Surah An-Nisa
Bismillahir Rahmanir Rahim
• The Universal Bond of Creation and the Sanctity of Social Trusts
[1] O Mankind (an-nās; n-w-s, people/collective), consciously guard against (ittaqū; w-q-y, shield/fear) your Lord (rabb; r-b-b, sustainer/master) who created you (khalaqa; kh-l-q, measure/originate) from a single soul (nafs; n-f-s, breath/self)—Adam—and from it created its mate (zawj; z-w-j, pair/spouse), spreading from them countless men and women; fear Allah through whom you demand mutual rights, and revere the wombs (al-arḥām; r-ḥ-m, womb/mercy/kinship), for Allah is ever over you an Observer (raqīb; r-q-b, watcher/guardian). [2] Give orphans (alyatāmā; y-t-m, solitary/fatherless) their property (amwāl; m-w-l, wealth) honestly; do not exchange your bad [wealth] for their good, nor devour their wealth into your own, for that is surely a great sin (ḥūb; ḥ-w-b, crime/sin). [3] If you fear you will not deal justly (tuqsiṭū; q-s-ṭ, equity/fair share) with orphan girls, then marry (ankiḥū; n-k-ḥ, union/contract) those women pleasing to you—two, three, or four—but if you fear you cannot be equitable (taʿdilū; ʿ-d-l, balance/justice), then only one or what your right hands possess (slaves), which is nearer to avoiding oppression (taʿūlū; ʿ-w-l, deviate/burden). [4] Give women their dowries (ṣaduqāt; ṣ-d-q, truth/dowry) as a gracious gift (niḥla; n-ḥ-l, free gift/donation); yet if they remit any part of it to you of their own soul's accord, consume it with enjoyment and wholesomeness (hanīan marīan; h-n-ʾ/m-r-ʾ, easy to digest/wholesome).
• Financial Guardianship and the Transition to Maturity
[5] Do not give the foolish/imprudent (as-sufahāʾ; s-f-h, light-witted/incompetent) your wealth which Allah has made a means of support (qiyām; q-w-m, standing/sustenance) for you, but provide for them from it and speak to them words of kindness (maʿrūf; ʿ-r-f, recognized good). [6] Test (ibtalū; b-l-w, trial/examine) the orphans until they reach marriage age (nikāḥ); if you perceive in them sound judgment (rushd; r-sh-d, guidance/maturity), hand over their property; do not consume it extravagantly (isrāf; s-r-f, excess) or hastily (bidār; b-d-r, rushing) before they grow up. [7] The rich guardian should abstain (yastaʿfif; ʿ-f-f, chastity/restraint) from charging fees, while the poor may consume reasonably (bil-maʿrūf); when handing over wealth, bring witnesses (ashhidū; sh-h-d, testify) upon them, though Allah suffices as Accountant (ḥasīb; ḥ-s-b, reckoner).
• Mandatory Inheritance Shares and Warnings Against Exploitation
[8] For men is a share (naṣīb; n-ṣ-b, fixed portion) of what parents and kin leave, and for women is a share of what parents and kin leave, whether little or much—an obligatory share (mafrūḍ; f-r-ḍ, mandated/cut). [9] If kin, orphans, and the needy attend the division, provide for them from it and speak words of kindness. [10] Let those fear (yakhsha; kh-sh-y, dread/awe) [for the orphans] as they would fear for their own weak offspring left behind; let them fear Allah and speak words that are directed right (sadīd; s-d-d, straight/hitting the mark). [11] Indeed, those who consume the wealth of orphans unjustly (ẓulm; ẓ-l-m, dark/wrong) only ingest into their bellies fire (nār; n-w-r, light/fire), and they will burn in a Blaze (saʿīr; s-ʿ-r, inferno).
• The Divine Decrees (Hudud) of Inheritance Ratios
[12] Allah instructs (yūṣī; w-ṣ-y, enjoin/will) you regarding your children: for the male is the equivalent of the portion of two females; if only women (daughters), more than two, they get two-thirds of the estate; if only one, she gets half. [13] For parents, each gets one-sixth if the deceased has children; if no children and parents are sole heirs, the mother gets one-third; if he has siblings, the mother gets one-sixth—[all calculated] after any bequest (waṣiyyah) or debt (dayn; d-y-n, obligation) is settled. You do not know which of your parents or children is closer to you in benefit (nafʿ; n-f-ʿ, utility)—this is an ordinance (farīḍah) from Allah, indeed Allah is All-Knowing (ʿalīm), Wise (ḥakīm).
• The Consequences of Rebellion and the Preliminary Penal Code
[14] But whoever disobeys (yaʿṣi; ʿ-ṣ-y, rebel) Allah and His Messenger and transgresses His limits (ḥudūd), He will admit him to a Fire, abiding eternally, and for him is a humiliating punishment (muhīn; h-w-n, disgrace). [15] Regarding those who commit sexual immorality (al-fāḥisha; f-ḥ-sh, excess/atrocity) among your women, bring four witnesses against them; if they testify, confine the women to houses until death claims them or Allah ordains for them a way (sabīl; s-b-l, path—later abrogated/refined by Surah An-Nur). [16] As for the two who commit it among you, discipline/punish them; if they repent (tābā; t-w-b, return) and correct themselves, turn away from them, for Allah is Ever-Accepting of Repentance (at-Tawwāb), Merciful.
• The Divine Logic of Repentance (Tawbah)
[17] Repentance is accepted by Allah only for those who commit evil out of ignorance/irrational impulse (bi-jahāla; j-h-l, lack of control/ignorance) then repent shortly after (min qarīb); these are the ones Allah turns to, for Allah is Knowing, Wise. [18] But repentance is not accepted for those who persist in evil deeds (sayyiʾāt; s-w-ʾ, harm/evil) until death approaches and one says "Now I repent," nor for those who die as disbelievers; for them, We have prepared a painful punishment.
• Protection of Women and the Solemn Marital Covenant
[19] O you who believe, it is not lawful (ḥalāl) for you to inherit women against their will (karhan; k-r-h, compulsion/dislike), nor to constrain/harshly treat them (taʿḍulū; ʿ-ḍ-l, muscle/restrain) to take back part of what you gave them, unless they commit clear immorality (fāḥisha mubayyinah). Live with them in kindness (bi-l-maʿrūf); for if you dislike them, it may be that you dislike a thing wherein Allah has placed much good (khayr kathīr). [20] If you desire to exchange one wife for another and have given one of them a heap of gold (qinṭār; q-n-ṭ-r, vast weight/talent), take nothing from it; would you take it by false accusation/slander (buhtān; b-h-t, dumbfounding lie) and manifest sin? [21] And how could you take it while you have been intimate (afḍā; f-ḍ-w, open/space/intimacy) with one another and they have taken from you a solemn covenant (mīthāq ghalīẓ; w-th-q, rope/bond; gh-l-ẓ, thick/severe)?
• The Forbidden Degrees of Relationship (Mahram)
[22] Do not marry those women your fathers married, except what has already passed; indeed, it was an immorality (fāḥisha), a hateful act (maqt; m-q-t, detestation), and an evil way. [23] Forbidden (ḥurrimat; ḥ-r-m, sacred/prohibited) to you are: your mothers (ummahāt), your daughters (banāt), your sisters (akhawāt), your paternal aunts (ʿammāt), your maternal aunts (khālāt), your brother's daughters, your sister's daughters, your [milk] mothers who nursed you, your sisters through nursing (raḍāʿa), your wives' mothers, and your step-daughters (rabāʾib; r-b-b, raised/fostered) under your guardianship [born] of your wives with whom you have consummated marriage—if not consummated, there is no sin. [Also forbidden are] wives of your sons from your loins (aṣlāb; ṣ-l-b, backbone/loins) and combining two sisters [in marriage] simultaneously, except what has passed; indeed, Allah is Forgiving, Merciful.
• Marital Lawfulness and Financial Obligation
[24] [Forbidden are] married women (al-muḥṣanāt; ḥ-ṣ-n, fortress/protected) except those your right hands possess (war captives/slaves)—this is the decree (kitāb) of Allah upon you. Lawful to you beyond these is to seek [union] with your wealth, desiring chastity (muḥṣinīn), not unlawful sexual indulgence (musāfiḥīn; s-f-ḥ, pouring out water/lust); so for whatever enjoyment/benefit (istamtaʿtum; m-t-ʿ, temporary provision/consummation) you receive from them, give them their dowries (ujūr) as an obligation. There is no blame in what you agree upon mutually after the obligation; Allah is Knowing, Wise. [25] Whoever among you cannot afford (lam yastaṭiʿ; ṭ-w-ʿ, capacity) to marry free, believing women (al-muḥṣanāt al-muʾmināt), then [marry] from the believing maids your right hands possess; Allah knows best your faith, you are from one another. Marry them with the permission (idhn) of their people (ahl) and give them their due rights in kindness, they being chaste women (muḥṣanāt), not committing unlawful sex (musāfiḥāt) nor taking secret lovers (akhdān; kh-d-n, friend/secret paramour). If they are fortified [by marriage] and commit immorality, they receive half the punishment of free women. This [concession] is for him among you who fears sin/hardship (al-ʿanat; ʿ-n-t, difficulty/perdition), but to be patient (taṣbirū; ṣ-b-r, restraint) is better for you; and Allah is Forgiving, Merciful.
• Divine Intention (Irada) to Guide and Lighten Burdens
[26] Allah intends (yurīdu; r-w-d, will/purpose) to make clear to you the truth, to guide (yahdiya; h-d-y, direct/lead) you to the established ways (sunan; s-n-n, habitual paths/traditions) of those righteous before you, and to accept your repentance; Allah is Knowing, Wise. [27] While Allah intends to turn to you in mercy, those who follow [animalistic] desires (ash-shahawāt; sh-h-w, appetite/craving) want you to deviate (tamīlū; m-y-l, lean/incline) into a massive deviation. [28] Allah intends to lighten (yukhaffifa; kh-f-f, light/ease) your burden, for mankind was created weak (ḍaʿīf; ḍ-ʿ-f, frail/powerless).
• Economic Integrity and the Sanctity of Life
[29] O you who believe, do not consume your wealth among yourselves unjustly (bi-l-bāṭil; b-ṭ-l, void/falsehood), except it be trade (tijārah; t-j-r, commerce) by mutual consent (tarāḍ; r-ḍ-w, satisfaction); and do not kill yourselves (anfusakum)—or one another—indeed Allah is ever Merciful to you. [30] And whoever does that in aggression (ʿudwān; ʿ-d-w, hostility) and injustice (ẓulm), We will drive him into a Fire; that is for Allah easy (yasīr).
• The Hierarchy of Sins and Prohibition of Envy
[31] If you avoid the major sins (kabāʾir; k-b-r, great/grave) which you are forbidden, We will expiate/remove (nukaffir; k-f-r, cover/bury) from you your lesser evil deeds and admit you to a noble entrance (mudkhalan karīm). [32] Do not covet/wish for (tatamannaw; m-n-y, desire/fantasy) that by which Allah has preferred (faḍḍala; f-ḍ-l, surplus/favor) some of you over others; for men is a share (naṣīb) of what they have earned (iktasabū; k-s-b, acquire/earn), and for women is a share of what they have earned; ask Allah of His bounty (faḍl), indeed Allah is Knower of all things. [33] For everyone, We have appointed heirs/beneficiaries (mawāli; w-l-y, ally/successor) for what parents and close relatives leave; so to those with whom your right hands have made a pledge (ʿaqadat; ʿ-q-d, knot/contract), give them their share; indeed Allah is Witness over all things.
• The Structure of Authority and Dispute Resolution in Marriage
[34] Men are maintainers/protectors (qawwāmūn; q-w-m, stand/support/manage) of women due to what Allah has preferred one over the other and what they spend (anfaqū; n-f-q, spend/tunnel) from their wealth. So righteous women (aṣ-ṣāliḥāt) are devoutly obedient (qānitāt; q-n-t, standing in silence/obedience), guarding in the husband's absence what Allah would have them guard. As for those from whom you fear rebellion/ill-conduct (nushūz; n-sh-z, rising up/discord), admonish them (ʿiẓūhunna; w-ʿ-ẓ, preach/advise), then abandon them in beds, then [as a final disciplinary step] strike them (iḍribūhunna; ḍ-r-b, strike/set forth—interpreted strictly as non-injurious/symbolic); but if they obey you, seek no way (sabīl) against them; indeed Allah is ever High (ʿAliyy), Great (Kabīr). [35] If you fear a breach/schism (shiqāq; sh-q-q, split/fissure) between the two, send an arbitrator (ḥakam; ḥ-k-m, judge) from his family and an arbitrator from her family; if they both desire reconciliation (iṣlāḥ; ṣ-l-ḥ, repair/peace), Allah will cause success/harmony between them; indeed Allah is Knowing, Aware.
• The Divine Decree of Benevolence and Rejection of Arrogance
[36] Worship (waʿbudū; ʿ-b-d, serve/enslave self) Allah and associate nothing with Him (shirk); and to parents do good (iḥsān; ḥ-s-n, excellence/beauty), and to relatives, orphans, the needy, the near neighbor (al-jār dhī al-qurbā; neighbor of kin/closeness), the distant neighbor (al-jār al-junub; j-n-b, side/stranger), the companion at your side (aṣ-ṣāḥib bi-l-janb; fellow traveler/spouse), the wayfarer (ibn as-sabīl; son of the road), and those your right hands possess. Indeed, Allah does not like those who are self-deluding/arrogant (mukhtāl; kh-y-l, imagination/pride) and boastful (fakhūr; f-kh-r, glory/bragging).
• The Pathology of Miserliness and Social Vanity
[37] [He dislikes] those who are stingy (yabkhalūn; b-kh-l, withholding/miserliness), enjoin stinginess upon others, and conceal what Allah has given them of His bounty; We have prepared for the disbelievers a humiliating punishment. [38] And [He dislikes] those who spend their wealth to be seen by people (riʾāʾ; r-y-y, vision/showing off) and believe not in Allah nor the Last Day; whoever takes Satan as a companion (qarīn; q-r-n, rope/linked associate), then evil is he as a companion. [39] What [harm] would be upon them if they believed in Allah and the Last Day and spent from what Allah provided them? And Allah is ever Knowing of them.
• Absolute Divine Justice and the Ultimate Witnessing
[40] Indeed, Allah does not wrong [anyone] even by the weight of an atom (mithqāla dharratin; dh-r-r, speck/ant); if there is a good deed (ḥasanah), He multiplies it (yuḍāʿifhā; ḍ-ʿ-f, double/fold) and gives from Himself a great reward. [41] So how [will it be] when We bring from every nation a witness (shahīd; sh-h-d, testifier—their Prophet) and We bring you, [O Muhammad], against these [people] as a witness? [42] On that Day, those who disbelieved and disobeyed the Messenger will wish the earth would be leveled with them (tusawwā; s-w-y, flatten/equalize—buried and forgotten), but they cannot conceal (yaktumūn; k-t-m, hide/silence) from Allah any discourse/statement (ḥadīth).
[43] O you who believe, do not approach the prayer (aṣ-ṣalāh) while you are intoxicated (sukārā; s-k-r, drunk/closed mind) until you know distinctively what you are saying, nor while in a state of major impurity (junub; j-n-b, side/distance) except when passing through [the mosque], until you have bathed (taghtasilū). If you are ill, on a journey, or one of you comes from the place of relieving oneself (al-ghāʾiṭ; low ground), or you have contacted women and find no water, then seek (tayammamū; y-m-m, aim/intend) clean high ground/earth (ṣaʿīdan) and wipe over your faces and hands; indeed, Allah is ever Pardoning (ʿAfuww), Forgiving.
• Distortion of Scripture and the Divine Threat
[44] Have you not seen those given a portion (naṣīb) of the Book purchasing error and wishing you would lose the way (as-sabīl)? [45] Allah is most knowing of your enemies; sufficient is Allah as Ally (Waliyy), sufficient is Allah as Helper (Naṣīr). [46] Among the Jews are those who displace words from their contexts (yuḥarrifūna; ḥ-r-f, edge/slant/distort) and say "We hear and disobey" and "Listen, may you not be heard" and "Rāʿinā" (ambiguous: "shepherd us" or "our fool"), twisting (layyan; l-y-y, coil/distort) their tongues and defaming the religion. Had they said "We hear and obey" and "Listen" and "Unẓurnā" (look at us/wait for us), it would have been better/more upright (aqwam); but Allah cursed them for their disbelief, so they believe not, except for a few. [47] O you given the Scripture, believe in what We have sent down confirming what is with you, before We obliterate faces (naṭmisa; ṭ-m-s, efface/blind) and turn them backward or curse them as We cursed the Sabbath-breakers; the command of Allah is ever executed.
• The Gravity of Shirk and False Self-Purification
[48] Indeed, Allah does not forgive that partners be associated with Him (yushraka bihi), but He forgives other than that for whom He wills; whoever associates partners with Allah has invented (iftarā; f-r-y, fabricate/slit) a tremendous sin (ithm ʿaẓīm). [49] Have you not seen those who claim purity (yuzakkūn; z-k-w, grow/purify) for themselves? Rather, Allah purifies whom He wills, and they will not be wronged [even as much as] a thread inside a date stone (fatīl; f-t-l, twisted thread). [50] Look how they invent lies about Allah; sufficient is that as a manifest sin.
• The Alliance of Envy and the Definition of True Authority
[51] Have you not seen those given a portion of the Book believing in superstition (al-jibt; baseless sorcery/idol) and tyranny (aṭ-ṭāghūt; ṭ-gh-y, exceed bounds/false judge), saying to the disbelievers, "These are more rightly guided than the believers"? [52] Those are the ones Allah has cursed; whoever Allah curses, you will find for him no helper. [53] Do they have a share in dominion (mulk)? Then [if they did], they would not give the people [even] a speck on a date stone (naqīr; n-q-r, peck/spot). [54] Or do they envy (yaḥsudūn; ḥ-s-d, jealousy/strip away) people [Muhammad/Arabs] for what Allah gave them of His bounty? We had already given the family of Abraham the Book and Wisdom, and given them a great kingdom. [55] And among them were those who believed in it, and among them were those who averted (ṣadda; ṣ-d-d, block/turn away) from it; sufficient is Hell as a blaze.
• The Visceral Contrast of Afterlife Destinies
[56] Indeed, those who disbelieved in Our signs/verses—We will drive them into a Fire. Every time their skins are roasted through (naḍijat; n-ḍ-j, cook/mature), We replace them with other skins so they may taste the punishment; indeed, Allah is ever Exalted in Might, Wise. [57] But those who believed and did righteous deeds, We will admit them to gardens beneath which rivers flow, abiding eternally therein; for them therein are purified spouses (azwāj muṭahharah), and We will admit them to plenteous/sheltering shade (ẓillan ẓalīlā; ẓ-l-l, continuous shade/protection).
• The Foundation of Governance: Trusts and Judicial Hierarchy
[58] Indeed, Allah commands you to render trusts (al-amānāt; ʾ-m-n, safety/deposit—political, financial, and spiritual responsibilities) to their [due] owners, and when you judge between people, to judge with justice (al-ʿadl); excellent is that which Allah instructs you; indeed, Allah is ever Hearing, Seeing. [59] O you who believe, obey Allah and obey the Messenger and those in authority (uli al-amr; ʾ-m-r, command—rulers/scholars) among you. And if you dispute/disagree (tanāzaʿtum; n-z-ʿ, to pull/wrestle/conflict) over any matter, refer it to Allah and the Messenger [Scripture and Sunnah], if you truly believe in Allah and the Last Day; that is the best [course] and best in interpretation/outcome (taʾwīl; ʾ-w-l, return to origin/final result).
• The Hypocrisy of Seeking Non-Divine Arbitration
[60] Have you not seen those who claim to believe in what was revealed to you and before you, yet wish to refer legislation to Tāghūt (false judges/tyrants), while they were commanded to reject it? Satan wishes to mislead them into a far error. [61] When it is said to them, "Come to what Allah has revealed and to the Messenger," you see the hypocrites turning away/averting (yaṣuddūn; ṣ-d-d, block/repel) from you in aversion. [62] So how [will it be] when a disaster (muṣībah; ṣ-w-b, strike/calamity) strikes them because of what their hands put forth, and then they come to you swearing by Allah, "We intended nothing but good (iḥsān) and reconciliation (tawfīq; w-f-q, alignment/harmony)"? [63] Those are the ones Allah knows what is in their hearts; so turn away from them (aʿriḍ; ʿ-r-ḍ, expose side/ignore), but admonish them (ʿiẓhum) and speak to them concerning their souls a penetrating/effective word (qawlan balīghā; b-l-gh, reaching the destination).
• The Definition of Faith: Total Submission to Prophetic Authority
[64] We did not send any messenger except to be obeyed by Allah’s permission. If only, when they wronged themselves, they had come to you [O Muhammad] and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of Repentance, Merciful. [65] But no, by your Lord (falā wa rabbika), they will not [truly] believe until they make you the judge (yuḥakkimūka; ḥ-k-m, arbitrate) in that which is entangled/disputed (shajara; sh-j-r, to interweave/tree) among them, then find within themselves no discomfort/resistance (ḥaraj; ḥ-r-j, tightness/constriction) from what you judged, and submit in [full, willing] submission (yusallimū taslīmā).
• The Stability of Obedience and the Fellowship of the Blessed
[66] If We had decreed (katabnā) upon them, "Kill yourselves" or "Leave your homes" [as done with Israelites], they would not have done it, except a few of them; but if they had done what they were instructed, it would have been better for them and stronger in stability (tathbītā; th-b-t, firmness/grounding). [67] And then We would have given them from Us a great reward. [68] And We would have guided them to a straight path. [69] Whoever obeys Allah and the Messenger—those will be with the ones upon whom Allah has bestowed favor: the Prophets (an-nabiyyīn), the Truthful (aṣ-ṣiddīqīn; ṣ-d-q, extreme sincerity), the Martyrs (ash-shuhadāʾ; sh-h-d, witnesses/martyrs), and the Righteous (aṣ-ṣāliḥīn); and excellent are those as companions (rafīqā; r-f-q, gentle/accompaniment). [70] That is the bounty (al-faḍl; f-ḍ-l, surplus/grace) from Allah, and sufficient is Allah as Knower.
• Strategic Vigilance and the Spiritual Economics of Conflict
[71] O you who believe, take your precaution (ḥidhrakum; ḥ-dh-r, wariness/defense gear) and advance in detachments (thubāt; th-b-y, separate groups) or advance collectively. [72] Indeed, among you is he who lingers behind (layubaṭṭiʾanna; b-ṭ-ʾ, to slow/drag feet); if a disaster strikes you, he says, "Allah favored me that I was not present with them." [73] But if bounty (faḍl) comes from Allah, he says—as if there were no affection (mawaddah; w-d-d, love/tie) between you and him—"Oh, I wish I had been with them so I could have attained a great attainment." [74] So let those fight in the way of Allah who sell (yashrūn; sh-r-y, sell/exchange) the worldly life for the Hereafter; whoever fights in the way of Allah, whether killed or victorious (yaghlib; gh-l-b, overcome), We will grant him a great reward.
• The Moral Imperative: Defending the Oppressed
[75] What is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed (al-mustaḍʿafīn; ḍ-ʿ-f, made weak/deemed weak) among men, women, and children who say, "Our Lord, take us out of this city of oppressive people (aẓ-ẓālim ahlihā) and appoint for us from Yourself a protector (waliyy) and appoint for us from Yourself a helper"? [76] Those who believe fight in the way of Allah, and those who disbelieve fight in the way of Tāghūt (tyranny/false idols). So fight against the allies (awliyāʾ) of Satan; indeed, the plot (kayd; k-y-d, scheme/strategy) of Satan is ever weak.
• The Psychology of Cowardice and the Inevitability of Death
[77] Have you not seen those who were told "Restrain your hands [from fighting], establish prayer, and give zakah"? But when fighting was prescribed (kutiba; k-t-b, written/mandated) for them, a group of them feared the people as they fear Allah or with more intense fear, saying, "Our Lord, why have You decreed fighting upon us? If only You postponed us for a short term." Say, "The enjoyment (matāʿ; m-t-ʿ, temporary provision) of the world is little, and the Hereafter is better for he who fears Allah, and you will not be wronged [even as much as] a thread (fatīl)." [78] Wherever you may be, death will overtake/grasp you (yudrikkum; d-r-k, catch/reach), even if you should be within fortified towers (burūj mushayyadah; b-r-j, constellation/tower; sh-y-d, plastered/lofty). If good (ḥasanah) comes to them, they say, "This is from Allah"; if evil (sayyiʾah) strikes them, they say, "This is from you [O Muhammad]." Say, "All is from Allah." So what is [the matter] with these people that they hardly understand any statement? [79] What comes to you of good is from Allah [grace], but what comes to you of evil is from yourself [consequence]; We have sent you to the people as a Messenger, and sufficient is Allah as Witness.
• The Criterion of Obedience and the Challenge of Consistency
[80] He who obeys the Messenger has obeyed Allah; but whoever turns away—We have not sent you over them as a guardian (ḥafīẓ). [81] They say, "Obedience," but when they leave you, a group of them plots by night (bayyata; b-y-t, to spend the night/scheme) other than what you say. Allah records what they plot; so turn away from them and rely (tawakkal; w-k-l, entrust/depend) upon Allah. Sufficient is Allah as Disposer of affairs (Wakīl). [82] Do they not reflect deeply upon (yatadabbarūn; d-b-r, to contemplate the end/back of things) the Quran? If it had been from [any] other than Allah, they would have found within it much contradiction/discrepancy (ikhtilāf kathīr; kh-l-f, difference/conflict).
• Information Security and the Process of Deduction (Istinbat)
[83] When there comes to them a matter of security (amn) or fear (khawf), they spread/broadcast it (adhāʿū; dh-y-ʿ, spread/divulge). But if they had referred it back to the Messenger and to those of authority (uli al-amr) among them, those who can deduce/derive the truth (yastanbiṭūnahu; n-b-ṭ, to extract water from a well/infer) from it would have known it. If not for the bounty of Allah upon you and His mercy, you would have followed Satan, except for a few.
• Individual Responsibility and Social Etiquette
[84] So fight in the way of Allah—you are not tasked/burdened (tukallafu; k-l-f, charge/task) except with yourself—and incite/urge (ḥarriḍ; ḥ-r-ḍ, provoke/encourage) the believers. Perhaps Allah will restrain the might (baʾs; b-ʾ-s, conflict/strength) of those who disbelieve; Allah is stronger in might and stronger in punishment (tankīl; n-k-l, exemplary punishment/deterrent). [85] Whoever intercedes (yashfaʿ; sh-f-ʿ, pair/mediate) a good intercession will have a share (naṣīb) of it; whoever intercedes an evil intercession will have a portion of burden (kifl; k-f-l, duplicate/responsibility) from it; Allah is over all things a Keeper/Controller (Muqīt; q-w-t, nourish/sustain/power). [86] And when you are greeted with a greeting (taḥiyyah; ḥ-y-y, life/salutation), greet [in return] with one better than it or [at least] return it [equally]; indeed, Allah is ever over all things an Accountant. [87] Allah, there is no deity except Him. He will surely assemble you (lajajmaʿannakum; j-m-ʿ, gather) for the Day of Resurrection, about which there is no doubt; and who is more truthful (aṣdaq; ṣ-d-q, true) than Allah in statement (ḥadīth)?
• Classification of Hypocrites and Rules of Engagement
[88] What is [the matter] with you that you are two parties regarding the hypocrites (al-munāfiqīn), while Allah has cast them back (arkasahum; r-k-s, invert/reverse) for what they earned? Do you wish to guide those whom Allah has let go astray? [89] They wish you would disbelieve as they disbelieved so you would be alike. So do not take from them allies (awliyāʾ) until they emigrate (yuhājirū; h-j-r, abandon/migrate) for the cause of Allah. But if they turn away [to hostility], seize them and kill them wherever you find them and take not from them any ally or helper. [90] Except for those who join a people with whom you have a treaty (mīthāq), or those who come to you with their hearts constricted (ḥaṣirat; ḥ-ṣ-r, tight/besieged) from fighting you or fighting their own people. Had Allah willed, He would have given them power over you, and they would have fought you. So if they withdraw from you (iʿtazalūkum; ʿ-z-l, isolate/withdraw) and do not fight you, and offer you peace (as-salam), then Allah has not made for you a way (sabīl) against them. [91] You will find others who wish to be safe (yaʾmanūkum; ʾ-m-n, safety) from you and safe from their own people; yet whenever they are returned to temptation/discord (al-fitnah; f-t-n, trial/burning), they are plunged back into it. If they do not withdraw, offer peace, and restrain their hands, then seize them and kill them wherever you overtake them; against these, We have made for you a clear authority (sulṭān mubīn; s-l-ṭ, power/proof).
• The Penal Code for Homicide and Restorative Justice
[92] It is not for a believer to kill a believer except by mistake (khaṭaʾan; kh-ṭ-ʾ, error/miss). Whoever kills a believer by mistake—then the freeing (taḥrīr; ḥ-r-r, liberate) of a believing slave and blood money (diyah; d-y-y, compensation) handed to his family, unless they remit it as charity. If the victim was from a people hostile to you but was a believer, then [only] the freeing of a believing slave; if from a people with whom you have a treaty, then a compensation delivered to his family and the freeing of a believing slave. And whoever does not find [means]—then a fast (ṣiyām) of two consecutive months as repentance (tawbah) from Allah; and Allah is ever Knowing, Wise. [93] But whoever kills a believer intentionally (mutaʿammidan; ʿ-m-d, intent/pillar), his recompense is Hell, abiding eternally therein, and Allah has become angry with him, cursed him, and prepared for him a great punishment.
• Operational Discipline: The Command to Verify
[94] O you who believe, when you go forth (ḍarabtum; ḍ-r-b, strike/travel) in the cause of Allah, investigate/verify (tabayyanū; b-y-n, make clear/distinguish) and do not say to one who gives you a greeting of peace (as-salām), "You are not a believer," seeking the perishable goods (ʿaraḍ; ʿ-r-ḍ, accidental/fleeting) of worldly life; for with Allah are many spoils (maghānim; gh-n-m, sheep/booty). You were like that before, then Allah conferred favor upon you; so investigate. Indeed Allah is ever Aware of what you do.
• The Meritocracy of Struggle and Spiritual Rank
[95] Not equal (lā yastawī) are those believers who sit [at home] (al-qāʿidūn; q-ʿ-d, sit/remain)—other than those with disability (ḍarar; ḍ-r-r, harm/injury)—and the mujahideen (al-mujāhidūn; j-h-d, struggle) in the cause of Allah with their wealth and lives. Allah has preferred (faḍḍala) the mujahideen with their wealth and lives over those who sit by a degree (darajah; d-r-j, step/rank); and to both Allah has promised the best [reward], but Allah has preferred the mujahideen over those who sit with a great reward. [96] Degrees [of high rank] from Him, and forgiveness and mercy; Allah is ever Forgiving, Merciful.
• The Theology of Migration (Hijrah) and Escape from Oppression
[97] Indeed, those whom the angels take [in death] while they are wronging themselves (ẓālimī anfusihim)—[the angels] will say, "In what [condition] were you?" They will say, "We were oppressed/weak (mustaḍʿafīn) in the land." The angels will say, "Was not the earth of Allah spacious (wāsiʿah; w-s-ʿ, vast/encompassing) enough for you to emigrate therein?" For those, their refuge is Hell—and evil it is as a destination. [98] Except for the oppressed among men, women, and children who cannot devise a plan (ḥīlah; ḥ-w-l, shift/means) nor are guided to a way. [99] For those, it is expected that Allah will pardon (yaʿfuwa; ʿ-f-w, efface/pardon) them, and Allah is ever Pardoning, Forgiving. [100] Whoever emigrates in the cause of Allah will find on the earth many places of refuge/defiance (murāghaman; r-gh-m, place to rub nose in dust/defiant refuge) and abundance/capacity (saʿah). And whoever leaves his home as an emigrant to Allah and His Messenger and then death overtakes (yudrik; d-r-k, catch) him, his reward has become incumbent (waqaʿa; w-q-ʿ, fall/occur) upon Allah; and Allah is ever Forgiving, Merciful.
• The Divine Concession: Prayer in Travel and the Formation of Fear
[101] When you travel/strike (ḍarabtum) in the land, there is no blame (junāḥ; j-n-ḥ, sin/inclination) upon you to shorten (taqṣurū; q-ṣ-r, cut short/limit) the prayer if you fear (khiftum) those who disbelieve may disrupt/trial you; indeed the disbelievers are to you a clear enemy. [102] And when you [O Prophet] are among them and establish prayer for them, let a group of them stand [in prayer] with you and let them take their arms; when they have prostrated, let them be behind you and let the other group which has not prayed come and pray with you, taking their precaution (ḥidhr) and their arms. Those who disbelieve wish that you would neglect your weapons and baggage so they could assault you in one [overwhelming] attack (maylah; m-y-l, leaning/swoop). There is no blame upon you, if you are troubled by rain or are ill, to lay down your arms, but take your precaution; indeed, Allah has prepared for the disbelievers a humiliating punishment.
• The Fixed Nature of Ritual and the Psychology of Pursuit
[103] When you have finished the prayer, remember Allah standing, sitting, and on your sides. But when you become secure/at ease (iṭma'nantum; ṭ-m-n, calm/settled), establish the [regular] prayer; indeed, prayer has been upon the believers a decree with fixed times (kitāb mawqūt; w-q-t, time limit/deadline). [104] Do not weaken (tahinū; w-h-n, feebleness/frailty) in pursuit of the people [enemy]; if you are suffering pain (taʾlamūn; ʾ-l-m, ache), they are suffering pain just as you suffer, yet you hope (tarjūn; r-j-w, expect/hope) from Allah what they do not hope; and Allah is ever Knowing, Wise.
• The Treachery of Tu'mah and the Prohibition of Defending Deceit
[105] Indeed, We have revealed to you the Book in truth so you may judge between people by that which Allah has shown you; and do not be for the traitors/deceivers (al-khāʾinīn; kh-w-n, breach of trust) an advocate (khaṣīm; kh-ṣ-m, disputant/adversary). [106] And seek forgiveness of Allah; indeed Allah is ever Forgiving, Merciful. [107] And do not argue (tujādil; j-d-l, twist/debate) on behalf of those who deceive themselves (yakhtānūn anfusahum); indeed, Allah loves not one who is a habitually sinful traitor (khawwān athīm). [108] They conceal [their plots] (yastakhfūn; kh-f-y, hide) from people but cannot conceal from Allah, and He is with them when they plot by night (yubayyitūn; b-y-t, scheme at night) words He does not approve; Allah is ever encompassing of what they do.
• The Ultimate Liability of False Accusation
[109] Here you are—you argued for them in the worldly life; but who will argue with Allah for them on the Day of Resurrection, or who will be their defender/disposer of affairs (wakīl)? [110] Whoever does evil or wrongs himself then seeks forgiveness of Allah will find Allah Forgiving, Merciful. [111] And whoever earns (yaksib; k-s-b, acquire) a sin only earns it against himself. [112] But whoever earns a fault (khaṭīʾah; kh-ṭ-ʾ, miss/error) or a sin (ithm) then throws/projects it (yarmi; r-m-y, throw/cast) upon an innocent person (barīʾ; b-r-ʾ, free/clear) has surely borne a slander (buhtān; b-h-t, dumbfounding lie) and a manifest sin. [113] And if not for the favor of Allah upon you and His mercy, a group of them would have determined to mislead you (yuḍillūka). But they do not mislead except themselves, and they will not harm you at all. Allah has revealed to you the Book and Wisdom (al-Ḥikmah) and taught you what you knew not; and the favor of Allah upon you is great.
• The Ethics of Secret Counsel (Najwa)
[114] No good is there in much of their private conversation (najwāhum; n-j-w, whisper/secret counsel) except for those who enjoin charity (ṣadaqah), kindness (maʿrūf), or reconciliation (iṣlāḥ) between people. Whoever does that seeking the pleasure/approval (marḍāt; r-ḍ-w, satisfaction) of Allah—We will give him a great reward. [115] And whoever opposes/makes a breach with (yushāqiq; sh-q-q, split/fissure) the Messenger after guidance has become clear to him and follows other than the way of the believers (sabīl al-muʾminīn)—We will turn him to what he has turned to (nuwallihi mā tawallā) and drive him into Hell (jaḥannam); and evil it is as a destination.
• The Satanic Covenant: Altering Creation and False Promises[116] Indeed, Allah does not forgive that partners be associated with Him, but He forgives other than that for whom He wills; whoever associates partners with Allah has certainly strayed into a far error (ḍalālan baʿīdan). [117] They invoke instead of Him nothing but lifeless "females" (ināthan; ʾ-n-th, female idols like Al-Lat/Al-Uzza), and they invoke nothing but a rebellious Satan (shayṭānan marīdan; m-r-d, barren/rebellious). [118] Allah cursed him (laʿanahu; l-ʿ-n, expel from mercy), and he [Satan] said, "I will surely take from Your servants a specific portion (naṣīban mafrūḍan). [119] And I will surely mislead them (la-uḍillannahum) and surely arouse in them [false] desires (la-umanniyannahum; m-n-y, wish/fantasy), and I will command them so they will slit (yubattikunna; b-t-k, cut off) the ears of cattle [in superstition], and I will command them so they will change the creation (yughayyirunna khalq; gh-y-r, alter/modify) of Allah." And whoever takes Satan as an ally instead of Allah has certainly sustained a clear loss. [120] He promises them and arouses desires in them, but Satan promises them nothing but delusion (ghurūrā; gh-r-r, deception/vanity). [121] For those, their refuge is Hell, and they will not find from it an escape (maḥīṣā; ḥ-y-ṣ, place to flee/avoid).
• The Meritocracy of Paradise: Deeds over Titles
[122] But those who believe and do righteous deeds—We will admit them to gardens beneath which rivers flow, abiding eternally therein forever; [this is] the promise (waʿd) of Allah in truth, and who is more truthful than Allah in speech (qīlan; q-w-l, saying/utterance)? [123] It [Paradise] is not by your wishful desires (amaniyyikum) nor the wishful desires of the People of the Scripture; whoever does evil (sūʾan) will be recompensed for it, and he will not find besides Allah a protector (waliyy) or a helper. [124] And whoever does righteous deeds, whether male or female, while being a believer—those will enter Paradise and will not be wronged, [even as much as] the speck on a date stone (naqīrā).
• The Archetype of Submission and Divine Intimacy
[125] And who is better in religion (dīnan) than one who submits his face (aslama wajhahu; s-l-m, surrender/peace; w-j-h, face/total self) to Allah while being a doer of good (muḥsin; ḥ-s-n, excellence/beauty) and follows the religion/creed (millat) of Abraham, inclining toward truth (ḥanīfan; ḥ-n-f, turn from idols to truth)? And Allah took Abraham as an intimate friend (khalīlā; kh-l-l, permeating friendship/interstice). [126] And to Allah belongs whatever is in the heavens and whatever is on the earth; and Allah is ever encompassing (muḥīṭā; ḥ-w-ṭ, surround/encircle) of all things.
• Justice for Vulnerable Women and the Pragmatics of Separation
[127] They ask you for a legal ruling (yastaftūnaka; f-t-y, youth/new judgment) concerning women. Say, "Allah gives you a ruling about them, and [reaffirms] what has been recited (yutlā) to you in the Book concerning the orphan girls to whom you do not give what is prescribed (kutiba) for them, and yet you desire to marry them, and concerning the oppressed (al-mustaḍʿafīn) among children, and that you stand for orphans in justice (bi-l-qisṭ)." Whatever good you do, indeed Allah is ever Knowing of it. [128] And if a woman fears from her husband rebellion/ill-conduct (nushūz; n-sh-z, rising up/discord) or evasion/indifference (iʿrāḍ; ʿ-r-ḍ, turning side), there is no sin upon them if they reach a settlement (yuṣliḥā; ṣ-l-ḥ, repair/peace) between themselves; and settlement (aṣ-ṣulḥ) is best. Yet stinginess/greed (ash-shuḥḥ; sh-ḥ-ḥ, hoarding/covetousness) is ever present/brought forth (uḥḍirat) in souls. But if you do good (tuḥsinū) and fear Allah, indeed Allah is ever Aware of what you do.
• The Limits of Human Equity and Divine Sufficiency
[129] You will never be able to deal equally (taʿdilū; ʿ-d-l, balance/justice) between wives [in emotional love], even if you strive [to do so]; so do not incline (tamīlū) with total inclination [toward one] and leave the other hanging/suspended (kal-muʿallaqah; ʿ-l-q, cling/hang—neither fully married nor divorced). And if you correct yourselves (tuṣliḥū) and fear Allah, indeed Allah is ever Forgiving, Merciful. [130] But if they separate (yatafarraqā; f-r-q, divide), Allah will enrich (yughni; gh-n-y, free from need/wealth) each [of them] from His abundance (saʿah; w-s-ʿ, capacity); and Allah is ever Encompassing, Wise. [131] To Allah belongs whatever is in the heavens and on earth. We have instructed those given the Scripture before you and yourselves to fear Allah. But if you disbelieve—then to Allah belongs whatever is in the heavens and on earth, and Allah is ever Free of need (Ghaniyy), Praiseworthy. [132-134] To Allah belongs dominion... and sufficient is Allah as Disposer of affairs. If He wills, He can do away with you, O people, and bring others; Allah is ever capable of that. Whoever desires the reward (thawāb) of this world—with Allah is the reward of this world and the Hereafter.
• The Standard of Absolute Justice
[135] O you who believe, be persistently standing firm (qawwāmīn; q-w-m, upright/maintainers) for justice (bil-qisṭ), witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy (awlā; w-l-y, close/sovereign) of both. So follow not [personal] desire (al-hawā; h-w-y, falling/desire) lest you deviate (taʿdilū). And if you distort [testimony] (talwū; l-y-y, twist/coil) or decline/turn away, then indeed Allah is ever Aware of what you do.
• The Renewal of Faith and the Anatomy of Apostasy
[136] O you who believe, believe [affirm/renew faith] in Allah, His Messenger, the Book He sent down to His Messenger, and the Scripture He sent down before. Whoever disbelieves in Allah, His angels, His Books, His messengers, and the Last Day has certainly strayed into a far error. [137] Indeed, those who believed then disbelieved, then believed then disbelieved, and then increased in disbelief (kufrā)—never will Allah forgive them, nor will He guide them to a way. [138] Give tidings (bashshir; b-sh-r, skin/peel/news) to the hypocrites that there is for them a painful punishment. [139] Those who take disbelievers as allies (awliyāʾ) instead of the believers: do they seek honor/power (al-ʿizzah; ʿ-z-z, might/invincibility) with them? Indeed, all honor belongs to Allah entirely.
• Social Boycotts and the Psychology of Wavering
[140] It has already been revealed to you in the Book that when you hear the verses of Allah being denied and ridiculed, do not sit with them until they engage (yakhūḍū; kh-w-ḍ, wade/rush) in a different conversation (ḥadīth). Indeed, you would then be like them. Indeed Allah will gather the hypocrites and disbelievers in Hell all together. [141] Those who wait/watch (yatarabbaṣūn) concerning you: if a victory comes to you from Allah, they say, "Were we not with you?" But if the disbelievers get a share (naṣīb), they say, "Did we not gain advantage over you (nastaḥwidh; ḥ-w-z, corral/master) and protect you from the believers?" Allah will judge between you on the Day of Resurrection, and never will Allah give the disbelievers over the believers a way (sabīl—triumph/argument).
• The Deception Game and the Lowest Depths
[142] Indeed, the hypocrites [think they] deceive (yukhādiʿūn; kh-d-ʿ, trick/beguile) Allah, but He is deceiving them [by letting them persist]. When they stand for prayer, they stand lazily (kusālā; k-s-l, sluggish), showing off to the people (yurāʾūn) and not remembering Allah except a little. [143] Wavering/oscillating (mudhabdhabīn; dh-b-dh-b, dangling/swinging) between this [and that], belonging neither to these nor to those. And whoever Allah sends astray, you will not find for him a way. [144] O you who believe, do not take the disbelievers as allies instead of the believers. Do you wish to give Allah against yourselves a clear proof (sulṭān mubīn)? [145] Indeed, the hypocrites will be in the lowest depths (ad-dark al-asfal; d-r-k, bottom level/staircase down) of the Fire, and never will you find for them a helper. [146] Except for those who repent, correct themselves (aṣlaḥū), hold fast (iʿtaṣamū; ʿ-ṣ-m, grip/protect) to Allah, and are sincere in their religion for Allah; those will be with the believers. And Allah is going to give the believers a great reward.
• The Principle of Gratitude
[147] What would Allah do with your punishment if you are grateful (shakartum; sh-k-r, thank/acknowledge) and believe? And Allah is ever Appreciative (Shākir), Knowing.
Surah An-Nisa (Conclusion)
Bismillahir Rahmanir Rahim
• Public Grievance and the Ethics of Speech
[148] Allah does not like the public utterance (al-jahr; j-h-r, loud/open) of evil/bad language in speech, except by one who has been wronged (ẓulim); and Allah is ever Hearing, Knowing. [149] If you disclose a good deed, conceal it, or pardon an evil, indeed Allah is ever Pardoning (ʿAfuww), Competent.
• The Indivisible Unity of Prophethood
[150] Indeed, those who disbelieve in Allah and His messengers and wish to separate (yufarriqū; f-r-q, divide/differentiate) between Allah and His messengers, saying, "We believe in some and disbelieve in others," and wish to adopt a way in between—[151] those are the disbelievers, truly (ḥaqqan). We have prepared for the disbelievers a humiliating punishment. [152] But those who believe in Allah and His messengers and make no distinction between any of them—to those He will give their rewards; and Allah is ever Forgiving, Merciful.
• The Historical Record of Transgression
[153] The People of the Scripture ask you to bring down to them a book from the heaven. They had asked Moses for greater than that, saying, "Show us Allah outright (jahratan)," so the thunderbolt (aṣ-ṣāʿiqah; ṣ-ʿ-q, blast/stun) seized them for their wrongdoing. Then they took the calf [for worship] after clear proofs came to them, yet We pardoned that; and We gave Moses a clear authority (sulṭān). [154] We raised over them the Mount (aṭ-ṭūr) for their covenant (mīthāq) and said, "Enter the gate prostrating," and said, "Do not transgress in the Sabbath," and We took from them a solemn covenant.
• The Theology of the Crucifixion and Slander against Mary
[155] [They were cursed] for their breaking of the covenant, disbelieving in the signs of Allah, killing the prophets without right, and their saying, "Our hearts are wrapped/sealed (ghulf)." Rather, Allah has sealed them because of their disbelief, so they believe not, except for a few. [156] And for their disbelief and their saying against Mary a great slander (buhtān ʿaẓīm). [157] And for their saying, "Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah." And they did not kill him, nor did they crucify him (ṣalabūhu; ṣ-l-b, cross/crucify), but it was made to appear/resemble so to them (shubbiha lahum; sh-b-h, likeness/ambiguity). Indeed, those who differ over it are in doubt about it; they have no knowledge of it except the following of assumption/conjecture (aẓ-ẓann). They certainly did not kill him. [158] Rather, Allah raised him (rafaʿahu; r-f-ʿ, lift/exalt) to Himself. And Allah is ever Exalted in Might, Wise. [159] And there is none from the People of the Scripture but that he will surely believe in him [Jesus] before his death; and on the Day of Resurrection he will be against them a witness.
• Economic Consequences of Spiritual Rebellion
[160] Because of wrongdoing (ẓulm) from the Jews, We forbade them good things previously lawful to them, and for their hindering/averting (ṣadd) many from the way of Allah. [161] And for their taking of usury (ar-ribā; r-b-w, increase/swell) while they were forbidden from it, and their consuming of people's wealth unjustly. We have prepared for the disbelievers among them a painful punishment. [162] But those firm in knowledge (ar-rāsikhūn; r-s-kh, root/firmness) among them and the believers believe in what was revealed to you and before you... those We will give a great reward.
• The Universal Chain of Revelation (Wahy)
[163] Indeed, We have revealed to you, as We revealed to Noah and the prophets after him; We revealed to Abraham, Ishmael, Isaac, Jacob, the Tribes, Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the Psalms (Zabūr). [164] And messengers We have already mentioned to you and messengers We have not mentioned to you; and Allah spoke to Moses with [direct] speech (taklīmā). [165] Messengers as bringers of good tidings and warners so that mankind will have no argument/plea (ḥujjah; ḥ-j-j, proof/argument) against Allah after the messengers; and Allah is ever Exalted in Might, Wise. [166] But Allah bears witness to what He has revealed to you; He has sent it down with His knowledge, and the angels bear witness; and sufficient is Allah as Witness.
• Christology Corrected: The Prohibition of the Trinity
[171] O People of the Scripture, do not commit excess/extremism (taghlū; gh-l-w, exceed bounds/boil over) in your religion or say about Allah except the truth. The Messiah, Jesus, the son of Mary, was but a messenger of Allah and His word (kalimatuhu) which He directed/cast (alqāhā; l-q-y, throw/cast) to Mary and a soul/spirit (rūḥ) from Him. So believe in Allah and His messengers. And do not say, "Three" (thalātha - Trinity). Desist—it is better for you. Indeed, Allah is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and on earth; and sufficient is Allah as Disposer of affairs. [172] Never would the Messiah disdain (yastankifa; n-k-f, haughty refusal/disdain) to be a servant/slave (ʿabd) of Allah, nor would the angels near [to Him]. Whoever disdains His worship and is arrogant—He will gather them to Himself all together.
• The Manifest Light and Final Inheritance Ruling (Kalala)
[173] As for those who believed and did righteous deeds, He will give them fully their rewards and increase them from His bounty. But those who disdained and were arrogant, He will punish with a painful punishment. [174] O Mankind, there has come to you a convincing proof (burhān; b-r-h, demonstrate/shine) from your Lord, and We have sent down to you a clear light (nūr mubīn). [175] So those who believe in Allah and hold fast to Him (iʿtaṣamū)—He will admit them to mercy from Him and bounty and guide them to Himself on a straight path. [176] They request a ruling (yastaftūnaka). Say, "Allah gives you a ruling concerning one having no descendants or ascendants (al-kalāla): if a man dies leaving no child but has a sister, she has half of what he leaves; and he inherits from her if she has no child. But if there are two sisters, they have two-thirds of what he leaves. If there are siblings, men and women, the male has the share of two females. Allah makes clear to you, lest you go astray (taḍillū). And Allah is Knower of all things."
Key Themes Summary:
Rights & Justice: Protection of orphans, women, and the weak.
Authority: Obedience to Allah, Messenger, and legitimate leadership (Ulil-Amr).
Hypocrisy: Detailed psycho-spiritual analysis of the Munafiqeen.
Theology: Correction of People of the Book (Trinity, Crucifixion) and the concept of Shirk.
Law: Inheritance (Mirath), Marriage (Nikah), and Warfare (Jihad).