuring we do not fall into it in our attempts to avoid the truth.

Allah dedicates a portion of the concluding ayat to specifically describe the hypocrites. Among the signs of hypocrisy are:

• Making mockery of the religion

• Habitual alternating between belief and disbelief

• Seeking honour in the authority of disbelievers over believers

• Being opportunistic and switching sides between believers and disbelievers when it is convenient

• Being religiously ambiguous

In the end, the hypocrites will be in the lowest depths of Hell. Yet, even for them, there is still time to repent and to be forgiven before their death. Such forgiveness is possible despite all the harm and sins committed because Allah wants them to return to Him so that He may show them His mercy. Ultimately, His mercy outweighs His wrath.

Juz 5: “Upholding the Religion”

Ayat 148-161

The previous ayat, at the end of Juz 5, highlight the fact that the believers will have to tolerate the internal animosity of the hypocrites. On the other hand, the subsequent ayat in this segment will teach us about the infractions of the People of the Book, starting with the Children of Israel who only acknowledge the Prophets they prefer. Through this, Allah will teach us how to respond to those who harm us, whether internally or externally.

“But God will give [due] rewards to those who believe in Him and His messengers and make no distinction between any of them. God is most forgiving and merciful.” (4:152)

In the beginning of this section, we are instructed to be careful with how we speak and to avoid using harmful words against innocent people. In fact, it is not only important to speak good, but also to be forgiving as opposed to retaliating out of revenge.

This is the type of patience that the Prophet demonstrated when the Children of Israel requested for him to bring a traditional book like that of Musa, as if that would be a sufficient sign to convince them to become believers. Allah reminds us that, historically, they were given even greater signs but the Children of Israel persisted in their disbelief, killed Prophets, and lied about the death of Prophet ‘Isa before Prophet Muhammad صلى الله عليه وسلم .In addition, they already had laws that had been given to them before, but they violated them by taking interest and usurping people’s wealth, so what difference would another book really make?

Ayat 162-176

Allah then affirms that there are people who do not need new signs to prove the authenticity of the Prophet and the truth of his speech. The Qur’an is sufficient evidence for them. Moreover, the entire unseen realm also affirms this fact. Allah draws links between all the previous Prophets and Prophet Muhammad صلى الله عليه وسلم by demonstrating that there is no difference between their messages. Therefore, disbelieving in Prophet Muhammad صلى الله عليه وسلم would be akin to disbelieving in all of them and will only lead to Hell.

As for the Christians, they – like the Children of Israel – have also made incorrect statements about Prophet ‘Isa: calling him the begotten son of Allah and believing in the Trinity. Allah makes it clear that only those who have correct belief in ‘Isa, in agreement with the truth whilst also performing righteous deeds, will be rewarded. In contrast, those who become arrogant and refuse to accept the truth will be punished.

In summary, after relating the history of how the previous communities rejected their Messengers, Allah shows that the Prophet has sufficient evidence that he is indeed the Messenger of Allah. All that is required from humanity is to believe in him and worship Allah alone.

With that, Allah ends the surah with more laws, reminding us that he has provided us with all the answers we need to remain on the straight path (sirat al-mustaqim). All we have to do is believe and follow it.

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