1. The Purpose and Nature of Marriage

Surah Ar-Rum (30:21): Defines the purpose of marriage as finding tranquility ( $sakinah$ ), affection ( $mawaddah$ ), and mercy ( $rahmah$ ) between spouses.
Surah Al-Baqarah (2:187): Describes the intimacy and mutual protection of spouses: "They are clothing for you and you are clothing for them."
Surah An-Nisa (4:21): Refers to the marital bond as a "solemn covenant" ( $mithaqan ghalizha$ ).

2. Encouragement and Financial Eligibility

Surah An-Nur (24:32): Commands the marriage of the unmarried, including the righteous among slaves. It states that poverty should not be a barrier, as Allah will provide from His bounty.
Surah An-Nur (24:33): Instructs those who do not find the financial means to marry to maintain chastity until Allah enriches them.

3. Eligibility (Permitted and Prohibited Partners)

Surah An-Nisa (4:22-24): Details the prohibited categories of relatives for marriage (consanguinity), including mothers, daughters, sisters, aunts, and others.
Surah Al-Baqarah (2:221): Prohibits marriage to polytheists ( $mushrikin$ / $mushrikat$ ) until they believe, stating a believing slave is better than a polytheist.
Surah Al-Ma'idah (5:5): Permits Muslim men to marry chaste women from the People of the Scripture (Jews and Christians) in addition to chaste Muslim women.

4. Conduct and Rights within Marriage

Surah An-Nisa (4:3): Permits marrying up to four women, but only if the husband can treat them all with perfect justice; if not, he is restricted to one.
Surah An-Nisa (4:4): Mandates giving the Mahr (nuptial gift or dowry) to the woman, which is her right.
Surah An-Nisa (4:19): Commands husbands to live with
their wives in kindness and equity. It also forbids inheriting women against their will.
Surah Al-Baqarah (2:228): Establishes that women have rights similar to the rights against them, according to what is equitable ( $bi 'l-ma'ruf$ ).

Summary:

• Marriage is defined as a profound theological sign (ayah) intended to provide tranquility (sakinah), affection (mawaddah), and mercy (rahmah). The bond is a "solemn covenant" (mithaqan ghalizan), and spouses are metaphorical "clothing" (libas) for one another, signifying mutual protection and intimacy. Foundational prohibitions (mahram) are established based on consanguinity, affinity (marriage), and fosterage (radaa). These prohibitions forbid marriage to mothers, daughters, sisters, aunts, mothers-in-law, and stepdaughters (if consummated), as well as marrying two sisters concurrently. The "hateful" pre-Islamic custom of marrying one's stepmother (Nikah al-Maqt) is explicitly abolished.

• Marriage is a communal duty commanded for all unattached individuals (ayama), including righteous slaves. Poverty (fuqara) is not a barrier, as divine provision (fadl) is promised; those lacking financial means must maintain chastity (istifaf). Faith (iman) is the primary criterion, superseding status, and marriage to polytheists (mushrikin) is forbidden. A specific exception permits Muslim men to marry chaste women from the People of the Book (Ahl al-Kitab). Husbands must treat wives with kindness (bil-maruf), even in dislike. Pre-Islamic customs of inheriting women by compulsion (karhan) or coercing them (adl) to seize their dower are forbidden.

• The Mahr (or saduqat) is established as a mandatory, obligatory gift (nihla) belonging exclusively to the wife, not her father, though she may remit it. Pre-Islamic unlimited polygyny is restricted to a maximum of four wives, contingent on the strict ability to provide perfect justice (adl); monogamy (wahidatan) is the explicit alternative to avoid injustice. Divorce law is reformed, establishing a waiting period (iddah) of three cycles (qurue) to ensure non-pregnancy and allow for reconciliation (islah). During this time, husbands may revoke the divorce if seeking reconciliation. Women are affirmed to possess rights equitable to the rights against them.

• Specific social and ritual laws were defined. Ramadan rules were eased, permitting food, drink, and intercourse during the night until dawn (the "white thread"), though relations are banned during religious seclusion (itikaf). Pre-Islamic legal fictions were nullified: Zihar (a man calling his wife "mother") is dismissed as mere speech. Legal adoption (adiyakum) is abolished, establishing that adopted sons are not biological sons (abna) and adoption taboos are void. This was legislated through the Prophet's divinely ordained (zawwajnakaha) marriage to Zaynab, the ex-wife of his freedman Zayd, to remove the "difficulty" (haraj) of such unions. The Prophet's wives are "Mothers of the Believers" (ummahatuhum), and he was granted specific marital permissions (khasais), such as marrying a woman who "gifted" herself (hibah), though he was later restricted from any new marriages.

Key Ideas:

• Marriage is a divine sign for tranquility, affection, and mercy, formalized as a "solemn covenant."

• Spouses have mutual, equitable rights and responsibilities.

• The community is responsible for facilitating marriage; poverty is not a barrier, but chastity is required for those unable to marry.

• Faith is the primary marital criterion; polytheists are prohibited, but chaste People of the Book are permitted for men.

• Marital prohibitions are defined by blood (consanguinity), marriage (affinity), and milk (fosterage).

• Pre-Islamic customs like inheriting wives (dayzan), marrying stepmothers (Nikah al-Maqt), and unlimited polygyny were abolished or restricted.

• Polygyny is limited to four wives and is strictly conditional on providing

perfect justice; monogamy is the alternative to avoid injustice.

• The Mahr (dower) is the wife's mandatory, exclusive financial right.

• Divorced women must observe a waiting period (iddah) for pregnancy verification and potential reconciliation.

• Ramadan concessions allow nocturnal food, drink, and intimacy, but forbid relations during itikaf.

• The legal fiction of pre-Islamic adoption (adiyakum) is nullified; adopted sons are not biological kin.

• The Prophet's marriage to Zaynab (Zayd's ex-wife) legislated the abolition of adoption taboos.

• The Prophet had unique marital permissions (khasais) and restrictions; his wives are titled "Mothers of the Believers."

Unique Events:

• Spouses are described metaphorically as "clothing" for each other.

• The Prophet's Farewell Sermon affirmed the marital bond as a covenant.

• Exegetes debate "qurue" (periods) as either menses or purity cycles.

• The "white thread" and "black thread" of dawn were clarified by the Prophet as the break of dawn.

• Companions were "deceiving themselves" under harsher, earlier Ramadan fasting rules.

• A believing slave is explicitly valued higher than an attractive polytheist.

• The Prophet stated a woman is married for four things, urging to "get hold of the religious one."

• Aisha narration confirms the polygyny law's context was related to orphan guardianship.

• The Prophet enforced the dower right, even if it was just "an iron ring."

• The pre-Islamic custom of "dayzan" (inheriting a relative's wife) was abolished.

• Ibn Abbas confirmed 4:19 was revealed to stop the practice of inheriting women.

• The pre-Islamic "Nikah al-Maqt" (hateful marriage) involved marrying one's stepmother.

• The Prophet affirmed fosterage creates the same prohibitions as consanguinity.

• "From your loins" (min aslabikum) explicitly excludes adopted sons from incest laws.

• "What your right hands possess" (captives) are an exception to the prohibition on marrying already-married women.

• Sunni and Shii scholars debate "fa-ma-stamta'tum" as relating to consummation dower or temporary marriage (muta).

• The Prophet stated Allah is bound to help one who marries seeking chastity.

• Masters are commanded to grant "muktaba" (contract of freedom) to slaves who seek it.

• Forcing slave girls into prostitution (bigha) for material gain was forbidden.

• The Prophet's wives were honored as "Mothers of the Believers" (ummahatuhum).

• Inheritance based on "hijra" (emigration) was abrogated in favor of blood-kinship (ulu l-arham).

• Zayd ibn Harithah is the only companion explicitly named in the Quran.

• The Prophet was gently admonished for concealing his knowledge of Zaynab's future marriage, fearing "the people."

• Allah, not the Prophet, "married" him to Zaynab (zawwajnakaha).

• "Zihar" (comparing a wife to a mother's back) was nullified as mere "speech."

• Adopted sons, if fathers are unknown, are to be called "brothers in religion."

• Muhammad is declared the "Seal of the Prophets" (Khatam al-Nabiyyin).

• The Prophet was granted an exclusive right (khalisatan laka) to accept a woman who "gifted" herself (hibah).

• The Prophet was later forbidden from marrying any new wives or "exchanging" his current ones.

Quran. Bismillah

Verse 2:228 – The Waiting Period & Marital Rights

2:228a:

وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ

And the divorced women shall wait (wa-l-muṭallaqātu yatarabbaṣna, ওয়া ল্-মুত্বল্লাক্বাতু ইয়াতারাব্বাছনা; ṭ-l-q / ত-ল-ক – to divorce, release // muṭallaqāt // Cognate: Syriac: ṭelqā "divorce" ; r-b-ṣ / র-ব-স – to wait, watch // tarabbaṣ // Cognate: [Cognate: none])

2:228b:

بِأَنفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ

by themselves three periods (bi-anfusihinna thalāthata qurūʾin, বিআন্ফুসিহিন্না ছালাছাতা ক্বুরূইন্; n-f-s / ন-ফ-স – self, soul // anfus // Cognate: Hebrew: nep̄eš "soul, self" ; q-r-ʾ / ক-র-আ – to collect, recite // qurūʾ // Cognate: Syriac: qeryānā "reading, period" ; th-l-th / ছ-ল-ছ – three // thalātha // Cognate: Akkadian: šalāšu "three")

2:228c:

وَلَا يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ

And it is not lawful for them that they conceal (wa-lā yaḥillu lahunna an yaktumna, ওয়া লা ইয়াহ্বিল্লু লাহুন্না আন্ ইয়াক্তুম্না; ḥ-l-l / হ-ল-ল – to be lawful, untie // yaḥillu // Cognate: Hebrew: ḥālal "to profane, begin" [semantic shift] ; k-t-m / ক-ত-ম – to conceal // kutm // Cognate: [Cognate: none])

2:228d:

مَا خَلَقَ اللَّهُ فِي أَرْحَامِهِنَّ

what Allah has created in their wombs (mā khalaqa llāhu fī arḥāmihinna, মা খলাক্বা ল্লাহু ফী আর্হ্বামিহিন্না; kh-l-q / খ-ল-ক – to create, measure // khalaqa // Cognate: Aramaic: khəlāq "portion, destiny" ; r-ḥ-m / র-হ-ম – womb, mercy // arḥām // Cognate: Hebrew: reḥem "womb")

2:228e:

إِن كُنَّ يُؤْمِنَّ بِاللَّهِ وَالْيَوْمِ

if they believe in Allah and the Day (in kunna yuʾminna bi-llāhi wa-l-yawmi, ইন্ কুন্না ইয়ু’মিন্না বিল্লাহি ওয়া ল্-ইয়াওমি; a-m-n / আ-ম-ন – to believe, trust // yuʾminna // Cognate: Hebrew: heʾĕmīn "he believed" ; y-w-m / য়-ও-ম – day // yawm // Cognate: Hebrew: yôm "day")

2:228f:

الْآخِرِ

the Last (al-ākhiri, আল্-আখিরি; a-kh-r / আ-খ-র – last, other // ākhir // Cognate: Ugaritic: aḫr "after")

2:228g:

وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ

And their husbands are more entitled to take them back (wa-buʿūlatuhunna aḥaqqu bi-raddihinna, ওয়া বু‘ঊলাতুহুন্না আহ্বাক্কু বিরাদ্দিহিন্না; b-ʿ-l / ব-আ-ল – husband, master // buʿūla // Cognate: Hebrew: baʿal "husband, master" ; ḥ-q-q / হ-ক-ক – truth, right // aḥaqq // Cognate: Aramaic: ḥaqq "truth" ; r-d-d / র-দ-দ – to return, restore // radd // Cognate: [Cognate: none])

2:228h:

فِي ذَٰلِكَ إِنْ أَرَادُوا إِصْلَاحًا

in that (period) if they wish reconciliation (fī dhālika in arādū iṣlāḥan, ফী যালিকা ইন্ আরাদূ ইছলাহ্বান্; r-w-d / র-ও-দ – to wish, want // arādū // Cognate: [Cognate: none] ; ṣ-l-ḥ / স-ল-হ – to be righteous, repair // iṣlāḥ // Cognate: Aramaic: ṣǝlaḥ "to succeed, prosper")

2:228i:

وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ

And for them (women) is similar to what is against them (wa-lahunna mithlu lladhī ʿalayhinna, ওয়া লাহুন্না মিছলুল্লাযী ‘আলাইহিন্না; m-th-l / ম-ছ-ল – similar, likeness // mithl // Cognate: Hebrew: māšāl "proverb, likeness")

2:228j:

بِالْمَعْرُوفِ

according to what is right (bi-l-maʿrūfi, বি ল্-মা‘রূফি; ʿ-r-f / আ-র-ফ – to know, recognize // maʿrūf // Cognate: [Cognate: none])

2:228k:

وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ

And for the men is a degree over them (wa-li-r-rijāli ʿalayhinna darajatun, ওয়া লির্রিজালি ‘আলাইহিন্না দারাজাতুন্; r-j-l / র-জ-ল – man // rijāl // Cognate: Aramaic: raglā "foot" [metonymy for man] ; d-r-j / দ-র-জ – step, degree // daraja // Cognate: Akkadian: daraggu "path, step")

2:228l:

وَاللَّهُ عَزِيزٌ حَكِيمٌ

And Allah is All-Mighty, All-Wise (wa-llāhu ʿazīzun ḥakīmun, ওয়া ল্লাহু ‘আযীযুন্ হ্বাকীম্; ʿ-z-z / আ-য-য – might, honor // ʿazīz // Cognate: Hebrew: ʿōz "strength" ; ḥ-k-m / হ-ক-ম – wisdom, judgment // ḥakīm // Cognate: Hebrew: ḥāḵām "wise")

Linguistic Gloss:

And-the-divorced-women [muṭallaqāt: passive participle from ṭ-l-q "release"] they-shall-wait [yatarabbaṣna: from r-b-ṣ "to lie in wait"] by-their-selves [anfusihinna: from n-f-s "soul"; cf. Heb. nep̄eš] three collection-periods [qurūʾ: from q-r-ʾ "gather"→"period"; cf. Syriac qeryānā]... and-it-is-not lawful [ḥ-l-l "untie"] for-them that they-conceal [k-t-m] what He-created [kh-l-q] Allah in-their-wombs [r-ḥ-m; cf. Heb. reḥem]... and-their-masters [buʿūlatuhunna: from b-ʿ-l "master"; cf. Heb. baʿal] are-more-rightful [aḥaqq: from ḥ-q-q "truth"] to-their-return [r-d-d] in that (time) if they-wished [r-w-d] reconciliation [ṣ-l-ḥ "repair"]... and-for-them (women) similar-to that-which (is) upon-them [m-th-l] with-the-known-good [maʿrūf: from ʿ-r-f "to know"]... and-for-the-men [r-j-l] upon-them a-step [daraja: "step/degree"; cf. Akk. daraggu], and-Allah (is) Mighty [ʿazīz; cf. Heb. ʿōz], Wise [ḥakīm; cf. Heb. ḥāḵām].

Tafsīr 2:228:: Rights and Reconciliation in Divorce.

Classical exegetes (Ṭabarī, Qurṭubī) extensively debate qurūʾ (periods) as either menses or purity cycles, establishing the ʿiddah (waiting period) to ensure non-pregnancy and facilitate reconciliation. This connects to 2:229 limiting revocable divorce, 65:1 setting terms for ʿiddah, 65:4 specifying periods for non-menstruating women, and 65:2 emphasizing witness for reconciliation. The Prophet ﷺ stressed, "The most detestable of lawful things to Allah is divorce" (Abū Dāwūd). This verse, revealed in Medina, reformed pre-Islamic practices of unlimited divorce, granting women rights and husbands a chance for reconciliation (iṣlāḥ). Parallels Deuteronomy 24:1-4 outlining divorce, and mirrors Code of Hammurabi (§137-141) detailing provisions for divorced women, though the Qur'ānic daraja (degree) is interpreted by Kathīr as one of leadership and responsibility, not subjugation.

Verse 2:187 – Ramadan Night Concessions

2:187a:

أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ

It is made lawful for you, the night of the fast (uḥilla lakum laylata ṣ-ṣiyāmi, উহিল্লা লাকুম লাইলাতা ছ্-ছিইয়ামি; ḥ-l-l / হ-ল-ল – to be lawful, untie // uḥilla // Cognate: Hebrew: ḥālal "to profane, begin" [semantic shift] ; l-y-l / ল-য়-ল – night // layla // Cognate: Hebrew: laylāh "night" ; ṣ-w-m / স-ও-ম – to fast // ṣiyām // Cognate: Syriac: ṣawmā "fast")

2:187b:

الرَّفَثُ إِلَىٰ نِسَائِكُمْ

intimate relations with your women (ar-rafathu ilā nisāʾikum, আর্-রাফাছু ইলা নিসাইকুম্; r-f-th / র-ফ-ছ – sexual speech/conduct // rafath // Cognate: [Cognate: none] ; n-s-w / ন-স-ও – women // nisāʾ // Cognate: Akkadian: nišū "people" [semantic specialization])

2:187c:

هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ

They are a garment for you and you (hunna libāsun lakum wa-antum, হুন্না লিবাসুল্ লাকুম্ ওয়া আন্তুম্; l-b-s / ল-ব-স – to wear, clothe // libās // Cognate: Hebrew: lāḇaš "to put on, wear")

2:187d:

لِبَاسٌ لَّهُنَّ

are a garment for them (libāsun lahunna, লিবাসুল্ লাহুন্না; l-b-s / ল-ব-স – to wear, clothe // libās // Cognate: Hebrew: lāḇaš "to put on, wear")

2:187e:

عَلِمَ اللَّهُ أَنَّكُمْ كُنتُمْ

Allah knew that you used to (ʿalima llāhu annakum kuntum, ‘আলিমা ল্লাহু আন্নাকুম্ কুন্তুম্; ʿ-l-m / আ-ল-ম – to know // ʿalima // Cognate: [Cognate: none] ; k-w-n / ক-ও-ন – to be // kuntum // Cognate: Hebrew: kûn "to be established")

2:187f:

تَخْتَانُونَ أَنفُسَكُمْ

deceive yourselves (takhtānūna anfusakum, তাখতানূনা আন্ফুসাকুম্; kh-w-n / খ-ও-ন – to betray, deceive // takhtānūn // Cognate: Aramaic: khān "to diminish" ; n-f-s / ন-ফ-স – self, soul // anfus // Cognate: Hebrew: nep̄eš "soul, self")

2:187g:

فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ

so He turned to you and forgave you (fa-tāba ʿalaykum wa-ʿafā ʿankum, ফাতাবা ‘আলাইকুম্ ওয়া ‘আফা ‘আন্কুম্; t-w-b / ত-ও-ব – to turn, repent // tāba // Cognate: Hebrew: šûḇ "to return, repent" ; ʿ-f-w / আ-ফ-ও – to forgive, efface // ʿafā // Cognate: [Cognate: none])

2:187h:

فَالْآنَ بَاشِرُوهُنَّ وَابْتَغُوا

So now, have relations with them and seek (fa-l-āna bāshirūhunna wa-btaghū, ফা ল্-আনা বাশিরূহুন্না ওয়া ব্তাগূ; b-sh-r / ব-শ-র – skin, human // bāshirū // Cognate: Hebrew: bāśār "flesh" ; b-gh-y / ব-গ-য় – to seek, desire // ibtaghū // Cognate: [Cognate: none])

2:187i:

مَا كَتَبَ اللَّهُ لَكُمْ

what Allah has ordained for you (mā kataba llāhu lakum, মা কাতাবা ল্লাহু লাকুম্; k-t-b / ক-ত-ব – write, decree // kataba // Cognate: Hebrew: kəṯāḇ "writing")

2:187j:

وَكُلُوا وَاشْرَبُوا حَتَّىٰ

And eat and drink until (wa-kulū wa-shrabū ḥattā, ওয়া কুলূ ওয়া শ্রাবূ হাত্তা; a-k-l / আ-ক-ল – to eat // kulū // Cognate: Hebrew: ʾāḵal "to eat" ; sh-r-b / শ-র-ব – to drink // ishrabū // Cognate: Aramaic: šǝrāḇ "to drink")

2:187k:

يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ

becomes distinct to you the white thread (yatabayyana lakumu l-khayṭu l-abyaḍu, ইয়াতাবাইয়িয়ানা লাকুমু ল্-খাইত্বু ল্-আব্ইয়াযু; b-y-n / ব-য়-ন – to be clear, distinct // yatabayyana // Cognate: Hebrew: bîn "to understand, discern" ; kh-y-ṭ / খ-য়-ত – thread // khayṭ // Cognate: Syriac: khayṭā "thread" ; b-y-ḍ / ব-য়-দ – white // abyaḍ // Cognate: [Cognate: none])

2:187l:

مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ

from the black thread of dawn (mina l-khayṭi l-aswadi mina l-fajri, মিনা ল্-খাইত্বি ল্-আস্ওয়াদি মিনা ল্-ফাজ্রি; s-w-d / স-ও-দ – black // aswad // Cognate: [Cognate: none] ; f-j-r / ফ-জ-র – to split, dawn // fajr // Cognate: [Cognate: none])

2:187m:

ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ

Then complete the fast until the night (thumma atimmu ṣ-ṣiyāma ilā l-layli, ছুম্মা আতিম্মুছ্ ছিয়াম ইলা ল্-লাইলি; t-m-m / ত-ম-ম – to complete // atimmu // Cognate: Hebrew: tāmām "to be complete" ; l-y-l / ল-য়-ল – night // layl // Cognate: Hebrew: laylāh "night")

2Some:187n:

وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ

And do not have relations with them while you are in seclusion (wa-lā tubāshirūhunna wa-antum ʿākifūna, ওয়া লা তুবাশিরূহুন্না ওয়া আন্তুম্ ‘আকিফূনা; b-sh-r / ব-শ-র – skin, human // tubāshirū // Cognate: Hebrew: bāśār "flesh" ; ʿ-k-f / আ-ক-ফ – to devote, seclude // ʿākifūn // Cognate: [Cognate: none])

2:187o:

فِي الْمَسَاجِدِ

in the mosques (fi l-masājidi, ফি ল্-মাসাজিদি; s-j-d / স-জ-দ – to prostrate // masājid // Cognate: Aramaic: msgd "place of worship")

2:187p:

تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا

These are the limits of Allah, so do not approach them (tilka ḥudūdu llāhi fa-lā taqrabūhā, তিল্কা হ্বুদূদু ল্লাহি ফালা তাক্বরাবূহা; ḥ-d-d / হ-দ-দ – boundary, limit // ḥudūd // Cognate: Akkadian: iddu "side, boundary" ; q-r-b / ক-র-ব – to be near, approach // taqrabū // Cognate: Hebrew: qāraḇ "to draw near")

2:187q:

كَذَٰلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ

Thus Allah makes clear His signs (kadhālika yubayyinu llāhu āyātihi, কাযালিকা ইয়ুবাইয়িয়িনু ল্লাহু আয়াতিহী; b-y-n / ব-য়-ন – to be clear, distinct // yubayyinu // Cognate: Hebrew: bîn "to understand, discern" ; a-y-y / আ-য়-য় – sign, miracle // āyāt // Cognate: Syriac: āṯā "sign")

2:187r:

لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ

to the people that they may become God-conscious (li-n-nāsi laʿallahum yattaqūna, লিন্-নাসি লা‘আল্লাহুম্ ইয়াত্তাক্বূন্; a-n-s / আ-ন-স – man, people // nās // Cognate: Hebrew: ʾĕnôš "man" ; w-q-y / ও-ক-য় – to guard, be pious // yattaqūn // Cognate: Ge'ez: waqaya "he kept safe")

Linguistic Gloss:

It-was-made-lawful [uḥilla: passive of ḥ-l-l "untie"] for-you (on) night-of the-fast [ṣ-w-m; cf. Syriac ṣawmā] the-intimate-speech [rafath: coarse/sexual talk→intimacy]... They (are) a-garment [libās: from l-b-s "clothe," metaphor for protection/intimacy; cf. Heb. lāḇaš] for-you and-you (are) a-garment for-them... Allah-knew [ʿ-l-m] that-you were [k-w-n] betraying [takhtānūn: from kh-w-n] your-selves [n-f-s; cf. Heb. nep̄eš], so-He-turned [t-w-b; cf. Heb. šûḇ] upon-you and-He-effaced [ʿ-f-w] from-you. So-now, touch-skin-with-them [bāshirūhunna: from b-sh-r "skin"; cf. Heb. bāśār "flesh"] and-seek [b-gh-y] what He-prescribed [kataba: from k-t-b] for-you. And-eat [a-k-l] and-drink [sh-r-b] until it-becomes-clear [yatabayyana: from b-y-n] to-you the-thread [khayṭ] the-white from the-thread the-black of-the-splitting [fajr: from f-j-r "split"]... Then complete [t-m-m] the-fast until the-night [l-y-l]... and-do-not touch-skin-with-them while-you (are) secluded [ʿākifūn: from ʿ-k-f] in-the-places-of-prostration [masājid: from s-j-d; cf. Aram. msgd]. Those (are) boundaries-of [ḥudūd; cf. Akk. iddu] Allah, so-do-not approach-them [q-r-b; cf. Heb. qāraḇ]... Thus He-makes-clear [yubayyinu] His-signs [āyāt; cf. Syr. āṯā] to-the-people [nās; cf. Heb. ʾĕnôš] so-that-they may-guard-themselves [yattaqūn: from w-q-y].

Tafsīr 2:187:: Concessions and Limits of the Fast.

Exegetes like Ṭabarī and Kathīr explain this verse abrogated an earlier, harsher practice where intercourse and eating were forbidden after sleeping during Ramadan nights. The "garment" metaphor (libās) signifies mutual comfort, protection, and intimacy. This connects to 2:183 establishing the fast, 2:184 detailing exemptions, 2:185 specifying Ramadan, and 97:3-5 highlighting the night's value. The Prophet ﷺ clarified the "white thread" and "black thread" as the distinct break of dawn (Bukhārī). Revealed in Medina, this eased a hardship the companions were struggling with (takhtānūna anfusakum "deceiving yourselves"). While it permits nocturnal relations, it strictly forbids them during iʿtikāf (seclusion in the mosque). This contrasts with Rabbinic traditions (e.g., Taanit 12b) discussing fasting stringencies, but the Qur'ānic provision for nocturnal sustenance and intimacy during the fasting month is specific.

Verse 2:221 – Prohibition of Polytheist Marriage

2:221a:

وَلَا تَنكِحُوا الْمُشْرِكَاتِ

And do not marry the polytheistic women (wa-lā tankiḥū l-mushrikāti, ওয়া লা তান্কিহ্বু ল্-মুশরিক্বাতি; n-k-ḥ / ন-ক-হ – to marry // tankiḥū // Cognate: [Cognate: none] ; sh-r-k / শ-র-ক – to associate, share // mushrikāt // Cognate: [Cognate: none])

2:221b:

حَتَّىٰ يُؤْمِنَّ

until they believe (ḥattā yuʾminna, হাত্তা ইয়ু’মিন্না; a-m-n / আ-ম-ন – to believe, trust // yuʾminna // Cognate: Hebrew: heʾĕmīn "he believed")

2:221c:

وَلَأَمَةٌ مُّؤْمِنَةٌ خَيْرٌ

And a believing slave-woman is better (wa-la-amatun muʾminatun khayrun, ওয়ালা আমাতুম্ মু’মিনাতুন্ খাইরুন্; a-m-y / আ-ম-য় – slave-woman // ama // Cognate: [Cognate: none] ; kh-y-r / খ-য়-র – good, better // khayr // Cognate: [Cognate: none])

2:221d:

مِّن مُّشْرِكَةٍ وَلَوْ أَعْجَبَتْكُمْ

than a polytheist, even if she pleases you (min mushrikatin wa-law aʿjabatkum, মিম্ মুশরিকাতিওঁ ওয়া লাও আ‘জাবাত্কুম্; ʿ-j-b / আ-জ-ব – to wonder, please // aʿjabatkum // Cognate: [Cognate: none])

2:221e:

وَلَا تُنكِحُوا الْمُشْرِكِينَ

And do not give in marriage to the polytheistic men (wa-lā tunkiḥū l-mushrikīna, ওয়া লা তুন্কিহ্বু ল্-মুশরিকীনা; n-k-ḥ / ন-ক-হ – to marry // tunkiḥū [causative form IV] // Cognate: [Cognate: none])

2:221f:

حَتَّىٰ يُؤْمِنُوا

until they believe (ḥattā yuʾminū, হাত্তা ইয়ু’মিনূ; a-m-n / আ-ম-ন – to believe, trust // yuʾminū // Cognate: Hebrew: heʾĕmīn "he believed")

2:221g:

وَلَعَبْدٌ مُّؤْمِنٌ خَيْرٌ

And a believing slave is better (wa-la-ʿabdun muʾminun khayrun, ওয়ালা ‘আব্দুম্ মু’মিনুন্ খাইরুন্; ʿ-b-d / আ-ব-দ – slave, servant, worship // ʿabd // Cognate: Hebrew: ʿeḇeḏ "slave, servant")

2:221h:

مِّن مُّشْرِكٍ وَلَوْ أَعْجَبَكُمْ

than a polytheist, even if he pleases you (min mushrikin wa-law aʿjabakum, মিম্ মুশরিকিওঁ ওয়া লাও আ‘জাবাকুম্; ʿ-j-b / আ-জ-ব – to wonder, please // aʿjabakum // Cognate: [Cognate: none])

2:221i:

أُولَٰئِكَ يَدْعُونَ إِلَى النَّارِ

Those ones invite to the Fire (ulāʾika yadʿūna ilā n-nāri, উলাইকা ইয়াদ‘ঊনা ইলা ন্-নারি; d-ʿ-w / দ-আ-ও – to call, invite // yadʿūna // Cognate: Aramaic: dəʿā "to call" ; n-w-r / ন-ও-র – fire, light // nār // Cognate: Hebrew: nûr "fire")

2:221j:

وَاللَّهُ يَدْعُو إِلَى الْجَنَّةِ

while Allah invites to Paradise (wa-llāhu yadʿū ilā l-jannati, ওয়া ল্লাহু ইয়াদ‘ঊ ইলা ল্-জান্নাতি; j-n-n / জ-ন-ন – to cover, garden // janna // Cognate: Hebrew: gan "garden")

2:221k:

وَالْمَغْفِرَةِ بِإِذْنِهِ

and forgiveness, by His permission (wa-l-maghfirati bi-idhnihī, ওয়া ল্-মাগ্ফিরাতি বি ইয্নিহী; gh-f-r / গ-ফ-র – to forgive, cover // maghfira // Cognate: [Cognate: none] ; a-dh-n / আ-য-ন – to permit // idhn // Cognate: Hebrew: ʾōzen "ear" [semantic shift])

2:221l:

وَيُبَيِّنُ آيَاتِهِ لِلنَّاسِ

And He makes clear His signs to the people (wa-yubayyinu āyātihi li-n-nāsi, ওয়া ইয়ুবাইয়িয়িনু আয়াতিহী লিন্-নাসি; b-y-n / ব-য়-ন – to be clear, distinct // yubayyinu // Cognate: Hebrew: bîn "to understand, discern" ; a-y-y / আ-য়-য় – sign, miracle // āyāt // Cognate: Syriac: āṯā "sign" ; a-n-s / আ-ন-স – man, people // nās // Cognate: Hebrew: ʾĕnôš "man")

2:221m:

لَعَلَّهُمْ يَتَذَكَّرُونَ

so that they may remember (laʿallahum yatadhakkarūna, লা‘আল্লাহুম্ ইয়াতাযাক্কারূন্; dh-k-r / য-ক-র – to remember // yatadhakkarūn // Cognate: Hebrew: zāḵar "to remember")

Linguistic Gloss:

And-do-not marry [lā tankiḥū: from n-k-ḥ] the-associating-women [mushrikāt: from sh-r-k "partner"] until they-believe [yuʾminna: from a-m-n]... and-surely-a-slave-woman [ama] believing (is) better [khayr] than an-associating-woman, even-if she-pleased-you [aʿjabatkum: from ʿ-j-b]... And-do-not give-in-marriage [lā tunkiḥū: causative from n-k-ḥ] the-associating-men [mushrikīn] until they-believe [yuʾminū]... and-surely-a-slave [ʿabd; cf. Heb. ʿeḇeḏ] believing (is) better [khayr] than an-associating-man, even-if he-pleased-you... Those (ones) invite [yadʿūna: from d-ʿ-w] to the-Fire [nār; cf. Heb. nûr], while-Allah invites [yadʿū] to the-Garden [janna; cf. Heb. gan] and-the-Covering [maghfira: from gh-f-r] by-His-permission [idhn]... and-He-makes-clear [yubayyinu: from b-y-n] His-signs [āyāt; cf. Syr. āṯā] to-the-people [nās; cf. Heb. ʾĕnôš] so-that-they may-be-mindful [yatadhakkarūn: from dh-k-r; cf. Heb. zāḵar].

Tafsīr 2:221:: Faith as Marital Foundation.

Classical exegetes (Ṭabarī, Kathīr) affirm this verse establishes the prohibition of marriage between believers and polytheists (mushrikīn). The emphasis on a "believing slave" over a "pleasing polytheist" underscores that shared faith (īmān) is the primary criterion, superseding social status or attraction. This connects to 60:10 reinforcing the prohibition, 5:5 which permits marriage to Ahl al-Kitāb (People of the Book) women, and 9:31 defining shirk. The Prophet ﷺ said, "A woman is married for four things... get hold of the religious one..." (Bukhārī). Revealed in Medina, it guided the community on establishing families grounded in monotheism, contrasting the mushrikīn who "invite to the Fire" with Allah who "invites to Paradise." This echoes Biblical commands (e.g., Deuteronomy 7:3-4) forbidding intermarriage with Canaanites to prevent idolatry, though the Qur'ānic exception for Ahl al-Kitāb (in 5:5) is a significant distinction.

Verse 4:21 – The Solemn Marital Covenant

4:21a:

وَكَيْفَ تَأْخُذُونَهُ

And how could you take it (wa-kayfa taʾkhudhūnahu, ওয়া কাইফা তা’খুযূনাহূ; k-y-f / ক-য়-ফ – how // kayfa // Cognate: [Cognate: none] ; a-kh-dh / আ-খ-য – to take // taʾkhudhūna // Cognate: Hebrew: ʾāḥaz "to seize, grasp")

4:21b:

وَقَدْ أَفْضَىٰ بَعْضُكُمْ إِلَىٰ بَعْضٍ

when one of you has gone in to the other (wa-qad afḍā baʿḍukum ilā baʿḍin, ওয়া ক্বাদ্ আফ্য়া বা‘যুকুম্ ইলা বা‘যিন্; f-ḍ-w / ফ-দ-ও – to be spacious, reach // afḍā // Cognate: [Cognate: none] ; b-ʿ-ḍ / ব-আ-দ – part, some // baʿḍ // Cognate: [Cognate: none])

4:21c:

وَأَخَذْنَ مِنكُم

and they have taken from you (wa-akhadhna minkum, ওয়া আযায্না মিন্কুম্; a-kh-dh / আ-খ-য – to take // akhadhna // Cognate: Hebrew: ʾāḥaz "to seize, grasp")

4:21d:

مِّيثَاقًا غَلِيظًا

a solemn covenant? (mīthāqan ghalīẓan, মীছাক্বান্ গালীযান্; w-th-q / ও-ছ-ক – to bind, trust // mīthāq // Cognate: Hebrew: môṣāq "casting, foundry" [semantic shift] ; gh-l-ẓ / গ-ল-য – to be thick, severe // ghalīẓ // Cognate: [Cognate: none])

Linguistic Gloss:

And-how [kayfa] you-take-it [taʾkhudhūnahu: from a-kh-dh; cf. Heb. ʾāḥaz] when already has-reached [afḍā: from f-ḍ-w "open space"→"intimate access"] some-of-you to some... and they (fem.)-have-taken [akhadhna] from-you a-binding-pact [mīthāq: from w-th-q "bind"] a-thick-one [ghalīẓ: "thick/coarse"→"solemn/strong"]?

Tafsīr 4:21:: Marriage as a Solemn Pact.

Ibn Kathīr and Ṭabarī interpret this as a stern admonition against reclaiming the mahr (dower) given to a wife upon divorce, especially after consummation (afḍā, lit. "gone in to"). The marriage is elevated to a "solemn covenant" (mīthāqan ghalīẓan), a term also used for covenants with prophets. This connects to 4:20 forbidding taking back the dower, 4:4 mandating it be given graciously, 2:229 setting financial terms for divorce, and 30:21 highlighting marital love. The Prophet ﷺ affirmed this covenant, stating in his Farewell Sermon, "You have taken them on the security of Allah, and intercourse with them has been made lawful unto you by the words of Allah" (Muslim). Revealed in Medina, this secured women's financial rights upon divorce, abolishing a pre-Islamic custom. This concept of marriage as a binding covenant mirrors the sanctity, though not the precise legal form, of the Jewish ketubah (marriage contract).

Verse 4:3 – Justice in Polygyny

4:3a:

وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا

And if you fear that you cannot deal justly (wa-in khiftum allā tuqsiṭū, ওয়া ইন্ খিফ্তুম্ আল্লা তুক্বসিতূ; kh-w-f / খ-ও-ফ – to fear // khiftum // Cognate: [Cognate: none] ; q-s-ṭ / ক-স-ত – to be just, equitable // tuqsiṭū // Cognate: Syriac: qošṭā "truth, justice")

4:3b:

فِي الْيَتَامَىٰ فَانكِحُوا

with the orphans, then marry (fi l-yatāmā fa-nkiḥū, ফি ল্-ইয়াতামা ফান্কিহ্বূ; y-t-m / য়-ত-ম – orphan // yatāmā // Cognate: Hebrew: yāṯôm "orphan" ; n-k-ḥ / ন-ক-হ – to marry // nkiḥū // Cognate: [Cognate: none])

4:3c:

مَا طَابَ لَكُم مِّنَ النِّسَاءِ

what seems good to you of women (mā ṭāba lakum mina n-nisāʾi, মা ত্ববা লাকুম্ মিনা ন্-নিসাই; ṭ-y-b / ত-য়-ব – to be good, pleasant // ṭāba // Cognate: Hebrew: ṭôḇ "good" ; n-s-w / ন-স-ও – women // nisāʾ // Cognate: Akkadian: nišū "people")

4:3d:

مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ

two or three or four (mathnā wa-thulātha wa-rubāʿa, মাছনা ওয়া ছুলাছা ওয়া রুবাবা‘আ; th-n-y / ছ-ন-য় – two // mathnā // Cognate: Hebrew: šǝnayim "two" ; th-l-th / ছ-ল-ছ – three // thulātha // Cognate: Akkadian: šalāšu "three" ; r-b-ʿ / র-ব-আ – four // rubāʿa // Cognate: Hebrew: ʾarbaʿ "four")

4:3e:

فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا

But if you fear that you cannot be just (fa-in khiftum allā taʿdilū, ফাইন্ খিফ্তুম্ আল্লা তা‘দিলূ; ʿ-d-l / আ-দ-ল – to be just, equal // taʿdilū // Cognate: [Cognate: none])

4:3f:

فَوَاحِدَةً أَوْ مَا مَلَكَتْ

then (only) one or what possess (fa-wāḥidatan aw mā malakat, ফাওয়াহ্বিদাতান্ আও মা মালাকাত্; w-ḥ-d / ও-হ-দ – one // wāḥida // Cognate: Hebrew: ʾeḥāḏ "one" ; m-l-k / ম-ল-ক – to possess, rule // malakat // Cognate: Hebrew: meleḵ "king")

4:3g:

أَيْمَانُكُمْ

your right hands (aymānukum, আইমানুকুম্; y-m-n / য়-ম-ন – right hand // aymān // Cognate: Hebrew: yāmîn "right hand")

4:3h:

ذَٰلِكَ أَدْنَىٰ أَلَّا تَعُولُوا

That is nearer that you not incline (to injustice) (dhālika adnā allā taʿūlū, যালিকা আদ্না আল্লা তা‘ঊলূ; d-n-w / দ-ন-ও – to be near // adnā // Cognate: [Cognate: none] ; ʿ-w-l / আ-ও-ল – to deviate, support family // taʿūlū // Cognate: [Cognate: none])

Linguistic Gloss:

And-if you-fear [khiftum] that-not you-can-be-equitable [tuqsiṭū: from q-s-ṭ; cf. Syriac qošṭā] regarding the-orphans [yatāmā; cf. Heb. yāṯôm], then-marry [nkiḥū] what (is) good [ṭāba; cf. Heb. ṭôḇ] to-you of the-women [nisāʾ] twos [mathnā; cf. Heb. šǝnayim], and-threes [thulātha], and-fours [rubāʿa]... but-if you-fear [khiftum] that-not you-can-be-just [taʿdilū: from ʿ-d-l], then-one [wāḥida; cf. Heb. ʾeḥāḏ] or what possesses [malakat; cf. Heb. meleḵ] your-right-hands [aymānukum; cf. Heb. yāmîn]. That (is) nearer [adnā] that-not you-deviate [taʿūlū: from ʿ-w-l, "to deviate/burden"].

Tafsīr 4:3:: The Conditionality of Polygyny.

Exegetes (Ṭabarī, Zamakhsharī) link this to 4:2, suggesting it concerns male guardians who feared mismanaging the property of orphan girls; marrying them (or others) was a solution, but only with justice. This verse establishes conditional polygyny, limiting pre-Islamic unlimited wives to four, contingent on the strict ability to provide justice (ʿadl). This connects to 4:127 discussing orphan girls, 4:129 stating the difficulty of perfect emotional justice, and 33:51 regarding the Prophet's specific marital arrangements. A narration from ʿĀʾishah (Bukhārī) confirms the context of orphan guardianship. This verse simultaneously limits and regulates polygyny, demanding financial and material justice (ʿadl), unlike unrestricted polygyny in the Hebrew Bible (e.g., 1 Kings 11:3), and frames monogamy (wāḥidatan) as the explicit way to avoid injustice (allā taʿūlū).

Verse 4:4 – The Mandatory Dower

4:4a:

وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ

And give the women their dower (wa-ātū n-nisāʾa ṣaduqātihinna, ওয়া আতূ ন্-নিসাআ ছদুক্বাতিহিন্না; a-t-y / আ-ত-য় – to come, give // ātū [form IV] // Cognate: Ugaritic: ata "to come" ; n-s-w / ন-স-ও – women // nisāʾ // Cognate: Akkadian: nišū "people" ; ṣ-d-q / স-দ-ক – truth, sincerity // ṣaduqa [pl. ṣaduqāt] // Cognate: Hebrew: ṣǝḏāqāh "righteousness, alms")

4:4b:

نِحْلَةً

as a free gift (niḥlatan, নিহ্বলাতান্; n-ḥ-l / ন-হ-ল – to give freely, inheritance // niḥla // Cognate: Hebrew: naḥălāh "inheritance")

4:4c:

فَإِن طِبْنَ لَكُمْ عَن شَيْءٍ

But if they are pleased for you with any (fa-in ṭibna lakum ʿan shayʾin, ফাইন্ ত্বিব্না লাকুম্ ‘আন্ শাইইন্; ṭ-y-b / ত-য়-ব – to be good, pleasant // ṭibna // Cognate: Hebrew: ṭôḇ "good" ; sh-y-ʾ / শ-য়-আ – thing // shayʾ // Cognate: [Cognate: none])

4:4d:

مِّنْهُ نَفْسًا

of it, of their own accord (minhu nafsan, মিন্হু নাফ্সান্; n-f-s / ন-ফ-স – self, soul // nafsan // Cognate: Hebrew: nep̄eš "soul, self")

4:4e:

فَكُلُوهُ هَنِيئًا مَّرِيئًا

then consume it with good cheer and enjoyment (fa-kulūhu hanīʾan marīʾan, ফাকুলূহু হানীআম্ মারীআন্; a-k-l / আ-ক-ল – to eat // kulū // Cognate: Hebrew: ʾāḵal "to eat" ; h-n-ʾ / হ-ন-আ – to be pleasant, beneficial // hanīʾ // Cognate: [Cognate: none] ; m-r-ʾ / ম-র-আ – to be wholesome, agreeable // marīʾ // Cognate: [Cognate: none])

Linguistic Gloss:

And-give [ātū: causative from a-t-y "come"→"bring/give"] the-women [nisāʾ] their-sincere-gifts [ṣaduqātihinna: from ṣ-d-q "truth," related to mahr; cf. Heb. ṣǝḏāqāh] (as) a-free-grant [niḥla: from n-ḥ-l; cf. Heb. naḥălāh "inheritance"]... But-if they-are-good [ṭibna: from ṭ-y-b "good"; cf. Heb. ṭôḇ] to-you concerning a-thing [shayʾ] from-it (from their) soul [nafsan: "from their own self"; cf. Heb. nep̄eš], then-eat-it [kulūhu: from a-k-l; cf. Heb. ʾāḵal] pleasantly [hanīʾan], wholesomely [marīʾan].

Tafsīr 4:4:: The Dower as Woman's Right.

Exegetes (Ṭabarī, Qurṭubī) emphasize that ṣaduqāt (dower, mahr) is an obligatory gift (niḥla) given from the husband directly to the wife, establishing it as her exclusive property, not her father's. This verse reformed pre-Islamic practice where the dower was often taken by male relatives. This connects to 4:20-21 forbidding retrieval of the dower, 2:237 specifying dower for unconsummated marriage, and 4:24 mandating it as a prerequisite. The Prophet ﷺ enforced this right, ensuring women received their dower even if it was "an iron ring" (Bukhārī). This Medinan legislation secured women's financial independence within marriage. While the mohar in Jewish tradition (Exodus 22:16-17) was a "bride price" often paid to the father, the Qur'ānic niḥla is explicitly a "gift" to the bride herself, signifying her agency and financial right, which she may voluntarily remit (ṭibna nafsan).

Verse 4:19 – Women's Rights in Inheritance & Marriage

4:19a:

يَا أَيُّهَا الَّذِينَ آمَنُوا

O you who have believed, (yā ayyuhā lladhīna āmanū, ইয়া আইয়্যুহা ল্লাযীনা আ মানূ; a-m-n / আ-ম-ন – to believe, trust // āmanū // Cognate: Hebrew: heʾĕmīn "he believed")

4:19b:

لَا يَحِلُّ لَكُمْ أَن تَرِثُوا

it is not lawful for you to inherit (lā yaḥillu lakum an tarithū, লা ইয়াহ্বিল্লু লাকুম্ আন্ তারিছূ; ḥ-l-l / হ-ল-ল – to be lawful, untie // yaḥillu // Cognate: Hebrew: ḥālal "to profane, begin" [semantic shift] ; w-r-th / ও-র-ছ – to inherit // tarithū // Cognate: Hebrew: yāraš "to inherit")

4:19c:

النِّسَاءَ كَرْهًا

women by compulsion (an-nisāʾa karhan, আন্-নিসাআ কার্হান্; n-s-w / ন-স-ও – women // nisāʾ // Cognate: Akkadian: nišū "people" ; k-r-h / ক-র-হ – to hate, compel // karhan // Cognate: [Cognate: none])

4:19d:

وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا

And do not constrain them to take away (wa-lā taʿḍulūhunna li-tadhhabū, ওয়া লা তা‘যুলূহুন্না লিতায্ আবু; ʿ-ḍ-l / আ-দ-ল – to constrain, prevent // taʿḍulū // Cognate: [Cognate: none] ; dh-h-b / য-হ-ব – to go, take away // tadhhabū // Cognate: [Cognate: none])

4:19e:

بِبَعْضِ مَا آتَيْتُمُوهُنَّ

part of what you have given them (bi-baʿḍi mā ātaytumūhunna, বিবা‘যি মা আ তাইতুমূহুন্না; b-ʿ-ḍ / ব-আ-দ – part, some // baʿḍ // Cognate: [Cognate: none] ; a-t-y / আ-ত-য় – to come, give // ātaytumū [form IV] // Cognate: Ugaritic: ata "to come")

4:19f:

إِلَّا أَن يَأْتِينَ بِفَاحِشَةٍ

unless they commit an immorality (illā an yaʾtīna bi-fāḥishatin, ইল্লা আন্ ইয়া’তীনা বিফাহ্বিশাতিম্; f-ḥ-sh / ফ-হ-শ – lewdness, immorality // fāḥisha // Cognate: [Cognate: none])

4:19g:

مُّبَيِّنَةٍ

that is clear (mubayyinatin, মুবাইয়্যিনাহ্; b-y-n / ব-য়-ন – to be clear, distinct // mubayyina // Cognate: Hebrew: bîn "to understand, discern")

4:19h:

وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ

And live with them according to what is right (wa-ʿāshirūhunna bi-l-maʿrūfi, ওয়া ‘আশিরূহুন্না বি ল্-মা‘রূফি; ʿ-sh-r / আ-শ-র – to associate, live with // ʿāshirū // Cognate: [Cognate: none] ; ʿ-r-f / আ-র-ফ – to know, recognize // maʿrūf // Cognate: [Cognate: none])

4:19i:

فَإِن كَرِهْتُمُوهُنَّ فَعَسَىٰ

For if you dislike them, perhaps (fa-in karihtumūhunna fa-ʿasā, ফাইন্ কারিহতুমূহুন্না ফা‘আসা; k-r-h / ক-র-হ – to hate, dislike // karihtumū // Cognate: [Cognate: none] ; ʿ-s-y / আ-স-য় – perhaps, maybe // ʿasā // Cognate: [Cognate: none])

4:19j:

أَن تَكْرَهُوا شَيْئًا وَيَجْعَلَ

that you dislike a thing and makes (an takrahū shayʾan wa-yajʿala, আন্ তাক্রাহূ শাইআওঁ ওয়া ইয়াজ্‘আলা; sh-y-ʾ / শ-য়-আ – thing // shayʾ // Cognate: [Cognate: none] ; j-ʿ-l / জ-আ-ল – to make, place // yajʿala // Cognate: [Cognate: none])

4:19k:

اللَّهُ فِيهِ خَيْرًا كَثِيرًا

Allah therein much good (allāhu fīhi khayran kathīran, আল্লাহু ফীহি খইরান্ কাছীরাণ্; kh-y-r / খ-য়-র – good // khayr // Cognate: [Cognate: none] ; k-th-r / ক-ছ-র – much, many // kathīr // Cognate: Akkadian: kabāru "to be thick, much")

Linguistic Gloss:

O you-who believed! [āmanū: from a-m-n] Not (is) lawful [ḥ-l-l] for-you that you-inherit [tarithū: from w-r-th; cf. Heb. yāraš] the-women [nisāʾ] by-compulsion [karhan: from k-r-h "hate"]... and-do-not constrain-them [taʿḍulūhunna: from ʿ-ḍ-l "prevent"] to-go-away-with [li-tadhhabū] part-of what you-gave-them [ātaytumūhunna: from a-t-y "give"] unless that they-come-with an-immorality [fāḥisha] clear [mubayyina: from b-y-n "clear"]... And-live-with-them [ʿāshirūhunna: from ʿ-sh-r "associate"] with-the-known-good [maʿrūf: from ʿ-r-f "know"]... for-if you-disliked-them [karihtumūhunna], then-perhaps [ʿasā] that you-dislike a-thing [shayʾan] and-He-makes [yajʿala] Allah in-it good [khayr] much [kathīr; cf. Akk. kabāru].

Tafsīr 4:19:: Abolition of Pre-Islamic Abuses.

Exegetes (Ṭabarī, Ibn Kathīr) state this verse abrogated the pre-Islamic custom of ḍayzan, where a man "inherited" his deceased relative's wife as property. It establishes a woman's full agency, prohibiting both forced inheritance (karhan) and financial coercion (ʿaḍl), i.e., unjustly constraining a wife to extract her dower. This connects to 4:22 forbidding inheriting wives, 2:232 forbidding constraining women from remarrying, 4:21 establishing the mīthāq ghalīẓ, and 65:6 mandating good treatment. Per Ibn ʿAbbās (Bukhārī), this was revealed to stop this inheritance practice. The verse commands kindness (bi-l-maʿrūfi), urging patience even in dislike (karihtumūhunna), suggesting divine wisdom (khayran kathīran) may be hidden in what one dislikes, paralleling themes of patience and trust found in Proverbs 3:5-6, but here applied specifically to marital conduct.

Verse 4:22 – Prohibition of Father's Wives

4:22a:

وَلَا تَنكِحُوا مَا نَكَحَ

And do not marry whom married (wa-lā tankiḥū mā nakaḥa, ওয়া লা তান্কিহ্বূ মা নাকাহ্বা; n-k-ḥ / ন-ক-হ – to marry // tankiḥū // Cognate: [Cognate: none])

4:22b:

آبَاؤُكُم مِّنَ النِّسَاءِ

your fathers of women (ābāʾukum mina n-nisāʾi, আ বাউকুম্ মিনা ন্-নিসাই; a-b-w / আ-ব-ও – father // ābāʾ // Cognate: Hebrew: ʾāḇ "father" ; n-s-w / ন-স-ও – women // nisāʾ // Cognate: Akkadian: nišū "people")

4:22c:

إِلَّا مَا قَدْ سَلَفَ

except what has already passed (illā mā qad salafa, ইল্লা মা ক্বাদ্ সালাফা; s-l-f / স-ল-ফ – to pass, precede // salafa // Cognate: [Cognate: none])

4:22d:

إِنَّهُ كَانَ فَاحِشَةً

Indeed, it was an immorality (innahū kāna fāḥishatan, ইন্নাহূ কা না ফাহ্বিশাতান; k-w-n / ক-ও-ন – to be // kāna // Cognate: Hebrew: kûn "to be established" ; f-ḥ-sh / ফ-হ-শ – lewdness, immorality // fāḥisha // Cognate: [Cognate: none])

4:22e:

وَمَقْتًا وَسَاءَ سَبِيلًا

and hateful and an evil way (wa-maqtan wa-sāʾa sabīlan, ওয়া মাক্বতাওঁ ওয়া সাআ সাবীলাণ্; m-q-t / ম-ক-ত – to hate, detest // maqt // Cognate: [Cognate: none] ; s-w-ʾ / স-ও-আ – to be evil // sāʾa // Cognate: Hebrew: śāṭān "adversary" [possible relation] ; s-b-l / স-ব-ল – way, path // sabīl // Cognate: Hebrew: šǝḇîl "path")

Linguistic Gloss:

And-do-not marry [lā tankiḥū: from n-k-ḥ] what married [nakaḥa] your-fathers [ābāʾukum: from a-b-w; cf. Heb. ʾāḇ] of the-women [nisāʾ], except what already passed [salafa]. Indeed-it was [kāna] an-immorality [fāḥisha: from f-ḥ-sh] and-a-detestable-thing [maqtan: from m-q-t "hate"] and-evil [sāʾa] (as) a-path [sabīlan; cf. Heb. šǝḇîl].

Tafsīr 4:22:: Incestuous Inheritance Abolished.

Ṭabarī explains this verse explicitly forbids the pre-Islamic practice (Nikāḥ al-Maqt, "the hateful marriage") where a man would marry his stepmother after his father's death. This practice was linked to the 'inheritance' of women mentioned in 4:19. This connects directly to 4:19 abolishing the custom, 4:23 detailing further incestuous prohibitions, and 33:4 establishing clear adoptive relations. Revealed in Medina, it established foundational marital laws, labeling the old custom fāḥisha (lewdness) and maqt (detestable). This prohibition directly mirrors the Biblical injunction found in Leviticus 18:8, "You shall not uncover the nakedness of your father's wife; it is your father's nakedness," classifying it as a severe transgression.

Verse 4:23 – Prohibited Degrees of Kinship

4:23a:

حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ

Prohibited to you are your mothers (ḥurrimat ʿalaykum ummahātukum, হুর্রিমাত্ ‘আলাইকুম্ উম্মাহাতুকুম্; ḥ-r-m / হ-র-ম – to prohibit // ḥurrimat // Cognate: Hebrew: ḥērem "ban, proscription" ; a-m-m / আ-ম-ম – mother // ummahāt // Cognate: Hebrew: ʾēm "mother")

4:23b:

وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ

and your daughters and your sisters (wa-banātukum wa-akhawātukum, ওয়া বানাতুকুম্ ওয়া আখওয়াতুকুম্; b-n-y / ব-ন-য় – son, daughter // banāt // Cognate: Hebrew: ben "son," baṯ "daughter" ; a-kh-w / আ-খ-ও – brother, sister // akhawāt // Cognate: Hebrew: ʾāḥ "brother," ʾāḥôṯ "sister")

4:23c:

وَعَمَّاتُكُمْ وَخَالَاتُكُمْ

and your paternal aunts and your maternal aunts (wa-ʿammātukum wa-khālātukum, ওয়া ‘আম্মাতুকুম্ ওয়া খালাতুকুম্; ʿ-m-m / আ-ম-ম – paternal uncle/aunt // ʿammāt // Cognate: Hebrew: ʿam "people, kinsman" ; kh-w-l / খ-ও-ল – maternal uncle/aunt // khālāt // Cognate: [Cognate: none])

4:23d:

وَبَنَاتُ الْأَخِ وَبَنَاتُ الْأُخْتِ

and daughters of the brother and daughters of the sister (wa-banātu l-akhi wa-banātu l-ukhti, ওয়া বানাতু ল্-আখি ওয়া বানাতু ল্-উখ্তি; b-n-y / ব-ন-য় – son, daughter // banāt ; a-kh-w / আ-খ-ও – brother, sister // akh/ukht)

4:23e:

وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ

and your mothers who nursed you (wa-ummahātukumu llātī arḍaʿnakum, ওয়া উম্মাহাতুকুমুল্লাতী আর্যা‘নাকুম্; r-ḍ-ʿ / র-দ-আ – to suckle, nurse // arḍaʿna // Cognate: [Cognate: none])

4:23f:

وَأَخَوَاتُكُم مِّنَ الرَّضَاعَةِ

and your sisters from nursing (wa-akhawātukum mina r-raḍāʿati, ওয়া আখওয়াতুকুম্ মিনা র-রাযা‘আতি; r-ḍ-ʿ / র-দ-আ – to suckle, nurse // raḍāʿa // Cognate: [Cognate: none])

4:23g:

وَأُمَّهَاتُ نِسَائِكُمْ

and mothers of your women (wives) (wa-ummahātu nisāʾikum, ওয়া উম্মাহাতু নিসাইকুম্; a-m-m / আ-ম-ম – mother // ummahāt ; n-s-w / ন-স-ও – women // nisāʾ)

4:23h:

وَرَبَائِبُكُمُ اللَّاتِي فِي حُجُورِكُم

and your stepdaughters who are in your guardianship (wa-rabāʾibukumu llātī fī ḥujūrikum, ওয়া রাবাইবুকুমুল্লাতী ফী হুজূরিকুম্; r-b-b / র-ব-ব – lord, raise // rabāʾib [stepdaughter] // Cognate: Hebrew: rab "great, master" ; ḥ-j-r / হ-জ-র – stone, lap, prohibit // ḥujūr // Cognate: [Cognate: none])

4:23i:

مِّن نِّسَائِكُمُ اللَّاتِي دَخَلْتُم بِهِنَّ

from your women with whom you have entered (min nisāʾikumu llātī dakhaltum bihinna, মিন্ নিসাইকুমুল্লাতী দাখল্তুম্ বিহিন্না; d-kh-l / দ-খ-ল – to enter // dakhaltum // Cognate: [Cognate: none])

4:23j:

فَإِن لَّمْ تَكُونُوا دَخَلْتُم بِهِنَّ

but if you have not entered with them (fa-in lam takūnū dakhaltum bihinna, ফাইলাম্ তাকূনূ দাখল্তুম্ বিহিন্না; k-w-n / ক-ও-ন – to be // takūnū ; d-kh-l / দ-খ-ল – to enter // dakhaltum)

4:23k:

فَلَا جُنَاحَ عَلَيْكُمْ

then no blame upon you (fa-lā junāḥa ʿalaykum, ফালা জুনাহ্বা ‘আলাইকুম্; j-n-ḥ / জ-ন-হ – to incline, sin // junāḥ // Cognate: [Cognate: none])

4:23l:

وَحَلَائِلُ أَبْنَائِكُمُ

and wives of your sons (wa-ḥalāʾilu abnāʾikumu, ওয়া হ্বালাইলু আব্নাইকুমু; ḥ-l-l / হ-ল-ল – to be lawful, untie // ḥalāʾil [lawful wife] // Cognate: [Cognate: none] ; b-n-y / ব-ন-য় – son // abnāʾ // Cognate: Hebrew: ben "son")

4:23m:

الَّذِينَ مِنْ أَصْلَابِكُمْ

who are from your own loins (alladhīna min aṣlābikum, আল্লাযীনা মিন্ আছলাবিকুম্; ṣ-l-b / স-ল-ব – loin, hard // aṣlāb // Cognate: Aramaic: ṣǝlaḇ "to crucify" [semantic shift])

4:23n:

وَأَن تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ

and that you take in marriage two sisters (wa-an tajmaʿū bayna l-ukhtayni, ওয়া আন্ তাজমঊ বাইনা ল্-উখতাইনি; j-m-ʿ / জ-ম-আ – to gather, combine // tajmaʿū // Cognate: [Cognate: none] ; a-kh-w / আ-খ-ও – sister // ukhtayn [dual])

4:23o:

إِلَّا مَا قَدْ سَلَفَ

except what has already passed (illā mā qad salafa, ইল্লা মা ক্বাদ্ সালাফা; s-l-f / স-ল-ফ – to pass, precede // salafa // Cognate: [Cognate: none])

4:23p:

إِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا

Indeed, Allah is Oft-Forgiving, Most Merciful (inna llāha kāna ghafūran raḥīman, ইন্না ল্লাহা কা না গফূরার্ রাহ্বীমাণ্; gh-f-r / গ-ফ-র – to forgive, cover // ghafūr // Cognate: [Cognate: none] ; r-ḥ-m / র-হ-ম – mercy // raḥīm // Cognate: Hebrew: raḥămîm "mercy")

Linguistic Gloss:

Prohibited [ḥurrimat: from ḥ-r-m "prohibit"; cf. Heb. ḥērem] upon-you (are) your-mothers [ummahāt; cf. Heb. ʾēm], and-your-daughters [banāt; cf. Heb. baṯ], and-your-sisters [akhawāt; cf. Heb. ʾāḥôṯ]... and-your-paternal-aunts [ʿammāt] and-your-maternal-aunts [khālāt]... and-daughters-of the-brother... and-mothers who nursed-you [arḍaʿna]... and-your-sisters from-the-nursing [raḍāʿa]... and-mothers-of your-wives... and-your-stepdaughters [rabāʾib: from r-b-b "raise"] who (are) in-your-guardianship [ḥujūr]... from-your-wives with-whom you-have-entered [dakhaltum]... but-if not you-have-entered... then-no blame [junāḥ] upon-you... and-lawful-wives [ḥalāʾil] of-your-sons [abnāʾ] who (are) from-your-loins [aṣlāb], and-that you-combine [tajmaʿū] between the-two-sisters [ukhtayn]... except what already passed [salafa]. Indeed Allah is [kāna] All-Forgiving [ghafūr], All-Merciful [raḥīm].

Tafsīr 4:23:: Defining Marital Prohibitions.

This verse, known as āyat al-taḥrīm, is the foundational legal text defining prohibited (maḥram) kin. Ibn Kathīr outlines three categories: consanguinity (blood, e.g., mothers, sisters), affinity (marriage, e.g., mothers-in-law), and fosterage (raḍāʿa). This connects to 4:22 preceding it, 4:24 following it, and 24:31 listing maḥram before whom women need not cover. The Prophet ﷺ affirmed, "What is unlawful by reason of consanguinity is unlawful by reason of fosterage" (Bukhārī, Muslim). The stipulation "from your loins" (min aṣlābikum) explicitly excludes adopted sons, a key point in 33:4. The list is strikingly similar to the prohibitions in Leviticus 18:6-18, including the specific prohibition of marrying two sisters concurrently (tajmaʿū bayna l-ukhtayni), which Leviticus 18:18 also forbids ("while she is living").

Verse 4:24 – Prohibition of Married Women & Dower

4:24a:

وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ

And (also prohibited are) the married women (wa-l-muḥṣanātu mina n-nisāʾi, ওয়া ল্-মুহ্ছনাতু মিনা ন্-নিসাই; ḥ-ṣ-n / হ-স-ন – to be chaste, fortified // muḥṣanāt // Cognate: [Cognate: none] ; n-s-w / ন-স-ও – women // nisāʾ // Cognate: Akkadian: nišū "people")

4:24b:

إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ

except what your right hands possess (illā mā malakat aymānukum, ইল্লা মা মালাকাত্ আইমানুকুম্; m-l-k / ম-ল-ক – to possess, rule // malakat // Cognate: Hebrew: meleḵ "king" ; y-m-n / য়-ম-ন – right hand // aymān // Cognate: Hebrew: yāmîn "right hand")

4:24c:

كِتَابَ اللَّهِ عَلَيْكُمْ

(This is) Allah's decree upon you (kitāba llāhi ʿalaykum, কিতাবা ল্লাহি ‘আলাইকুম্; k-t-b / ক-ত-ব – write, decree // kitāb // Cognate: Hebrew: kəṯāḇ "writing")

4:24d:

وَأُحِلَّ لَكُم مَّا وَرَاءَ

And lawful for you are (all) beyond (wa-uḥilla lakum mā warāʾa, ওয়া উহিল্লা লাকুম্ মা ওয়ারাআ; ḥ-l-l / হ-ল-ল – to be lawful, untie // uḥilla // Cognate: [Cognate: none] ; w-r-y / ও-র-য় – behind, beyond // warāʾ // Cognate: [Cognate: none])

4:24e:

ذَٰلِكُمْ أَن تَبْتَغُوا بِأَمْوَالِكُم

that (list), that you seek (wives) with your wealth (dhālikum an tabtaghū bi-amwālikum, যালিকুম্ আন্ তাব্তাগূ বিআম্ওয়ালিকুম্; b-gh-y / ব-গ-য় – to seek, desire // tabtaghū // Cognate: [Cognate: none] ; m-w-l / ম-ও-ল – wealth // amwāl // Cognate: [Cognate: none])

4:24f:

مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ

desiring chastity, not fornication (muḥṣinīna ghayra musāfiḥīna, মুহ্ছিনীন গইরা মুসাফিহ্বীন্; ḥ-ṣ-n / হ-স-ন – to be chaste, fortified // muḥṣinīn // Cognate: [Cognate: none] ; s-f-ḥ / স-ফ-হ – to pour out, fornicate // musāfiḥīn // Cognate: [Cognate: none])

4:24g:

فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ

So for whatever you have enjoyed of them (fa-ma-stamtaʿtum bihī minhunna, ফামা সْتাম্তা‘তুম্ বিহী মিন্হুন্না; m-t-ʿ / ম-ত-আ – to enjoy, benefit // istamtaʿtum // Cognate: [Cognate: none])

4:24h:

فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً

give them their compensation (dower) as an obligation (fa-ātūhunna ujūrahunna farīḍatan, ফাআ তূহুন্না উ জূরাহুন্না ফারীয়াতান্; a-t-y / আ-ত-য় – to come, give // ātū // Cognate: Ugaritic: ata "to come" ; a-j-r / আ-জ-র – reward, wage // ujūr // Cognate: Akkadian: agru "hireling" ; f-r-ḍ / ফ-র-দ – to prescribe, obligate // farīḍa // Cognate: [Cognate: none])

4:24i:

وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا

And no blame upon you for what (wa-lā junāḥa ʿalaykum fīmā, ওয়া লা জুনাহ্বা ‘আলাইকুম্ ফীমা; j-n-ḥ / জ-ন-হ – to incline, sin // junāḥ // Cognate: [Cognate: none])

4:24j:

تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ

you mutually agree upon after the obligation (tarāḍaytum bihī min baʿdi l-farīḍati, তারাযাইতুম্ বিহী মিম্ বা‘দি ল্-ফারীযাতি; r-ḍ-w / র-দ-ও – to be pleased, agree // tarāḍaytum // Cognate: [Cognate: none])

4:24k:

إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا

Indeed, Allah is All-Knowing, All-Wise (inna llāha kāna ʿalīman ḥakīman, ইন্না ল্লাহা কা না ‘আলীমান্ হ্বাকীমাণ্; ʿ-l-m / আ-ল-ম – to know // ʿalīm // Cognate: [Cognate: none] ; ḥ-k-m / হ-ক-ম – wisdom, judgment // ḥakīm // Cognate: Hebrew: ḥāḵām "wise")

Linguistic Gloss:

And-the-chaste/married-women [muḥṣanāt: from ḥ-ṣ-n "fortress"→"chaste"] from the-women [nisāʾ], except what possessed [malakat] your-right-hands [aymānukum]... Decree-of [kitāb: from k-t-b "write"] Allah upon-you. And-was-made-lawful [uḥilla] for-you what (is) beyond [warāʾa] that, that you-seek [tabtaghū] with-your-wealth [amwāl], being-chaste [muḥṣinīn], not being-fornicators [musāfiḥīn: from s-f-ḥ "pour out semen"]... So-what you-enjoyed [stamtaʿtum: from m-t-ʿ] by-it from-them, then-give-them [ātūhunna] their-wages [ujūrahunna: from a-j-r; cf. Akk. agru] (as) an-obligation [farīḍa: from f-r-ḍ]. And-no blame [junāḥ] upon-you in-what you-mutually-agreed [tarāḍaytum: from r-ḍ-w] by-it from after the-obligation... Indeed Allah is [kāna] All-Knowing [ʿalīm], All-Wise [ḥakīm; cf. Heb. ḥāḵām].

Tafsīr 4:24:: Lawful Marriage and the Dower.

This verse concludes the prohibitions by forbidding marriage to al-muḥṣanāt (women already married). Classical exegetes (Ṭabarī, Qurṭubī) interpret "except what your right hands possess" as referring to female captives of war, whose previous marriages were considered nullified. The verse then confirms all women outside the 4:23-24 list are lawful (uḥilla), contingent on seeking them with wealth (amwāl), i.e., the dower (ujūr), and for chastity (muḥṣinīn), not casual fornication (musāfiḥīn). This connects to 4:4 mandating the dower, 23:5-6 linking chastity and marriage, and 4:3 setting the conditions. The phrase fa-ma-stamtaʿtum led to debates, with Sunnī scholars (like Kathīr) seeing it as confirming the dower upon consummation, while Shīʿī scholars see it as the basis for mutʿa (temporary marriage).

Verse 5:5 – Intermarriage with People of the Book

5:5a:

الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّبَاتُ

This day are made lawful for you the good things (al-yawma uḥilla lakumu ṭ-ṭayyibātu, আল্-ইয়াওমা উহিল্লা লাকুমু ত্-ত্বইয়্যিবাতু; y-w-m / য়-ও-ম – day // yawm // Cognate: Hebrew: yôm "day" ; ḥ-l-l / হ-ল-ল – to be lawful, untie // uḥilla // Cognate: [Cognate: none] ; ṭ-y-b / ত-য়-ব – to be good, pleasant // ṭayyibāt // Cognate: Hebrew: ṭôḇ "good")

5:5b:

وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ

And the food of those who were given the Scripture (wa-ṭaʿāmu lladhīna ūtū l-kitāba, ওয়া ত্ব‘আ মূল্লাযীনা ঊতু ল্-কিতাবা; ṭ-ʿ-m / ত-আ-ম – food, taste // ṭaʿām // Cognate: [Cognate: none] ; a-t-y / আ-ত-য় – to come, give // ūtū [passive] // Cognate: Ugaritic: ata "to come" ; k-t-b / ক-ত-ব – write, decree // kitāb // Cognate: Hebrew: kəṯāḇ "writing")

5:5c:

حِلٌّ لَّكُمْ وَطَعَامُكُمْ حِلٌّ لَّهُمْ

is lawful for you, and your food is lawful for them (ḥillun lakum wa-ṭaʿāmukum ḥillun lahum, হিল্লুল্ লাকুম্ ওয়া ত্ব‘আ মুকুম্ হিল্লুল্ লাকুম্; ḥ-l-l / হ-ল-ল – to be lawful, untie // ḥill // Cognate: [Cognate: none])

5:5d:

وَالْمُحْصَنَاتُ مِنَ الْمُؤْمِنَاتِ

And the chaste women from the believing women (wa-l-muḥṣanātu mina l-muʾmināti, ওয়া ল্-মুহ্ছনাতু মিনা ল্-মু’মিনাতি; ḥ-ṣ-n / হ-স-ন – to be chaste, fortified // muḥṣanāt // Cognate: [Cognate: none] ; a-m-n / আ-ম-ন – to believe, trust // muʾmināt // Cognate: Hebrew: heʾĕmīn "he believed")

5:5e:

وَالْمُHْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ

and the chaste women from those who were given the Scripture (wa-l-muḥṣanātu mina lladhīna ūtū l-kitāba, ওয়া ল্-মুহ্ছনাতু মিনা ল্লাযীনা ঊতু ল্-কিতাবা; ḥ-ṣ-n / হ-স-ন – to be chaste, fortified // muḥṣanāt)

5:5f:

مِن قَبْلِكُمْ إِذَا آتَيْتُمُوهُنَّ

from before you, when you have given them (min qablikum idhā ātaytumūhunna, মিন্ ক্বাব্লিকুম্ ইযা আ তাইতুমূহুন্না; q-b-l / ক-ব-ল – before // qabl // Cognate: Hebrew: qōḇel "in front of" ; a-t-y / আ-ত-য় – to come, give // ātaytumū // Cognate: Ugaritic: ata "to come")

5:5g:

أُجُورَهُنَّ مُحْصِنِينَ غَيْرَ

their compensation (dower), desiring chastity, not (ujūrahunna muḥṣinīna ghayra, উ জূরাহুন্না মুহ্ছিনীন গইরা; a-j-r / আ-জ-র – reward, wage // ujūr // Cognate: Akkadian: agru "hireling" ; ḥ-ṣ-n / হ-স-ন – to be chaste, fortified // muḥṣinīn)

5:5h:

مُسَافِحِينَ وَلَا مُتَّخِذِي

fornication and not taking (musāfiḥīna wa-lā muttakhidhī, মুসাফিহ্বীনা ওয়া লা মুত্তাখিযী; s-f-ḥ / স-ফ-হ – to pour out, fornicate // musāfiḥīn // Cognate: [Cognate: none] ; a-kh-dh / আ-খ-য – to take // muttakhidhī // Cognate: Hebrew: ʾāḥaz "to seize, grasp")

5:5i:

أَخْدَانٍ

(them as) secret lovers (akhdānin, আখদানা; kh-d-n / খ-দ-ন – friend, secret lover // khadana // Cognate: [Cognate: none])

5:5j:

وَمَن يَكْفُرْ بِالْإِيمَانِ

And whoever denies the faith (wa-man yakfur bi-l-īmāni, ওয়া মাইঁ ইয়াক্ফুর বিল্-ঈমানি; k-f-r / ক-ফ-র – to cover, disbelieve // yakfur // Cognate: Syriac: kapar "to deny" ; a-m-n / আ-ম-ন – to believe, trust // īmān // Cognate: Hebrew: ʾĕmûnāh "faithfulness")

5:5k:

فَقَدْ حَبِطَ عَمَلُهُ

then surely has worthless become his deed (fa-qad ḥabiṭa ʿamaluhū, ফাক্বাদ্ হাবিত্ব ‘আমালুহূ; ḥ-b-ṭ / হ-ব-ত – to be worthless, fail // ḥabiṭa // Cognate: [Cognate: none] ; ʿ-m-l / আ-ম-ল – work, deed // ʿamal // Cognate: [Cognate: none])

5:5l:

وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ

and he, in the Hereafter, (will be) among the losers (wa-huwa fi l-ākhirati mina l-khāsirīna, ওয়া হুওয়া ফি ল্-আখিরাতি মিনা ল্-খাসিরীন্; a-kh-r / আ-খ-র – last, other // ākhira // Cognate: Ugaritic: aḫr "after" ; kh-s-r / খ-স-র – to lose, be deficient // khāsirīn // Cognate: [Cognate: none])

Linguistic Gloss:

The-day [yawm; cf. Heb. yôm] are-made-lawful [uḥilla] for-you the-good-things [ṭayyibāt; cf. Heb. ṭôḇ]... And-food-of those-who were-given [ūtū] the-Scripture [kitāb] (is) lawful [ḥill] for-you and-your-food (is) lawful for-them. And-the-chaste-women [muḥṣanāt] from the-believing-women [muʾmināt], and-the-chaste-women [muḥṣanāt] from those-who were-given the-Scripture... when you-give-them [ātaytumūhunna] their-wages [ujūrahunna; cf. Akk. agru], being-chaste [muḥṣinīn], not being-fornicators [musāfiḥīn], and-not takers-of secret-lovers [akhdān: from kh-d-n "friend"]... And-whoever disbelieves [yakfur] in-the-faith [īmān], then-surely becomes-worthless [ḥabiṭa] his-deed [ʿamal], and-he in the-Hereafter [ākhira] (is) among the-losers [khāsirīn: from kh-s-r].

Tafsīr 5:5:: Concession for People of the Book.

Ibn Kathīr explains this Medinan verse, revealed late (Sūrat al-Māʾida), specifies the permissibility for Muslim men to marry muḥṣanāt (chaste women) from the Ahl al-Kitāb (Jews and Christians). This provides a specific exception to the general prohibition of marrying mushrikāt in 2:221. This connects to 2:221 (prohibition), 60:10 (separation from disbelievers), and 4:24 (mandating dower). The verse reiterates the conditions of marriage: giving the dower (ujūr) and seeking chastity (muḥṣinīn), not casual affairs (musāfiḥīn or akhdān). This concession (food and marriage) promotes social integration while warning against apostasy (man yakfur bi-l-īmāni). This contrasts with the stricter prohibitions in Ezra 9-10 and Nehemiah 13, which forbade all intermarriage to preserve post-exilic Jewish identity, whereas the Qur'ān permits it with fellow monotheists.

Verse 24:32 – Facilitating Marriage

24:32a:

وَأَنكِحُوا الْأَيَامَىٰ

And marry the single (wa-ankiḥū l-ayāmā, ওয়া আন্কিহ্বু ল্-আয়ামা; n-k-ḥ / ন-ক-হ – to marry // ankiḥū [form IV: 'cause to marry'] // Cognate: [Cognate: none] ; a-y-m / আ-য়-ম – to be single, unmarried // ayāmā // Cognate: Hebrew: ʾalmānāh "widow" [related concept])

24:32b:

مِنكُمْ وَالصَّالِحِينَ

among you and the righteous (minkum wa-ṣ-ṣāliḥīna, মিন্কুম্ ওয়া ছ্-ছলিহ্বীন্; ṣ-l-ḥ / স-ল-হ – to be righteous, repair // ṣāliḥīn // Cognate: Aramaic: ṣǝlaḥ "to succeed, prosper")

24:32c:

مِنْ عِبَادِكُمْ وَإِمَائِكُمْ

of your male slaves and your female slaves (min ʿibādikum wa-imāʾikum, মিন্ ‘ইবাদিকুম্ ওয়া ইমাইকুম্; ʿ-b-d / আ-ব-দ – slave, servant, worship // ʿibād // Cognate: Hebrew: ʿeḇeḏ "slave, servant" ; a-m-y / আ-ম-য় – slave-woman // imāʾ // Cognate: [Cognate: none])

24:32d:

إِن يَكُونُوا فُقَرَاءَ

If they are poor (in yakūnū fuqarāʾa, ইন্ ইয়াকূনূ ফুক্বরাআ; k-w-n / ক-ও-ন – to be // yakūnū // Cognate: Hebrew: kûn "to be established" ; f-q-r / ফ-ক-র – poor, needy // fuqarāʾ // Cognate: Syriac: pəqar "to be in need")

24:32e:

يُغْنِهِمُ اللَّهُ مِن فَضْلِهِ

Allah will enrich them from His bounty (yughnihimu llāhu min faḍlihī, ইয়ুগ্নিহিমু ল্লাহু মিন্ ফায্লিহী; gh-n-y / গ-ন-য় – to be rich, free from need // yughni // Cognate: [Cognate: none] ; f-ḍ-l / ফ-দ-ল – surplus, bounty // faḍl // Cognate: [Cognate: none])

24:32f:

وَاللَّهُ وَاسِعٌ عَلِيمٌ

And Allah is All-Encompassing, All-Knowing (wa-llāhu wāsiʿun ʿalīmun, ওয়া ল্লাহু ওয়াসি‘উন্ ‘আলীম্; w-s-ʿ / ও-স-আ – to be vast, encompass // wāsiʿ // Cognate: [Cognate: none] ; ʿ-l-m / আ-ল-ম – to know // ʿalīm // Cognate: [Cognate: none])

Linguistic Gloss:

And-cause-to-marry [ankiḥū: causative IV of n-k-ḥ] the-unmarried [ayāmā: from a-y-m; cf. Heb. ʾalmānāh] from-you and-the-righteous [ṣāliḥīn: from ṣ-l-ḥ] from-your-servants [ʿibād; cf. Heb. ʿeḇeḏ] and-your-female-servants [imāʾ]... If they-are [yakūnū] poor [fuqarāʾ; cf. Syr. pəqar], He-will-enrich-them [yughni: from gh-n-y] Allah from-His-bounty [faḍl]. And-Allah (is) Encompassing [wāsiʿ], Knowing [ʿalīm].

Tafsīr 24:32:: The Social Duty of Marriage.

Ṭabarī and Qurṭubī interpret this as a command (amr) to the community (guardians, masters, society) to facilitate the marriage of the unattached (ayāmā), including the righteous among slaves. This establishes marriage as a communal responsibility, not just a private one. This connects to 24:33 providing alternatives (chastity), 24:3 establishing marital parameters, 4:25 regarding slave marriage, and 30:21 on marriage as a sign. The Prophet ﷺ stressed, "O young men, whoever among you can afford it, let him get married..." (Bukhārī), and "There are three whom Allah is bound to help: ...the one who marries seeking chastity" (Tirmidhī). The verse counters pre-Islamic fears of poverty (fuqarāʾ) as a barrier, promising divine bounty (faḍl). This contrasts with ascetic traditions, positioning marriage as a means of social stability and piety, echoing Genesis 2:18, "It is not good that the man should be alone."

Verse 24:33 – Chastity and Manumission

24:33a:

وَلْيَسْتَعْفِفِ الَّذِينَ

And let those be chaste who (wa-l-yastaʿfifi lladhīna, ওয়া ল্-ইয়াস্তা‘ফিফি ল্লাযীনা; ʿ-f-f / আ-ফ-ফ – to be chaste, refrain // yastaʿfif [form X: 'seek to be chaste'] // Cognate: [Cognate: none])

24:33b:

لَا يَجِدُونَ نِكَاحًا

do not find (means for) marriage (lā yajidūna nikāḥan, লা ইয়াজিদূনা নিকাহ্বান্; w-j-d / ও-জ-দ – to find // yajidūn // Cognate: [Cognate: none] ; n-k-ḥ / ন-ক-হ – to marry // nikāḥ // Cognate: [Cognate: none])

24:33c:

حَتَّىٰ يُغْنِيَهُمُ اللَّهُ مِن فَضْلِهِ

until Allah enriches them from His bounty (ḥattā yughniyahumu llāhu min faḍlihī, হাত্তা ইয়ুগ্নিয়াহুমু ল্লাহু মিন্ ফায্লিহী; gh-n-y / গ-ন-য় – to be rich, free from need // yughni // Cognate: [Cognate: none] ; f-ḍ-l / ফ-দ-ল – surplus, bounty // faḍl // Cognate: [Cognate: none])

24:33d:

وَالَّذِينَ يَبْتَغُونَ الْكِتَابَ

And those who seek the writing (of freedom) (wa-lladhīna yabtaghūna l-kitāba, ওয়া ল্লাযীনা ইয়াব্তাগূনা ল্-কিতাবা; b-gh-y / ব-গ-য় – to seek, desire // yabtaghūn // Cognate: [Cognate: none] ; k-t-b / ক-ত-ব – write, decree // kitāb [here: 'contract of manumission'] // Cognate: Hebrew: kəṯāḇ "writing")

24:33e:

مِمَّا مَلَكَتْ أَيْمَانُكُمْ

from what your right hands possess (mimmā malakat aymānukum, মিম্মা মালাকাত্ আইমানুকুম্; m-l-k / ম-ল-ক – to possess, rule // malakat // Cognate: Hebrew: meleḵ "king" ; y-m-n / য়-ম-ন – right hand // aymān // Cognate: Hebrew: yāmîn "right hand")

24:33f:

فَكَاتِبُوهُمْ إِنْ عَلِمْتُمْ

then write the contract for them if you know (fa-kātibūhum in ʿalimtum, ফাকাতিবূ হুম্ ইন্ ‘আলিম্তুম্; k-t-b / ক-ত-ব – write, decree // kātibū [form III: 'mutually write'] // Cognate: Hebrew: kəṯāḇ "writing" ; ʿ-l-m / আ-ল-ম – to know // ʿalimtum // Cognate: [Cognate: none])

24:33g:

فِيهِمْ خَيْرًا

in them good (fīhim khayran, ফীহিম্ খইরা; kh-y-r / খ-য়-র – good // khayr // Cognate: [Cognate: none])

24:33h:

وَآتُوهُم مِّن مَّالِ اللَّهِ

And give them from the wealth of Allah (wa-ātūhum min māli llāhi, ওয়া আ তূ হুম্ মিম্ মালি ল্লাহি; a-t-y / আ-ত-য় – to come, give // ātū [form IV] // Cognate: Ugaritic: ata "to come" ; m-w-l / ম-ও-ল – wealth // māl // Cognate: [Cognate: none])

24:33i:

الَّذِي آتَاكُمْ

which He has given you (alladhī ātākum, আল্লাযী আ তকুম্; a-t-y / আ-ত-য় – to come, give // ātā [form IV] // Cognate: Ugaritic: ata "to come")

24:33j:

وَلَا تُكْرِهُوا فَتَيَاتِكُمْ

And do not compel your slave-girls (wa-lā tukrihū fatayātikum, ওয়া লা তুক্রিহূ ফাতাইয়াতিকুম্; k-r-h / ক-র-হ – to hate, compel // tukrihū // Cognate: [Cognate: none] ; f-t-y / ফ-ত-য় – youth, young woman // fatayāt // Cognate: [Cognate: none])

24:33k:

عَلَى الْبِغَاءِ إِنْ أَرَدْنَ

to prostitution, if they desire (ʿalā l-bighāʾi in aradna, ‘আলা ল্-বিগই ইন্ আরাদ্না; b-gh-y / ব-গ-য় – to seek, desire [here: 'prostitution'] // bighāʾ // Cognate: [Cognate: none] ; r-w-d / র-ও-দ – to wish, want // aradna // Cognate: [Cognate: none])

24:33l:

تَحَصُّنًا لِّتَبْتَغُوا

chastity, that you may seek (taḥaṣṣunan li-tabtaghū, তাহ্বাচ্ছুনা ল্ লিতাব্তাগূ; ḥ-ṣ-n / হ-স-ন – to be chaste, fortified // taḥaṣṣun // Cognate: [Cognate: none] ; b-gh-y / ব-গ-য় – to seek, desire // tabtaghū // Cognate: [Cognate: none])

24:33m:

عَرَضَ الْحَيَاةِ الدُّنْيَا

the fleeting goods of the worldly life (ʿaraḍa l-ḥayāti d-dunyā, ‘আরাযা ল্-হ্বায়াতি দ্-দুন্ইয়া; ʿ-r-ḍ / আ-র-দ – to display, goods // ʿaraḍ // Cognate: [Cognate: none] ; ḥ-y-y / হ-য়-য় – life // ḥayāt // Cognate: Hebrew: ḥayyîm "life" ; d-n-w / দ-ন-ও – to be near // dunyā [the 'lower' life] // Cognate: [Cognate: none])

24:33n:

وَمَن يُكْرِههُّنَّ فَإِنَّ اللَّهَ

And whoever compels them, then indeed Allah (wa-man yukrihhunna fa-inna llāha, ওয়া মাঁই ইয়ুক্রিহ্হুন্না ফাইন্না ল্লাহা; k-r-h / ক-র-হ – to hate, compel // yukrih // Cognate: [Cognate: none])

24:33o:

مِن بَعْدِ إِكْرَاهِهِنَّ غَفُورٌ رَّحِيمٌ

after their compulsion, is Forgiving, Merciful (min baʿdi ikrāhihinna ghafūrun raḥīmun, মিম্ বা‘দি ইক্রাহিহিন্না গফূরুর্ রাহ্বীম্; gh-f-r / গ-ফ-র – to forgive, cover // ghafūr // Cognate: [Cognate: none] ; r-ḥ-m / র-হ-ম – mercy // raḥīm // Cognate: Hebrew: raḥămîm "mercy")

Linguistic Gloss:

And-let-seek-chastity [yastaʿfif: form X from ʿ-f-f] those-who not find [lā yajidūn] marriage [nikāḥ] until He-enriches-them [yughniyahum] Allah from-His-bounty... And-those-who seek [yabtaghūn] the-writing [kitāb: "contract"] from-what possessed [malakat] your-right-hands [aymān], then-contract-them [kātibūhum: form III from k-t-b] if you-know [ʿalimtum] in-them good [khayr]. And-give-them [ātūhum] from-wealth-of [māl] Allah... And-do-not compel [lā tukrihū: from k-r-h] your-slave-girls [fatayātikum] to prostitution [bighāʾ: from b-gh-y] if they-desired [aradna] fortification [taḥaṣṣun: from ḥ-ṣ-n] that-you-may-seek [li-tabtaghū] the-goods [ʿaraḍ] of-the-life [ḥayāt] the-lower [dunyā]. And-whoever compels-them... then-Allah from after their-compulsion (is) Forgiving [ghafūr], Merciful [raḥīm] (to the girls).

Tafsīr 24:33:: Chastity and Manumission.

Ibn Kathīr explains this verse has two parts: first, a command for chastity (istiʿfāf) for those unable to marry, linking back to 24:32. Second, it institutionalizes manumission through mukātaba (contract of freedom). This connects to 24:32 (marriage), 90:13 (freeing a slave), and 4:25 (marrying slaves). The Prophet ﷺ affirmed masters should accept mukātaba (Aḥmad). Per Ibn ʿAbbās, "good" (khayr) means trustworthiness or skill. The verse also forbids forcing slave girls into prostitution (bighāʾ) for material gain (ʿaraḍ), a common pre-Islamic practice, explicitly offering forgiveness to the compelled women. This verse provides a socio-economic path to freedom, paralleling manumission laws in Exodus 21:26-27, but the Qur'ānic mukātaba is a unique contractual path initiated by the enslaved, funded partly by the master (ātūhum min māl Allah).

Verse 30:21 – The Sign of Marital Love

30:21a:

وَمِنْ آيَاتِهِ أَنْ خَلَقَ

And of His signs (is) that He created (wa-min āyātihī an khalaqa, ওয়া মিন্ আয়াতিহী আন্ খলাক্বা; a-y-y / আ-য়-য় – sign, miracle // āyāt // Cognate: Syriac: āṯā "sign" ; kh-l-q / খ-ল-ক – to create, measure // khalaqa // Cognate: Aramaic: khəlāq "portion, destiny")

30:21b:

لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا

for you from yourselves mates (lakum min anfusikum azwājan, লাকুম্ মিন্ আন্ফুসিকুম্ আয্ওয়াজান্; n-f-s / ন-ফ-স – self, soul // anfus // Cognate: Hebrew: nep̄eš "soul, self" ; z-w-j / য-ও-জ – pair, mate // azwāj // Cognate: [Cognate: none])

30:21c:

لِّتَسْكُنُوا إِلَيْهَا

that you may find tranquility in them (li-taskunū ilayhā, লিতাস্কুনূ ইলাইহা; s-k-n / স-ক-ন – to dwell, be still // taskunū // Cognate: Hebrew: šāḵan "to dwell, settle")

30:21d:

وَجَعَلَ بَيْنَكُم مَّوَدَّةً

And He placed between you affection (wa-jaʿala baynakum mawaddatan, ওয়া জা‘আলা বাইনাকুম্ মাওয়াদ্দাতান্; j-ʿ-l / জ-আ-ল – to make, place // jaʿala // Cognate: [Cognate: none] ; w-d-d / ও-দ-দ – to love // mawadda // Cognate: [Cognate: none])

30:21e:

وَرَحْمَةً

and mercy (wa-raḥmatan, ওয়া রাহ্মাহ্; r-ḥ-m / র-হ-ম – mercy // raḥma // Cognate: Hebrew: raḥămîm "mercy")

3Sūrah:21f:

إِنَّ فِي ذَٰلِكَ لَآيَاتٍ

Indeed, in that surely (are) signs (inna fī dhālika la-āyātin, ইন্না ফী যালিকা লাআয়াতিল্; a-y-y / আ-য়-য় – sign, miracle // āyāt // Cognate: Syriac: āṯā "sign")

30:21g:

لِّقَوْمٍ يَتَفَكَّرُونَ

for a people who reflect (li-qawmin yatafakkarūna, লিক্বাওমিইঁ ইয়াতাফাক্কারূন্; q-w-m / ক-ও-ম – to stand, people // qawm // Cognate: Hebrew: qûm "to rise" ; f-k-r / ফ-ক-র – to think, reflect // yatafakkarūn // Cognate: [Cognate: none])

Linguistic Gloss:

And-from His-signs [āyātihī; cf. Syr. āṯā] that He-created [khalaqa] for-you from your-selves [anfusikum; cf. Heb. nep̄eš] mates [azwāj] that-you-may-dwell-tranquilly [li-taskunū: from s-k-n; cf. Heb. šāḵan] to-them... and-He-placed [jaʿala] between-you affection [mawadda: from w-d-d] and-mercy [raḥma; cf. Heb. raḥămîm]... Indeed in that (are) signs [āyāt] for-a-people [qawm] who-reflect [yatafakkarūn].

Tafsīr 30:21:: The Ayat of Tranquility.

Classical exegetes (Ṭabarī, Kathīr) identify marriage as a profound theological sign (āyah) of Allah's creative power. The creation of mates min anfusikum ("from yourselves") signifies a shared nature, leading to sakīna (tranquility, from s-k-n "to dwell"). This connects to 7:189 (Eve from Adam), 16:72 (mates from yourselves), 4:1 (created from one soul), and 42:11. Sufis emphasize mawadda (affection) as the initial passion and raḥma (mercy) as the enduring compassion of a marriage. Revealed in Mecca, this verse uses the marital bond as proof of divine design, urging reflection (yatafakkarūna). This strongly parallels Genesis 2:24 ("...cleave to his wife, and they shall become one flesh"), where the union itself is a foundational act, though the Qur'ānic focus is on the psychological states of tranquility (sakīna) and love (mawadda) as the sign.

Verse 33:50 – The Prophet's Marital Scope

33:50a:

يَا أَيُّهَا النَّبِيُّ إِنَّا أَحْلَلْنَا

O Prophet, indeed We have made lawful (yā ayyuhā n-nabiyyu innā aḥlalnā, ইয়া আইয়্যুহা ন্-নাবিইয়্যু ইন্না আহ্লাল্না; n-b-ʾ / ন-ব-আ – to announce, prophesy // nabī // Cognate: Hebrew: nāḇî "prophet" ; ḥ-l-l / হ-ল-ল – to be lawful, untie // aḥlalnā [form IV] // Cognate: [Cognate: none])

33:50b:

لَكَ أَزْوَاجَكَ اللَّاتِي

to you your wives whom (laka azwājaka llātī, লাকা আয্য়্ওয়াজাকা ল্লাতী; z-w-j / য-ও-জ – pair, mate // azwāj // Cognate: [Cognate: none])

33:50c:

آتَيْتَ أُجُورَهُنَّ

you have given their compensation (ātayta ujūrahunna, আ তাইতা উ জূরাহুন্না; a-t-y / আ-ত-য় – to come, give // ātayta [form IV] // Cognate: Ugaritic: ata "to come" ; a-j-r / আ-জ-র – reward, wage // ujūr // Cognate: Akkadian: agru "hireling")

33:50d:

وَمَا مَلَكَتْ يَمِينُكَ

and what your right hand possesses (wa-mā malakat yamīnuka, ওয়া মা মালাকাত্ ইয়ামীনুকা; m-l-k / ম-ল-ক – to possess, rule // malakat // Cognate: Hebrew: meleḵ "king" ; y-m-n / য়-ম-ন – right hand // yamīn // Cognate: Hebrew: yāmîn "right hand")

33:50e:

مِمَّا أَفَاءَ اللَّهُ عَلَيْكَ

from what Allah has returned to you (as spoils) (mimmā afāʾa llāhu ʿalayka, মিম্মা আফাআ ল্লাহু ‘আলাইকা; f-y-ʾ / ফ-য়-আ – to return (spoils) // afāʾa // Cognate: [Cognate: none])

33:50f:

وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّاتِكَ

and daughters of your paternal uncle and daughters of your paternal aunts (wa-banāti ʿammika wa-banāti ʿammātika, ওয়া বানاتی ‘আম্মিকা ওয়া বানاتی ‘আম্মাতিকা; b-n-y / ব-ন-য় – daughter // banāt // Cognate: Hebrew: baṯ "daughter" ; ʿ-m-m / আ-ম-ম – paternal uncle/aunt // ʿamm/ʿammāt // Cognate: Hebrew: ʿam "people, kinsman")

33:50g:

وَبَنَاتِ خَالِكَ وَبَنَاتِ خَالَاتِكَ

and daughters of your maternal uncle and daughters of your maternal aunts (wa-banāti khālika wa-banāti khālātika, ওয়া বানاتی খলিকা ওয়া বানاتی খলাতিকা; kh-w-l / খ-ও-ল – maternal uncle/aunt // khāl/khālāt // Cognate: [Cognate: none])

33:50h:

اللَّاتِي هَاجَرْنَ مَعَكَ

who emigrated with you (allātī hājarna maʿaka, আল্লাতী হাজার্ না মা‘আকা; h-j-r / হ-জ-র – to emigrate, forsake // hājarna // Cognate: [Cognate: none])

33:50i:

وَامْرَأَةً مُّؤْمِنَةً إِن وَهَبَتْ

and a believing woman, if she gives (wa-mraʾatan muʾminatan in wahabat, ওয়া ম্রাআতাম্ মু’মিনাতান্ ইন্ ওয়াহাবাত্; m-r-ʾ / ম-র-আ – man, woman // imraʾa // Cognate: [Cognate: none] ; a-m-n / আ-ম-ন – to believe // muʾmina // Cognate: Hebrew: heʾĕmīn "he believed" ; w-h-b / ও-হ-ব – to give (as gift) // wahabat // Cognate: [Cognate: none])

33:50j:

نَفْسَهَا لِلنَّبِيِّ إِنْ أَرَادَ النَّبِيُّ

herself to the Prophet, if the Prophet wishes (nafsahā li-n-nabiyyi in arāda n-nabiyyu, নাফ্সাহা লিন্-নাবিইয়্যি ইন্ আরাদা ন্-নাবিইয়্যু; n-f-s / ন-ফ-স – self, soul // nafs // Cognate: Hebrew: nep̄eš "soul, self" ; r-w-d / র-ও-দ – to wish, want // arāda // Cognate: [Cognate: none])

33:50k:

أَن يَسْتَنكِحَهَا خَالِصَةً لَّكَ

to marry her—(this is) purely for you (an yastankiḥahā khāliṣatan laka, আন্ ইয়াস্তান্কিহ্বাহা খলিছতাল্ লাকা; n-k-ḥ / ন-ক-হ – to marry // yastankiḥa [form X: 'seek to marry'] // Cognate: [Cognate: none] ; kh-l-ṣ / খ-ল-স – to be pure, exclusive // khāliṣa // Cognate: [Cognate: none])

33:50l:

مِن دُونِ الْمُؤْمِنِينَ

excluding the (other) believers (min dūni l-muʾminīna, মিন্ দূনি ল্-মু’মিনীন্; a-m-n / আ-ম-ন – to believe // muʾminīn // Cognate: Hebrew: heʾĕmīn "he believed")

33:50m:

قَدْ عَلِمْنَا مَا فَرَضْنَا عَلَيْهِمْ

We know well what We have ordained for them (qad ʿalimnā mā faraḍnā ʿalayhim, ক্বাদ্ ‘আলিম্না মা ফারায্না ‘আলাইহিম্; ʿ-l-m / আ-ল-ম – to know // ʿalimnā // Cognate: [Cognate: none] ; f-r-ḍ / ফ-র-দ – to prescribe, obligate // faraḍnā // Cognate: [Cognate: none])

33:50n:

فِي أَزْوَاجِهِمْ وَمَا مَلَكَتْ أَيْمَانُهُمْ

concerning their wives and what their right hands possess (fī azwājihim wa-mā malakat aymānuhum, ফী আয্ওয়াজিহিম্ ওয়া মা মালাকাত্ আইমানুহুম্; z-w-j / য-ও-জ – pair, mate // azwāj ; m-l-k / ম-ল-ক – to possess // malakat)

33:50o:

لِكَيْلَا يَكُونَ عَلَيْكَ حَرَجٌ

so that there may be no hardship upon you (li-kaylā yakūna ʿalayka ḥarajun, লিকাইলা ইয়াকূনা ‘আলাইকা হারাজুন্; k-w-n / ক-ও-ন – to be // yakūna // Cognate: Hebrew: kûn "to be established" ; ḥ-r-j / হ-র-জ – constriction, hardship // ḥaraj // Cognate: [Cognate: none])

33:50p:

وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا

And Allah is Oft-Forgiving, Most Merciful (wa-kāna llāhu ghafūran raḥīman, ওয়া কা না ল্লাহু গফূরার্ রাহ্বীমা; gh-f-r / গ-ফ-র – to forgive, cover // ghafūr ; r-ḥ-m / র-হ-ম – mercy // raḥīm // Cognate: Hebrew: raḥămîm "mercy")

Linguistic Gloss:

O the-Prophet [nabī; cf. Heb. nāḇî], We have-made-lawful [aḥlalnā: from ḥ-l-l] to-you your-wives [azwāj] whom you-gave [ātayta] their-wages [ujūr] and-what possessed [malakat] your-right-hand [yamīn] from-what He-returned [afāʾa] Allah upon-you... and-daughters-of your-paternal-uncles [ʿamm]... and-maternal-uncles [khāl]... who emigrated [hājarna] with-you... and-a-woman believing [muʾmina] if she-gifted [wahabat] her-self [nafs] to-the-Prophet, if wished [arāda] the-Prophet to-seek-to-marry-her [yastankiḥahā]— (as) an-exclusive-privilege [khāliṣa] for-you, excluding the-believers... We-know what We-ordained [faraḍnā] on-them... so-that-not there-be [yakūna] upon-you any-constriction [ḥaraj]... And-Allah is [kāna] Forgiving [ghafūr], Merciful [raḥīm].

Tafsīr 33:50:: The Prophet's Specific Permissions.

Ṭabarī and Qurṭubī explain this verse addresses the Prophet's ﷺ unique status, outlining lawful categories for him: (1) his current wives, (2) captives (mā malakat), (3) specific cousins who migrated (hājarna maʿak), and (4) a woman who "gifts" herself (wahabat nafsahā) for marriage without a dower. This connects to 33:51 (regulating his household), 33:52 (limiting further marriages), 4:3 (limiting believers to four), and 33:37 (Zaynab's marriage). Per ʿĀʾishah (Bukhārī), this verse confirmed the Prophet's ﷺ special allowances (khāliṣatan laka). This Medinan verse removed ḥaraj (constriction) from the Prophet ﷺ, whose marriages served diplomatic, legislative, and social functions, distinct from the general laws (faraḍnā ʿalayhim) for believers. This prophetic privilege echoes the political/dynastic marriages of figures like David and Solomon (1 Kings 3:1), though here it is textually defined and later restricted (33:52).

Verse 4:24 – Prohibition of Married Women & Dower

4:24a:

وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ

4:24b:

إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ

4:24c:

كِتَابَ اللَّهِ عَلَيْكُمْ

4:24d:

وَأُحِلَّ لَكُم مَّا وَرَاءَ

4:24e:

ذَٰلِكُمْ أَن تَبْتَغُوا بِأَمْوَالِكُم

4:24f:

مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ

4:24g:

فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ

4:24h:

فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً

4:24i:

وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا

4:24j:

تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ

4:24k:

إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا

Linguistic Gloss:

And-the-chaste/married-women [muḥṣanāt: from ḥ-ṣ-n "fortress"→"chaste"]... except what possessed [malakat] your-right-hands [aymānukum]... Decree-of [kitāb: from k-t-b "write"] Allah upon-you. And-was-made-lawful [uḥilla]... that you-seek [tabtaghū] with-your-wealth [amwāl], being-chaste [muḥṣinīn], not being-fornicators [musāfiḥīn: from s-f-ḥ "pour out semen"]... So-what you-enjoyed [stamtaʿtum: from m-t-ʿ] by-it from-them, then-give-them [ātūhunna] their-wages [ujūrahunna: from a-j-r; cf. Akk. agru] (as) an-obligation [farīḍa: from f-r-ḍ]. And-no blame [junāḥ] in-what you-mutually-agreed [tarāḍaytum: from r-ḍ-w] after the-obligation. Indeed Allah is [kāna] All-Knowing [ʿalīm], All-Wise [ḥakīm].

Tafsīr 4:24:: Lawful Marriage and the Dower.

Verse 33:52 – The Final Limit on Marriages

33:52a:

لَا يَحِلُّ لَكَ النِّسَاءُ

Not lawful for you are women (lā yaḥillu laka n-nisāʾu, লা ইয়াহ্বিল্লু লাকা ন্-নিসাউ; ḥ-l-l / হ-ল-ল – to be lawful, untie // yaḥillu // Cognate: [Cognate: none] ; n-s-w / ন-স-ও – women // nisāʾ // Cognate: Akkadian: nišū "people")

33:52b:

مِن بَعْدُ وَلَا أَن تَبَدَّلَ

from now on, nor that you exchange (min baʿdu wa-lā an tabaddala, মিম্ বা‘দু ওয়া লা আন্ তাবাদ্দালা; b-ʿ-d / ব-আ-দ – after // baʿd // Cognate: [Cognate: none] ; b-d-l / ব-দ-ল – to change, exchange // tabaddala // Cognate: [Cognate: none])

33:52c:

بِهِنَّ مِنْ أَزْوَاجٍ

them for (other) wives (bihinna min azwājin, বিহিন্না মিন্ আয্য়্ওয়াজিন্; z-w-j / য-ও-জ – pair, mate // azwāj // Cognate: [Cognate: none])

33:52d:

وَلَوْ أَعْجَبَكَ حُسْنُهُنَّ

even if their beauty pleases you (wa-law aʿjabaka ḥusnuhunna, ওয়া লাও আ‘জাবাকা হুস্নুহুন্না; ʿ-j-b / আ-জ-ব – to wonder, please // aʿjaba // Cognate: [Cognate: none] ; ḥ-s-n / হ-স-ন – good, beauty // ḥusn // Cognate: [Cognate: none])

33:52e:

إِلَّا مَا مَلَكَتْ يَمِينُكَ

except what your right hand possesses (illā mā malakat yamīnuka, ইল্লা মা মালাকাত্ ইয়ামীনুকা; m-l-k / ম-ল-ক – to possess, rule // malakat // Cognate: Hebrew: meleḵ "king" ; y-m-n / য়-ম-ন – right hand // yamīn // Cognate: Hebrew: yāmîn "right hand")

33:52f:

وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ

And Allah is over all things (wa-kāna llāhu ʿalā kulli shayʾin, ওয়া কা না ল্লাহু ‘আলা কুল্লি শাইইন্; k-w-n / ক-ও-ন – to be // kāna // Cognate: Hebrew: kûn "to be established" ; sh-y-ʾ / শ-য়-আ – thing // shayʾ // Cognate: [Cognate: none])

33:52g:

رَّقِيبًا

an Observer (raqīban, রাক্বীবান্; r-q-b / র-ক-ব – to watch, observe // raqīb // Cognate: Akkadian: rāqibu "watchman")

Linguistic Gloss:

Not (is) lawful [lā yaḥillu: from ḥ-l-l] for-you the-women [nisāʾ] from after (now), nor that you-exchange [tabaddala: from b-d-l] them for (other) wives [azwāj], even-if pleased-you [aʿjaba] their-beauty [ḥusnuhunna: from ḥ-s-n], except what possessed [malakat] your-right-hand [yamīn]... And-is [kāna] Allah over every thing [shayʾ] a-Watcher [raqīb: from r-q-b "neck"→"watch"; cf. Akk. rāqibu].

Tafsīr 33:52:: The Prophetic Marital Limit.

Classical exegetes (Ṭabarī, Kathīr) state this verse restricts the Prophet ﷺ, superseding the permissions in 33:50. After his existing wives chose Allah and His Messenger (33:28-29), he was commanded not to marry again or "exchange" (tabaddal) his current wives for others, regardless of attraction (ḥusnuhunna). This connects to 33:50 (the permissions), 33:28-29 (the choice), and 33:51 (household organization). Per ʿĀʾishah (Bukhārī), this verse was a divine consolidation of his household. This Medinan verse finalized the Prophet's ﷺ marital situation, making his household a fixed and honored entity, with the exception for "what your right hand possesses" remaining. This final limitation contrasts with the earlier extensive, often political, marriages common to ancient kings (e.g., Solomon in 1 Kings 11:1-3).

Verse 33:6 – The Prophet's Status & Wives

33:6a:

النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ

The Prophet is closer to the believers (an-nabiyyu awlā bi-l-muʾminīna, আন্-নাবিইয়্যু আওলা বি ল্-মু’মিনীনা; n-b-ʾ / ন-ব-আ – to announce, prophesy // nabī // Cognate: Hebrew: nāḇî "prophet" ; w-l-y / ও-ল-য় – to be near, friend, guardian // awlā // Cognate: [Cognate: none] ; a-m-n / আ-ম-ন – to believe, trust // muʾminīn // Cognate: Hebrew: heʾĕmīn "he believed")

33:6b:

مِنْ أَنفُسِهِمْ

than their own selves (min anfusihim, মিন্ আন্ফুসিহিম্; n-f-s / ন-ফ-স – self, soul // anfus // Cognate: Hebrew: nep̄eš "soul, self")

33:6c:

وَأَزْوَاجُهُ أُمَّهَاتُهُمْ

and his wives are their mothers (wa-azwājuhū ummahātuhum, ওয়া আয্য়্ওয়াজুহূ উম্মাহাতুহুম্; z-w-j / য-ও-জ – pair, mate // azwāj // Cognate: [Cognate: none] ; a-m-m / আ-ম-ম – mother // ummahāt // Cognate: Hebrew: ʾēm "mother")

33:6d:

وَأُولُو الْأَرْحَامِ بَعْضُهُمْ

And those of kinship, some of them (wa-ulū l-arḥāmi baʿḍuhum, ওয়া উলূ ল্-আর্হ্বামি বা‘যুহুম্; r-ḥ-m / র-হ-ম – womb, mercy // arḥām // Cognate: Hebrew: reḥem "womb")

33:6e:

أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ

are closer to others in the Decree of Allah (awlā bi-baʿḍin fī kitābi llāhi, আওলা বিবা‘যিন্ ফী কিতাবি ল্লাহি; w-l-y / ও-ল-য় – to be near, friend, guardian // awlā ; k-t-b / ক-ত-ব – write, decree // kitāb // Cognate: Hebrew: kəṯāḇ "writing")

33:6f:

مِنَ الْمُؤْمِنِينَ وَالْمُهَاجِرِينَ

than the (other) believers and the emigrants (mina l-muʾminīna wa-l-muhājirīna, মিনা ল্-মু’মিনীনা ওয়া ল্-মুহাজিরীন্; h-j-r / হ-জ-র – to emigrate, forsake // muhājirīn // Cognate: [Cognate: none])

33:6g:

إِلَّا أَن تَفْعَلُوا إِلَىٰ أَوْلِيَائِكُم

except that you do to your friends (illā an tafʿalū ilā awliyāʾikum, ইল্লা আন্ তাফ্‘আলূ ইলা আওলিয়াইকুম্; f-ʿ-l / ফ-আ-ল – to do // tafʿalū // Cognate: [Cognate: none] ; w-l-y / ও-ল-য় – to be near, friend, guardian // awliyāʾ // Cognate: [Cognate: none])

33:6h:

مَّعْرُوفًا

a kindness (maʿrūfan, মা‘রূফা; ʿ-r-f / আ-র-ফ – to know, recognize // maʿrūf [a known/good deed] // Cognate: [Cognate: none])

33:6i:

كَانَ ذَٰلِكَ فِي الْكِتَابِ

That has been in the Book (kāna dhālika fi l-kitābi, কা না যালিকা ফি ল্-কিতাবি; k-w-n / ক-ও-ন – to be // kāna // Cognate: Hebrew: kûn "to be established")

33:6j:

مَسْطُورًا

inscribed (masṭūran, মাস্তূরান্; s-ṭ-r / স-ত-র – to write, inscribe // masṭūr // Cognate: Syriac: šeṭārā "document")

Linguistic Gloss:

The-Prophet [nabī; cf. Heb. nāḇî] (is) closer-in-kin/authority [awlā: from w-l-y] to-the-believers [muʾminīn] than their-selves [anfusihim; cf. Heb. nep̄eš], and-his-wives [azwājuhū] (are) their-mothers [ummahātuhum; cf. Heb. ʾēm]... And-possessors-of the-wombs [ulū l-arḥām; cf. Heb. reḥem]... (are) closer [awlā]... in the-Decree-of [kitāb] Allah than the-believers and-the-emigrants [muhājirīn], except that you-do to-your-friends [awliyāʾikum] a-kindness [maʿrūf]... That was in-the-Book [kitāb] inscribed [masṭūr: from s-ṭ-r; cf. Syr. šeṭārā].

Tafsīr 33:6:: Prophetic Authority & Kinship.

This verse establishes the Prophet's ﷺ supreme spiritual authority, making his call awlā (closer, more binding) than one's own self-interest. It honors his wives as "Mothers of the Believers" (ummahātuhum), a title signifying respect and prohibiting their remarriage (see 33:53). This connects to 33:53 (wives' status) and 33:40 (Prophet's status). It also abrogates the temporary Medinan system of inheritance based on hijra (emigration) and adopted "brotherhood" (Bukhārī), re-establishing blood-kinship (ulū l-arḥām) as the primary basis for inheritance, per Allah's original decree (kitāb). It permits, however, "kindness" (maʿrūf)—like bequests—to non-kin "friends" (awliyāʾ), paralleling the legal distinction between inheritance and bequest.

Verse 33:37 – The Marriage of Zayd & Zaynab

33:37a:

وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ

And (remember) when you said to the one Allah favored (wa-idh taqūlu lilladhī anʿama llāhu, ওয়া ইযْ তাক্বূলু লিল্লাযী আন্‘আমা ল্লাহু; q-w-l / ক-ও-ল – to say // taqūlu // Cognate: [Cognate: none] ; n-ʿ-m / ন-আ-ম – to bestow favor, comfort // anʿama // Cognate: [Cognate: none])

33:37b:

عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ

and you favored him (ʿalayhi wa-anʿamta ʿalayhi, ‘আলাইহি ওয়া আন্‘আম্তা ‘আলাইহি; n-ʿ-m / ন-আ-ম – to bestow favor, comfort // anʿamta // Cognate: [Cognate: none])

33:37c:

أَمْسِكْ عَلَيْكَ زَوْجَكَ

"Keep your wife (amsik ʿalayka zawjaka, আম্সিক্ ‘আলাইকা যাউজাকা; m-s-k / ম-স-ক – to hold, keep // amsik // Cognate: [Cognate: none] ; z-w-j / য-ও-জ – pair, mate // zawj // Cognate: [Cognate: none])

33:37d:

وَاتَّقِ اللَّهَ وَتُخْفِي

and fear Allah," and you concealed (wa-ttaqa llāha wa-tukhfī, ওয়া ত্তাক্বি ল্লাহা ওয়া তুখফী; w-q-y / ও-ক-য় – to guard, be pious // ittaqi // Cognate: Ge'ez: waqaya "he kept safe" ; kh-f-y / খ-ফ-য় – to hide, conceal // tukhfī // Cognate: [Cognate: none])

33:37e:

فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ

in yourself what Allah was to disclose (fī nafsika mā llāhu mubdīhi, ফী নাফْسিকা মা ল্লাহু মুব্দীহি; n-f-s / ন-ফ-স – self, soul // nafs // Cognate: Hebrew: nep̄eš "soul, self" ; b-d-w / ব-দ-ও – to appear, disclose // mubdī // Cognate: [Cognate: none])

33:37f:

وَتَخْشَى النَّاسَ وَاللَّهُ

And you feared the people, while Allah (wa-takhshā n-nāsa wa-llāhu, ওয়া তাখশা ন্-নাসা ওয়া ল্লাহু; kh-sh-y / খ-শ-য় – to fear, be in awe // takhshā // Cognate: [Cognate: none] ; a-n-s / আ-ন-স – man, people // nās // Cognate: Hebrew: ʾĕnôš "man")

33:37g:

أَحَقُّ أَن تَخْشَاهُ

has more right that you should fear Him (aḥaqqu an takhshāhu, আহ্বাক্কু আন্ তাখশাহু; ḥ-q-q / হ-ক-ক – truth, right // aḥaqq // Cognate: Aramaic: ḥaqq "truth")

33:37h:

فَلَمَّا قَضَىٰ زَيْدٌ مِّنْهَا

So when Zayd had concluded from her (fa-lammā qaḍā zaydun minhā, ফালাম্মা ক্বাযা যাইদুম্ মিন্হা; q-ḍ-y / ক-দ-য় – to decree, conclude // qaḍā // Cognate: [Cognate: none] ; z-y-d / য-য়-দ – Zayd // Zayd // Cognate: [Cognate: none])

33:37i:

وَطَرًا زَوَّجْنَاكَهَا

his need, We married her to you (waṭaran zawwajnākahā, ওয়াতারান্ যাউওয়াজ্নাকাহা; w-ṭ-r / ও-ত-র – need, object // waṭar // Cognate: [Cognate: none] ; z-w-j / য-ও-জ – pair, mate // zawwajnā [form II: 'cause to marry'] // Cognate: [Cognate: none])

33:37j:

لِكَيْ لَا يَكُونَ عَلَى الْمُؤْمِنِينَ

so that there not be upon the believers (likay lā yakūna ʿalā l-muʾminīna, লিকাই লা ইয়াকূনা ‘আলা ল্-মু’মিনীনা; k-w-n / ক-ও-ন – to be // yakūna // Cognate: Hebrew: kûn "to be established" ; a-m-n / আ-ম-ন – to believe // muʾminīn)

33:37k:

حَرَجٌ فِي أَزْوَاجِ

any difficulty concerning the wives (ḥarajun fī azwāji, হারাজুন্ ফী আয্য়্ওয়াজি; ḥ-r-j / হ-র-জ – constriction, hardship // ḥaraj // Cognate: [Cognate: none])

33:37l:

أَدْعِيَائِهِمْ إِذَا قَضَوْا

of their adopted sons, when they have concluded (adʿiyāʾihim idhā qaḍaw, আদ্‘ইয়াইহিম্ ইযা ক্বাযাও; d-ʿ-w / দ-আ-ও – to call, claim // adʿiyāʾ [adopted sons] // Cognate: Aramaic: dəʿā "to call" ; q-ḍ-y / ক-দ-য় – to decree, conclude // qaḍaw)

33:37m:

مِنْهُنَّ وَطَرًا

from them their need (minhunna waṭaran, মিন্হুন্না ওয়াত্বরা; w-ṭ-r / ও-ত-র – need, object // waṭar // Cognate: [Cognate: none])

33:37n:

وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا

And the command of Allah is always accomplished (wa-kāna amru llāhi mafʿūlan, ওয়া কা না আম্রু ল্লাহি মাফ্‘ঊলা; a-m-r / আ-ম-র – command // amr // Cognate: [Cognate: none] ; f-ʿ-l / ফ-আ-ল – to do // mafʿūl [passive participle] // Cognate: [Cognate: none])

Linguistic Gloss:

And-when you-said to-the-one He-favored [anʿama] Allah upon-him and-you-favored [anʿamta] upon-him [Zayd: favored by Islam & by emancipation]... "Hold [amsik] your-wife [zawj]... and-fear [ittaqi] Allah," and-you-hid [tukhfī] in-your-self [nafs; cf. Heb. nep̄eš] what Allah (was) its-Discloser [mubdīhi], and-you-feared [takhshā] the-people [nās], while-Allah (is) more-rightful [aḥaqq] that you-should-fear-Him... So-when concluded [qaḍā] Zayd from-her a-need [waṭaran: "divorced her"], We-married-her-to-you [zawwajnākahā], so-that not be [yakūna] upon the-believers a-constriction [ḥaraj] concerning wives-of their-claimed-sons [adʿiyāʾihim: from d-ʿ-w]... And-is [kāna] the-command-of [amr] Allah (to be) done [mafʿūl].

Tafsīr 33:37:: Abrogating Adoption Taboos.

This verse details the divine legislation abrogating the pre-Islamic taboo against marrying the ex-wife of an adopted son. Zayd (ibn Ḥārithah), the Prophet's ﷺ freedman and adopted son, is the only companion named in the Qur'ān. The Prophet ﷺ is gently admonished for hesitating (takhshā n-nās), fearing social backlash, when he knew Allah willed the marriage to Zaynab (bint Jaḥsh) to establish a new law. This connects directly to 33:4-5 (defining adoption) and 33:40 (denying physical paternity). The marriage, ordained by Allah (zawwajnākahā), removed the legal "difficulty" (ḥaraj) for all believers, distinguishing biological sons (aṣlāb 4:23) from adopted ones (adʿiyāʾ). This legislative act, dissolving a social taboo through prophetic example, has no direct parallel in Biblical law, which (e.g., Leviticus 18) does not address adoption in this way.

Verse 33:4 – On Adoption and False Oaths

33:4a:

مَّا جَعَلَ اللَّهُ لِرَجُلٍ

Allah has not made for any man (mā jaʿala llāhu li-rajulin, মা জা‘আলা ল্লাহু লিরাজুলিন্; j-ʿ-l / জ-আ-ল – to make, place // jaʿala // Cognate: [Cognate: none] ; r-j-l / র-জ-ল – man // rajul // Cognate: Aramaic: raglā "foot" [metonymy for man])

33:4b:

مِّن قَلْبَيْنِ فِي جَوْفِهِ

two hearts in his chest (min qalbayni fī jawfihī, মিন্ ক্বাল্বাইনি ফী জাওফিহী; q-l-b / ক-ল-ব – heart // qalbayn [dual] // Cognate: Hebrew: lēḇ "heart" ; j-w-f / জ-ও-ফ – cavity, chest // jawf // Cognate: [Cognate: none])

33:4c:

وَمَا جَعَلَ أَزْوَاجَكُمُ

And He has not made your wives (wa-mā jaʿala azwājakumu, ওয়া মা জা‘আলা আয্য়্ওয়াজাকুমু; z-w-j / য-ও-জ – pair, mate // azwāj // Cognate: [Cognate: none])

33:4d:

اللَّائِي تُظَاهِرُونَ مِنْهُنَّ

whom you declare (unlawful) by Ẓihār (allāʾī tuẓāhirūna minhunna, আল্লাই তুযহিরূনা মিন্হুন্না; ẓ-h-r / য-হ-র – back // tuẓāhirūn [form VI: 'to say "like the back"'] // Cognate: Hebrew: ṣohar "noon, brightness" [semantic shift])

33:4e:

أُمَّهَاتِكُمْ

your mothers (ummahātikum, উম্মাতিকুম্; a-m-m / আ-ম-ম – mother // ummahāt // Cognate: Hebrew: ʾēm "mother")

33:4f:

وَمَا جَعَلَ أَدْعِيَاءَكُمْ

And He has not made your adopted sons (wa-mā jaʿala adʿiyāʾakum, ওয়া মা জা‘আলা আদ্‘ইয়াআকুম্; d-ʿ-w / দ-আ-ও – to call, claim // adʿiyāʾ // Cognate: Aramaic: dəʿā "to call")

33:4g:

أَبْنَاءَكُمْ

your (real) sons (abnāʾakum, আব্নাআকুম্; b-n-y / ব-ন-য় – son // abnāʾ // Cognate: Hebrew: ben "son")

33:4h:

ذَٰلِكُمْ قَوْلُكُم بِأَفْوَاهِكُمْ

That is (merely) your speech by your mouths (dhālikum qawlukum bi-afwāhikum, যালিকুম্ ক্বাওলুকুম্ বিআফ্ওয়াহিকুম্; q-w-l / ক-ও-ল – to say // qawl // Cognate: [Cognate: none] ; f-w-h / ফ-ও-হ – mouth // afwāh // Cognate: Hebrew: peh "mouth")

33:4i:

وَاللَّهُ يَقُولُ الْحَقَّ

And Allah speaks the truth (wa-llāhu yaqūlu l-ḥaqqa, ওয়া ল্লাহু ইয়াক্বূলু ল্-হ্বাক্ক্বা; ḥ-q-q / হ-ক-ক – truth, right // ḥaqq // Cognate: Aramaic: ḥaqq "truth")

33:4j:

وَهُوَ يَهْدِي السَّبِيلَ

and He guides to the (right) way (wa-huwa yahdī s-sabīla, ওয়া হুওয়া ইয়াহ্দী স্-সাবীলা; h-d-y / হ-দ-য় – to guide // yahdī // Cognate: Syriac: hedayā "guidance" ; s-b-l / স-ব-ল – way, path // sabīl // Cognate: Hebrew: šǝḇîl "path")

Linguistic Gloss:

Not He-made [jaʿala] Allah for a-man [rajul] two-hearts [qalbayn; cf. Heb. lēḇ] in-his-chest [jawfihī]. And-not He-made your-wives [azwāj] whom you (practice) Ẓihār [tuẓāhirūn: from ẓ-h-r "back"] from-them your-mothers [ummahātikum]. And-not He-made your-claimed-sons [adʿiyāʾakum: from d-ʿ-w "call"] your (real)-sons [abnāʾakum; cf. Heb. ben]. That (is) your-saying [qawlukum] by-your-mouths [afwāhikum; cf. Heb. peh]; and-Allah says the-Truth [ḥaqq], and-He guides [yahdī] the-Way [sabīl; cf. Heb. šǝḇîl].

Verse 33:5 – Naming by True Fathers

33:5a:

ادْعُوهُمْ لِآبَائِهِمْ

Call them by their fathers (udʿūhum li-ābāʾihim, উদ্‘ঊহুম্ লিআ বাইহিম্; d-ʿ-w / দ-আ-ও – to call, claim // udʿū // Cognate: Aramaic: dəʿā "to call" ; a-b-w / আ-ব-ও – father // ābāʾ // Cognate: Hebrew: ʾāḇ "father")

33:5b:

هُوَ أَقْسَطُ عِندَ اللَّهِ

it is more just with Allah (huwa aqsaṭu ʿinda llāhi, হুওয়া আক্ব্সাতু ‘ইন্দা ল্লাহি; q-s-ṭ / ক-স-ত – to be just, equitable // aqsaṭ // Cognate: Syriac: qošṭā "truth, justice")

33:5c:

فَإِن لَّمْ تَعْلَمُوا آبَاءَهُمْ

But if you do not know their fathers (fa-in lam taʿlamū ābāʾahum, ফাইলাম্ তা‘লামূ আ বাআহুম্; ʿ-l-m / আ-ল-ম – to know // taʿlamū // Cognate: [Cognate: none])

33:5d:

فَإِخْوَانُكُمْ فِي الدِّينِ

then (they are) your brothers in the religion (fa-ikhwānukum fi d-dīni, ফাইখ্ওয়ানুকুম্ ফি দ্-দীনি; a-kh-w / আ-খ-ও – brother // ikhwān // Cognate: Hebrew: ʾāḥ "brother" ; d-y-n / দ-য়-ন – religion, judgment // dīn // Cognate: Hebrew: dîn "judgment")

33:5e:

وَمَوَالِيكُمْ

and your allies (wa-mawālīkum, ওয়া মাওয়ালীকুম্; w-l-y / ও-ল-য় – to be near, friend, ally // mawālī // Cognate: [Cognate: none])

33:5f:

وَلَيْسَ عَلَيْكُمْ جُنَاحٌ

And there is no blame upon you (wa-laysa ʿalaykum junāḥun, ওয়া লাইসা ‘আলাইকুম্ জুনাহ্বুন্; j-n-ḥ / জ-ন-হ – to incline, sin // junāḥ // Cognate: [Cognate: none])

33:5g:

فِيمَا أَخْطَأْتُم بِهِ

for what you erred in (fīmā akhṭaʾtum bihī, ফীমা আখত্ব’তুম্ বিহী; kh-ṭ-ʾ / খ-ত-আ – to err, mistake // akhṭaʾtum // Cognate: [Cognate: none])

33:5h:

وَلَٰكِن مَّا تَعَمَّدَتْ

but (only) what intended (wa-lākin mā taʿammadat, ওয়া লাকিম্ মা তা‘আম্মাদাত্; ʿ-m-d / আ-ম-দ – to intend, deliberately // taʿammadat // Cognate: [Cognate: none])

33:5i:

قُلُوبُكُمْ

your hearts (qulūbukum, ক্বুলূবুকুম্; q-l-b / ক-ল-ব – heart // qulūb // Cognate: Hebrew: lēḇ "heart")

33:5j:

وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا

Tafsīr 33:4-5:: Reality over Verbal Declarations.

These verses establish that social fictions do not alter divine reality. Ṭabarī explains this verse abrogates two pre-Islamic customs. First, Ẓihār, where a man declaring his wife "like my mother's back" (ẓahr) was a divorce; the Qur'ān nullifies this, stating it is just "speech by your mouths" (qawlukum bi-afwāhikum). Second, it abolishes the legal fiction of adoption, stating adʿiyāʾ (adopted sons) are not abnāʾ (biological sons). This connects to 58:2-4 (the expiation for Ẓihār) and 33:37 (the Zayd/Zaynab case). Verse 5 commands that adopted sons be called by their true fathers (udʿūhum li-ābāʾihim) as it is aqsaṭ (more just). If the father is unknown, they are ikhwānukum fi d-dīn (brothers in faith), emphasizing spiritual, not legal, kinship.

Verse 33:40 – Seal of the Prophets

33:40a:

مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ

Muhammad is not the father of any (mā kāna muḥammadun abā aḥadin, মা কা না মুহাম্মাদুন্ আবা আহ্বাদি ম্; k-w-n / ক-ও-ন – to be // kāna // Cognate: Hebrew: kûn "to be established" ; ḥ-m-d / হ-ম-দ – praise // Muḥammad // Cognate: [Cognate: none] ; a-b-w / আ-ব-ও – father // abā // Cognate: Hebrew: ʾāḇ "father" ; w-ḥ-d / ও-হ-দ – one // aḥad // Cognate: Hebrew: ʾeḥāḏ "one")

33:40b:

مِّن رِّجَالِكُمْ

of your men (min rijālikum, মির্ রিজালিকুম্; r-j-l / র-জ-ল – man // rijāl // Cognate: Aramaic: raglā "foot" [metonymy for man])

33:40c:

وَلَٰكِن رَّسُولَ اللَّهِ

but (he is) the Messenger of Allah (wa-lākin rasūla llāhi, ওয়া লাকির্ রাসূলা ল্লাহি; r-s-l / র-স-ল – to send, messenger // rasūl // Cognate: Ugaritic: rsl "to send")

33:40d:

وَخَاتَمَ النَّبِيِّينَ

and the Seal of the Prophets (wa-khātama n-nabiyyīna, ওয়া খাতামা ন্-নাবিইয়্যীন্; kh-t-m / খ-ত-ম – to seal, close // khātam // Cognate: Aramaic: ḥāṯam "to seal" ; n-b-ʾ / ন-ব-আ – to announce, prophesy // nabiyyīn // Cognate: Hebrew: nāḇî "prophet")

33:40e:

وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ

And Allah is of all things (wa-kāna llāhu bikulli shayʾin, ওয়া কা না ল্লাহু বিকুল্লি শাইইন্; sh-y-ʾ / শ-য়-আ – thing // shayʾ // Cognate: [Cognate: none])

33:40f:

عَلِيمًا

All-Knowing (ʿalīman, ‘আলীমা; ʿ-l-m / আ-ল-ম – to know // ʿalīm // Cognate: [Cognate: none])

Linguistic Gloss:

Not is [mā kāna] Muhammad father-of anyone [abā aḥad; cf. Heb. ʾāḇ & ʾeḥāḏ] from your-men [rijālikum], but-rather Messenger-of [rasūl] Allah and-Seal-of [khātam: "that which seals"; cf. Aram. ḥāṯam] the-Prophets [nabiyyīn; cf. Heb. nāḇî]. And-is [kāna] Allah of-every thing [shayʾ] All-Knowing [ʿalīm].

Tafsīr 33:40:: Finality of Prophethood.

Ibn Kathīr and Ṭabarī explain this verse is the definitive textual proof of prophetic finality. It clarifies that Muhammad ﷺ is not the biological father (abā aḥad) of any adult man (contextually, Zayd, see 33:37), thus removing the social taboo of his marriage to Zaynab. His role is spiritual, not dynastic. This connects to 33:4-5 (denial of adoptive paternity) and 33:37 (the Zayd/Zaynab case). The term Khātam al-Nabiyyīn ("Seal of the Prophets") is unanimously understood by classical exegetes as meaning he is the last prophet, concluding and confirming the divine message. The Prophet ﷺ stated, "I am the seal of the prophets, and there is no prophet after me" (Bukhārī, Muslim). This concept of a final, universal revelation contrasts with traditions anticipating future prophets or messianic figures.

Verse 33:50 – Specific Prophetic Permissions

33:50a:

يَا أَيُّهَا النَّبِيُّ

O the Prophet (yaa ayyuha n-nabiyyu, ইয়া আয়্যুহান্ নাবিয়্যু; n-b-a / ন-ব-আ – to announce, inform // nabī' // Cognate: Hebrew: nāḇī' "prophet, spokesman")

33:50b:

إِنَّا أَحْلَلْنَا لَكَ أَزْوَاجَكَ

Indeed We, We made lawful for you your wives (innaa aḥlalnaa laka azwaajaka, ইন্না আঽলালনা লাকা আযওয়াজাকা; ḥ-l-l / হ-ল-ল – to untie, be lawful // aḥlalnā // Cognate: Aramaic: šrā "to loosen, permit" ; z-w-j / য-ও-জ – to pair, couple // azwāj // Cognate: Syriac: zawgā "pair")

33:50c:

اللَّاتِي آتَيْتَ أُجُورَهُنَّ

those to whom you have given their compensations (allaatee aatayta ujoorahunna, আল্লাতী আতাঈতা উজূরাহুন্না; a-t-y / আ-ত-য় – to come, give // ātayta // Cognate: Ugaritic: 'tw "to come" ; a-j-r / আ-জ-র – to reward, compensate // ujūr // Cognate: Aramaic: 'agrā "hire, wage")

33:50d:

وَمَا مَلَكَتْ يَمِينُكَ

and what your right hand possesses (wa maa malakat yameenuka, ওয়া মা মালাকাত্ যামীনুকা; m-l-k / ম-ল-ক – to possess, rule // malakat // Cognate: Hebrew: mālaḵ "to rule" ; y-m-n / য়-ম-ন – right side, oath // yamīn // Cognate: Akkadian: imnu "right side")

33:50e:

مِمَّا أَفَاءَ اللَّهُ عَلَيْكَ

from what Allah has returned [as spoils] upon you (mimmaa afaa'a l-laahu 'alayka, মিম্মা আফাআল্লাহু 'আলাঈকা; f-y-a / ফ-য়-আ – to return, come back // afā'a // Cognate: Ge'ez: fay' "shadow, return")

33:50f:

وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّاتِكَ

and daughters of your paternal uncle and daughters of your paternal aunts (wa banaati 'ammika wa banaati 'ammaatika, ওয়া বানাতি 'আম্মিকা ওয়া বানাতি 'আম্মাতিকা; b-n-y / ব-ন-য় – to build, procreate // banāt // Cognate: Hebrew: bēn "son" ; '-m-m / '-ম-ম – paternal uncle/aunt // 'amm/'ammah // Cognate: Hebrew: 'am "people, kinsman")

33:50g:

وَبَنَاتِ خَالِكَ وَبَنَاتِ خَالَاتِكَ

and daughters of your maternal uncle and daughters of your maternal aunts (wa banaati khaalika wa banaati khaalaatika, ওয়া বানাতি খলিকা ওয়া বানাতি খলাতিকা; kh-w-l / খ-ও-ল – maternal uncle/aunt // khāl/khālah // Cognate: [Cognate: none])

33:50h:

اللَّاتِي هَاجَرْنَ مَعَكَ

those who emigrated with you (allaatee haajarna ma'aka, আল্লাতী হাজারনা মা'আকা; h-j-r / হ-জ-র – to migrate, forsake // hājarna // Cognate: Ge'ez: hagara "country, region" [implying movement])

33:50i:

وَامْرَأَةً مُّؤْمِنَةً

and a believing woman (wamra'atan mu'minatan, ওয়ামরাআতাম্ মু'মিনাতান্; m-r-a / ম-র-আ – man, woman // imra'ah // Cognate: [Cognate: none] ; a-m-n / আ-ম-ন – to be secure, believe // mu'minah // Cognate: Hebrew: he'emīn "he believed")

33:50j:

إِن وَهَبَتْ نَفْسَهَا لِلنَّبِيِّ

if she gives herself to the Prophet (in wahabat nafsahaa lin-nabiyyi, ইন্ ওয়াহাবাত্ নাফসাহা লিন্-নাবিয়্যি; w-h-b / ও-হ-ব – to give freely, grant // wahabat // Cognate: S.Arabian: whb "to grant" ; n-f-s / ন-ফ-স – soul, self // nafs // Cognate: Hebrew: nepeš "soul")

33:50k:

إِنْ أَرَادَ النَّبِيُّ أَن يَسْتَنكِحَهَا

if the Prophet wishes to marry her (in araada n-nabiyyu an yastankiḥahaa, ইন্ আরাদান্ নাবিয়্যু আঁই ইয়াস্তান্কিহাহা; r-w-d / র-ও-দ – to seek, wish // arāda // Cognate: [Cognate: none] ; n-k-ḥ / ন-ক-হ – to marry // yastankiḥa // Cognate: [Cognate: none])

33:50l:

خَالِصَةً لَّكَ مِن دُونِ الْمُؤْمِنِينَ

exclusively for you, apart from the believers (khaaliṣatan laka min dooni l-mu'mineena, খলিষতাল্ লাকা মিন্ দূনিল্ মু'মিনীন; kh-l-ṣ / খ-ল-স – to be pure, exclusive // khāliṣatan // Cognate: Syriac: khallas "he saved, delivered")

33:50m:

قَدْ عَلِمْنَا مَا فَرَضْنَا عَلَيْهِمْ

We have already known what We ordained upon them (qad 'alimnaa maa faraḍnaa 'alayhim, ক্বদ্ 'আলিমনা মা ফারাদ্না 'আলাইহিম্; '-l-m / '-ল-ম – to know // 'alimnā // Cognate: Hebrew: 'ālam "world" [related to knowledge/sign] ; f-r-ḍ / ফ-র-ড – to decree, impose // faraḍnā // Cognate: [Cognate: none])

33:50n:

فِي أَزْوَاجِهِمْ وَمَا مَلَكَتْ أَيْمَانُهُمْ

concerning their wives and what their right hands possess (fee azwaajihim wa maa malakat aymaanuhum, ফী আযওয়াজিহিম্ ওয়া মা মালাকাত্ আয়মানুহুম্; z-w-j / য-ও-জ – to pair, couple // azwāj // Cognate: Syriac: zawgā "pair" ; y-m-n / য়-ম-ন – right side, oath // aymān // Cognate: Akkadian: imnu "right side")

33:50o:

لِكَيْلَا يَكُونَ عَلَيْكَ حَرَجٌ

so that there not be upon you any difficulty (likay-laa yakoona 'alayka ḥarajun, লিকাইলা যাকূনা 'আলাইকা হারাজুন্; k-w-n / ক-ও-ন – to be, exist // yakūna // Cognate: Hebrew: kūn "to be established" ; ḥ-r-j / হ-র-জ – to be constricted, be difficult // ḥaraj // Cognate: Ge'ez: ḥaraga "enclosure, fence")

33:50p:

وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا

and Allah is Forgiving, Merciful (wa kaana l-laahu ghafooran raḥeeman, ওয়া কানাল্ লহু গফূরার্ রহীমা; gh-f-r / গ-ফ-র – to cover, forgive // ghafūr // Cognate: Syriac: kappar "to wipe away, atone" ; r-ḥ-m / র-হ-ম – mercy, womb // raḥīm // Cognate: Hebrew: raḥamīm "mercy")

Linguistic Gloss:

O the-one-who-announces [nabī' from n-b-a "announce"; cf. Hebrew nāḇī'], We-made-lawful [aḥlalnā from ḥ-l-l "untie"→"permit"] your-spouses [azwāj from z-w-j "pair"] whom you-gave their-wages [ujūr from a-j-r "reward"; cf. Aramaic 'agrā], and-what possessed your-right-hand [malakat yamīn from m-l-k "possess" + y-m-n "right"], from-what Allah-returned-as-spoils [afā'a from f-y-a "return"], and-daughters-of [paternal/maternal kinsmen], those-who emigrated [hājarna from h-j-r "migrate"], and-a-woman believing [imra'ah + mu'mina], if she-gifted her-soul [wahabat from w-h-b "give freely"] to-the-Prophet, if intended the-Prophet to-wed-her [yastankiḥahā from n-k-ḥ "marry"], exclusively for-you [khāliṣatan from kh-l-ṣ "to be pure"] apart-from the-believers. Already We-knew what We-ordained [faraḍnā from f-r-ḍ "stipulate"] regarding their-spouses... so-that not be on-you constriction [ḥaraj from ḥ-r-j "constriction"; cf. Ge'ez ḥaraga], and Allah-is All-Forgiving, Ever-Merciful [ghafūr/raḥīm from gh-f-r + r-ḥ-m].

Tafsīr 33:50: Prophetic Marital Distinctions.

Ṭabarī and Kathīr detail the khaṣā'iṣ (specific exceptions) for the Prophet ﷺ, enumerating lawful categories: 1) wives given dowries, 2) captives from fay', 3) specific cousins who migrated, and 4) believing women who gifted themselves (hibah) without dowry. This last category is explicitly designated khāliṣatan laka (exclusively for you). This connects to 4:3 (general limit of four wives for believers), 4:24 (general law on dowries), 33:52 (subsequent restrictions on the Prophet), and 33:6 (his wives as 'Mothers of Believers'). The Prophet ﷺ acted on this, as 'Ā'ishah noted, "Your Lord hastens to fulfill your desires" (Bukhārī) regarding the hibah provision. Revealed (Medinan) to define the Prophet's unique household parameters, remove ḥaraj (difficulty) in his mission, and distinguish his legal status from the umma. Parallels Deuteronomy 21:10-14 (rules on captives), while contrasting with Leviticus 18 (general incest laws), mirroring ANE royal practices of political marriage, though here codified by divine decree.

Verse 33:37 – Abrogating Adoption Taboos

33:37a:

وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ

And when you said to the one Allah favored upon him (wa idh taqoolu lilladhee an'ama l-laahu 'alayhi, ওয়া ইয তাক্বূলু লিল্লাযী আন্'আমাল্ ল-হু 'আলাইহি; q-w-l / ক-ও-ল – to say // taqūlu // Cognate: Ge'ez: qāla "voice" ; n-'-m / ন-'-ম – to bestow favor, be soft // an'ama // Cognate: Hebrew: nā'ēm "to be pleasant")

33:37b:

وَأَنْعَمْتَ عَلَيْهِ

and you favored upon him (wa an'amta 'alayhi, ওয়া আন্'আমতা 'আলাইহি; n-'-m / ন-'-ম – to bestow favor, be soft // an'amta // Cognate: Hebrew: nā'ēm "to be pleasant")

33:37c:

أَمْسِكْ عَلَيْكَ زَوْجَكَ وَاتَّقِ اللَّهَ

Keep for yourself your wife and fear Allah (amsik 'alayka zawjaka wattaqi l-laaha, আম্সিক্ 'আলাইকা যাউজাকা ওয়াত্তাক্বিল্ ল-হা; m-s-k / ম-স-ক – to grasp, hold // amsik // Cognate: Syriac: meskā "skin, container" [from holding] ; z-w-j / য-ও-জ – to pair, couple // zawj // Cognate: Syriac: zawgā "pair" ; w-q-y / ও-ক-য় – to guard, be pious // ittaqi // Cognate: Ge'ez: waqaya "he kept safe")

33:37d:

وَتُخْfِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ

And you concealed in your soul what Allah was to disclose (wa tukhfee fee nafsika ma l-laahu mubdeehi, ওয়া তুখফী ফী নাফসিকা মাল্ ল-হু মুবদীহি; kh-f-y / খ-ফ-য় – to be hidden // tukhfī // Cognate: [Cognate: none] ; n-f-s / ন-ফ-স – soul, self // nafs // Cognate: Hebrew: nepeš "soul" ; b-d-w / ব-দ-ও – to appear, show // mubdīhi // Cognate: Aramaic: b'dā "to invent, show")

33:37e:

وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَن تَخْشَاهُ

And you feared the people, while Allah has more right that you should fear Him (wa takhsha n-naasa wal-laahu aḥaqqu an takhshaahu, ওয়া তাখশান্ ন-সা ওয়াল্ ল-হু আহাক্কু আন্ তাখশ-হু; kh-sh-y / খ-শ-য় – to fear, be in awe // takhshā // Cognate: [Cognate: none] ; ḥ-q-q / হ-ক-ক – to be true, right // aḥaqqu // Cognate: Aramaic: ḥaqq "truth")

33:37f:

فَلَمَّا قَضَىٰ زَيْدٌ مِّنْهَا وَطَرًا

So when Zayd concluded from her [the] matter (falammaa qaḍaa zaydun minhaa waṭaran, ফালাম্মা ক্বাদ- যাইদুন্ মিনহা ওয়াতারান্; q-ḍ-y / ক-ড-য় – to decree, finish // qaḍā // Cognate: Hebrew: qāṣāh "end, boundary" ; w-ṭ-r / ও-ত-র – need, matter // waṭaran // Cognate: [Cognate: none])

33:37g:

زَوَّجْنَاكَهَا

We married her to you (zawwajnaakahaa, যাউওয়াজ্ন-কাহা; z-w-j / য-ও-জ – to pair, couple // zawwajnā // Cognate: Syriac: zawgā "pair")

33:37h:

لِكَيْ لَا يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ

so that there not be upon the believers any difficulty (likay laa yakoona 'ala l-mu'mineena ḥarajun, লিকাই লা যাকূনা 'আলাল্ মু'মিনীন হারাজুন্; k-w-n / ক-ও-ন – to be, exist // yakūna // Cognate: Hebrew: kūn "to be established" ; ḥ-r-j / হ-র-জ – to be constricted, be difficult // ḥaraj // Cognate: Ge'ez: ḥaraga "enclosure, fence")

33:37i:

فِي أَزْوَاجِ أَدْعِيَائِهِمْ

concerning wives of their adopted sons (fee azwaaji ad'iyaa'ihim, ফী আযওয়াজি আদ্'ইয়াอิহিম্; z-w-j / য-ও-জ – to pair, couple // azwāj // Cognate: Syriac: zawgā "pair" ; d-'-w / দ-'-ও – to call, claim // ad'iyā' // Cognate: Aramaic: d'ā "to call upon")

3D:37j:

إِذَا قَضَوْا مِنْهُنَّ وَطَرًا

when they have concluded from them [the] matter (idhaa qaḍaw minhunna waṭaran, ইযা ক্বাদাও মিনহুন্না ওয়াতারান্; q-ḍ-y / ক-ড-য় – to decree, finish // qaḍaw // Cognate: Hebrew: qāṣāh "end, boundary" ; w-ṭ-r / ও-ত-র – need, matter // waṭaran // Cognate: [Cognate: none])

33:37k:

وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا

And the command of Allah is ever accomplished (wa kaana amru l-laahi maf'oolan, ওয়া কানা আম্রুল্ ল-হি মাফ্'ঊলা; a-m-r / আ-ম-র – to command // amr // Cognate: Ugaritic: 'mr "to say" ; f-'-l / ফ-'-ল – to do, make // maf'ūlan // Cognate: Hebrew: pā'al "to do, make")

Linguistic Gloss:

And-when you-say [taqūlu from q-w-l] to-the-one Allah-favored [an'ama from n-'-m "pleasantness"] and-you-favored [an'amta], "Hold-fast [amsik from m-s-k] your-spouse [zawj from z-w-j "pair"] and-guard-against-Allah" [ittaqi from w-q-y "protect"], and-you-hide [tukhfī from kh-f-y] in-your-soul [nafs; cf. Hebrew nepeš] what Allah-is-its-discloser [mubdīhi from b-d-w "appear"], and-you-fear-awe [takhshā from kh-sh-y] the-people, while-Allah is-more-rightful [aḥaqqu from ḥ-q-q] that-you-fear-Him. So-when concluded Zayd [qaḍā from q-ḍ-y "finish"] from-her a-need [waṭar], We-paired-you-to-her [zawwajnākahā from z-w-j], so-that not be [yakūna from k-w-n] upon the-believers a-constriction [ḥaraj from ḥ-r-j "narrowness"], regarding spouses-of their-claimed-sons [ad'iyā'ihim from d-'-w "to call"], when they-concluded [qaḍaw] from-them a-need. And-is the-command [amr] of-Allah accomplished [maf'ūlan from f-'-l "to do"].

Tafsīr 33:37: Abolishing Adoptive Taboos.

Ṭabarī/Kathīr identify Zayd (favored by Allah with Islam/Prophet with freedom) and Zaynab bint Jaḥsh. The Prophet concealed Allah's revelation that he would marry Zaynab after her inevitable divorce, fearing hypocrite criticism—the gentle rebuke ('itāb) addresses this human apprehension (khashyah). This establishes the divine legislation zavvajnākahā ("We married her to you"). This connects to 33:4-5 (denying biological equivalency of adopted sons) and 33:40 (Muḥammad as Seal, not Zayd's biological father), thus removing legal difficulty (ḥaraj) for believers. The Prophet ﷺ's marriage "was decreed in Heaven" (Bukhārī, per Zaynab's statement), fulfilling "Allah's command" (Muslim). Revealed (Medinan, ~5 AH) explicitly to dismantle pre-Islamic adoption taboos conflicting with 33:4. Parallels Roman law adoptio creating patria potestas (making divorce/remarriage incestuous), which Islam here directly negates, asserting divine law over social custom.

Note:

The term mahr is widely attested in pre-Islamic (jāhiliyya) poetry and oral traditions. In this context, it unequivocally refers to the "bridal price" or "dower," often a substantial sum (e.g., a number of camels) paid to the bride's guardian.

3.2 Quranic Usage

This is a critical finding: The root م-ه-ر (m-h-r) does not appear in the Quran.

The Quran deliberately avoids this common, pre-Islamic transactional term. Instead, it exclusively uses:

ṣaduqa (صَدُقَة) (pl. ṣaduqāt): From the root for "truth" (see below).
ajr (أَجْر) (pl. ujūr): Meaning "wage, recompense, reward." (e.g., Q 4:24, 4:25, 5:5, 33:50, 60:10).

This strongly implies a conscious theological re-framing of the institution, moving away from the semantics of "price" (mahr) and toward "token of sincerity" (saduqa) or "recompense" (ajr). However, in later Islamic jurisprudence (fiqh), the pre-Islamic term mahr was readopted and became the standard legal term.

م-ه-ر (m-h-r). The primary nominal form is mahr (مَهْر), meaning "dower, bridal payment."

Ugaritic: The cognate mhr (𐎎𐎅𐎗) is the standard term for "bridal price" in Ugaritic texts, confirming its ancient West Semitic pedigree.

Akkadian: The term maḫīru ("price, market value," from the verb maḫārum, "to receive, buy") is semantically very close. However, the phonetic correspondence is irregular (Arabic h /h/ vs. Akkadian ḫ /x/). While a connection is plausible, it is not a direct, established cognate.

Hebrew Bible: The direct cognate mōhar (מֹהַר) appears 3 times, confirming its ancient transactional nature.

Genesis 34:12 (Shechem): "Ask of me ever so much dower (מֹהַר) and gift (מַתָּן), and I will give according to what you say to me; but give me the young woman as a wife."
Exodus 22:16 (Law): "If a man seduces a virgin... he shall surely pay a dower (מָהֹר יִمְהָרֶנָּה) for her to be his wife."
1 Samuel 18:25 (Saul): "Saul said, '...The king desires no dower (מֹהַר) but one hundred foreskins of the Philistines...'"

Semantic Field Mapping

The semantic field of mahr is narrow and technical, centered entirely on a financial or material transaction linked to a marriage contract.

Core Meaning: A payment from the groom to the bride (or her family) that finalizes the marriage contract.
Semantic Frame: Legal & Transactional.
Key Components: Payer (groom), Recipient (bride), Object (payment), Event (marriage).
Metaphorical Extensions: None. The term remains almost exclusively a terminus technicus of law and custom. Its meaning is "price" or "payment."

ن-ح-ل (n-H-l) `naḥl` (نَحْل) or `naḥla` (نَحْلَة): A bee. `niḥla` (نِحْلَة): A free gift; a present given generously and without expectation of return.

Connection (Bee -> Gift): The semantic link is debated. A common interpretation is that the bee (`naḥl`) produces honey, which is seen as a "free gift" (`niḥla`) from nature, given without expectation of return. Thus, to give something as a `niḥla` is to give it "like a bee gives honey" (generously, freely).

Combined Impact (Q 4:4): The Quranic verse commands the giving of the `saduqa` (truth-token) as a `nihla` (free gift). This performs a double semantic shift:

It replaces the transactional `mahr` (price) with the moral `saduqa` (truth-token).

It then clarifies that this token is not a legalistic exchange but a `nihla` (a free, generous, ungrudging gift). This transforms the concept from a "bride-price" to a "sincere gift of generosity."

This is the ancient, transactional term for "bridal price." Its complete absence in the Quran (which prefers `saduqa` "truth-token" and `nihla` "free gift") is a major finding, revealing a deliberate theological re-framing of the marriage contract away from "commerce" and toward "sincerity" and "generosity."

        [CORE: mahr (Bridal Payment)]
              |
    +---------+---------+
    |                   |
[VERB OF ACTION]   [LEGAL SPECIFICATION]
`mahara` (to pay)   `muqaddam` (prompt)
`tamāhara` (to haggle) `mu'ajjal` (deferred)

saduqat (from ص-د-ق) and inihla (a likely typo for wa-nihla, "and as nihla," from ن-ح-ل). These two roots are the very terms the Quran uses instead of mahr in the key verse on dower, Quran 4:4:
"And give the women (on marriage) their dower (صَدُقَاتِهِنَّ ṣaduqātihinna) as a free gift (نِحْلَةً niḥlatan)..."

Study Quran

Marriage

2. Encouragement and Financial Eligibility

3. Eligibility (Permitted and Prohibited Partners)

4. Conduct and Rights within Marriage

وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ

بِأَنفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ

وَلَا يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ

مَا خَلَقَ اللَّهُ فِي أَرْحَامِهِنَّ

إِن كُنَّ يُؤْمِنَّ بِاللَّهِ وَالْيَوْمِ

الْآخِرِ

وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ

فِي ذَٰلِكَ إِنْ أَرَادُوا إِصْلَاحًا

وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ

بِالْمَعْرُوفِ

وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ

وَاللَّهُ عَزِيزٌ حَكِيمٌ

أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ

الرَّفَثُ إِلَىٰ نِسَائِكُمْ

هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ

لِبَاسٌ لَّهُنَّ

عَلِمَ اللَّهُ أَنَّكُمْ كُنتُمْ

تَخْتَانُونَ أَنفُسَكُمْ

فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ

فَالْآنَ بَاشِرُوهُنَّ وَابْتَغُوا

مَا كَتَبَ اللَّهُ لَكُمْ

وَكُلُوا وَاشْرَبُوا حَتَّىٰ

يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ

مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ

ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ

وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ

فِي الْمَسَاجِدِ

تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا

كَذَٰلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ

لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ

وَلَا تَنكِحُوا الْمُشْرِكَاتِ

حَتَّىٰ يُؤْمِنَّ

وَلَأَمَةٌ مُّؤْمِنَةٌ خَيْرٌ

مِّن مُّشْرِكَةٍ وَلَوْ أَعْجَبَتْكُمْ

وَلَا تُنكِحُوا الْمُشْرِكِينَ

حَتَّىٰ يُؤْمِنُوا

وَلَعَبْدٌ مُّؤْمِنٌ خَيْرٌ

مِّن مُّشْرِكٍ وَلَوْ أَعْجَبَكُمْ

أُولَٰئِكَ يَدْعُونَ إِلَى النَّارِ

وَاللَّهُ يَدْعُو إِلَى الْجَنَّةِ

وَالْمَغْفِرَةِ بِإِذْنِهِ

وَيُبَيِّنُ آيَاتِهِ لِلنَّاسِ

لَعَلَّهُمْ يَتَذَكَّرُونَ

وَكَيْفَ تَأْخُذُونَهُ

وَقَدْ أَفْضَىٰ بَعْضُكُمْ إِلَىٰ بَعْضٍ

وَأَخَذْنَ مِنكُم

مِّيثَاقًا غَلِيظًا

وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا

فِي الْيَتَامَىٰ فَانكِحُوا

مَا طَابَ لَكُم مِّنَ النِّسَاءِ

مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ

فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا

فَوَاحِدَةً أَوْ مَا مَلَكَتْ

أَيْمَانُكُمْ

ذَٰلِكَ أَدْنَىٰ أَلَّا تَعُولُوا

وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ

نِحْلَةً

فَإِن طِبْنَ لَكُمْ عَن شَيْءٍ

مِّنْهُ نَفْسًا

فَكُلُوهُ هَنِيئًا مَّرِيئًا

يَا أَيُّهَا الَّذِينَ آمَنُوا

لَا يَحِلُّ لَكُمْ أَن تَرِثُوا

النِّسَاءَ كَرْهًا

وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا

بِبَعْضِ مَا آتَيْتُمُوهُنَّ

إِلَّا أَن يَأْتِينَ بِفَاحِشَةٍ

مُّبَيِّنَةٍ

وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ

فَإِن كَرِهْتُمُوهُنَّ فَعَسَىٰ

أَن تَكْرَهُوا شَيْئًا وَيَجْعَلَ

اللَّهُ فِيهِ خَيْرًا كَثِيرًا

وَلَا تَنكِحُوا مَا نَكَحَ

آبَاؤُكُم مِّنَ النِّسَاءِ

إِلَّا مَا قَدْ سَلَفَ

إِنَّهُ كَانَ فَاحِشَةً