This surah is named "An-Nisa" The Women because it describes, among other things, the status of women in the Islamic community. Although other subjects come into view as the text proceeds, the first 42 verses, covered here, are mainly about women. Most of this material was proclaimed after the Battle of Uhud, when questions arose: should a Muslim marry his brothers widow (like the custom of "levirate marriage" among the Jews)? How should orphaned boys and orphaned girls be treated? What if a Muslim killed another Muslim during a battle? This surah addresses these questions, and others.
Verse 1 shows that the Qurans presentation of the creation of humans basically repeats the presentation in Genesis. Adam was created first, and then his wife was created from him. Muhammad said (in a Hadith which can be read at www.hraic.org/hadith.html ) that "Woman has been created from a rib," which echoes Genesis 2:21-22.
Verse 3, in the course of prescribing the course of action to take regarding orphan-girls, includes an endorsement of polygamy: men are allowed to marry "two, or three, or four" wives, though monogamy is advised if the man is not confident that he can treat them all fairly. A man should give an engagement gift to his betrothed, and she is free to keep it, or give back part or all of it. But a word of caution is added against giving extravagantly to "the foolish."
The text dictates that orphans too young to manage their own affairs should have their inheritance placed in trust. Those who watch over the orphans property are under a sacred obligation not to misuse it; a poor (as in, not rich) property-manager may, however, receive pay for his work. Witnesses should be present when the property is eventually handed over to the heir.
Verses 11-14 give specific instructions regarding how ones property is to be distributed. The contents of this section may seem rather trivial; however, if one accepts the premises that (a) your last will and testament is your last act, and (b) your last act can manifest your eternal spiritual state, then (c) a proper will can manifest that you will be forgiven, and an improper will can show that you will not be forgiven. The penalty for the person who disobeys these regulations is stated in v. 14: Allah will cast him into the fire. So it is important for Muslims to be sure to bequeath "to the male, a portion equal to that of two females" and so on.
What should be done with those who commit sexual sins? Four witnesses yep, four witnesses are required before sentence can be pronounced in such cases. (Deuteronomy 17:6 states that two or three witnesses are required before sentence is pronounced for capital offenses, without specifying the witnesses gender.) The guilty in such cases are to be "confined to houses until death comes to them or Allah ordains a way for them." (v. 15). Some have wondered if this meant that the guilty were to be placed under house arrest indefinitely, or that they were to be placed under house arrest without visitation or food, or that they should be encased within a small house to suffocate or starve. But it doesnt matter much, since this was abrogated by the instructions in 24:2 where one finds the plain command that a couple guilty of fornication should both be flogged with 100 stripes.
Verse 16 seems to describe a lesser punishment for a lesser offense a category of offense somewhat less serious than normal fornication. Some commentators have suggested that this passage alludes to sodomy; however, if it does so at all, I think it could only do so indirectly, by creating an undefined category of sexual offense in which sodomy might be included. If the perpetrators continue to sin, Allah will not accept their fake repentance.
Verse 19 takes up the subject of the rights of widows. Muslims may not inherit women against their (the woman's) will, and they may not claim a widows engagement present (i.e., the one she received from her deceased husband) as their own property (unless the woman commit adultery).
In verses 22-23, the Quran states the degrees of family-relationship which are off limits regarding marriage. These verses are very similar to Leviticus 18:6-18. One difference is that the Quran does not allow a man to marry his "foster milk sucking sisters." Though this list may seem straightforward, it has provoked quite a bit of debate and discussion among Islamic scholars (One could ask, for instance, "If sharing the same milk-mother creates sibling-status, should inheritances be distributed using the same standard?" and, "If a man and a woman shared the same wet-nurse, may the woman remove her veil in the mans presence?")
Verses 24-25 state that Muslim men are forbidden to marry "women already married, except those whom your right hands possess." Only female slaves who were Muslim were eligible for marriage. There seems to have been an understanding that when Allah allowed a Muslim soldier (or commander) to capture a female prisoner-of-war, any previous non-Islamic marriage she may have had were invalidated. But she was still ineligible for marriage until she became a Muslim. The procedure for marrying a slave is about the same as the procedure for marrying a free woman. If a wife who was a former slave commits adultery, her penalty is to be half (i.e., only 50 lashes) the previously prescribed penalty. (This slightly resembles the standard set in Leviticus 19:20 and 20:10, in which the penalty for a fornicating concubine is less than the penalty for the adulterous wife).
Verse 29 touches upon a couple of things which are examined in more detail elsewhere: in the Islamic community (among yourselves), it is forbidden to unjustly take someone elses property. Also, Do not kill yourselves. This is generally understood as a prohibition not only against murder but also against suicide. [The phrase "among yourselves" should be emphasized, inasmuch as Muhammad, in his caravan-raiding days, supervised and/or commended several attempts to take other peoples property and lives.]
Verse 32 was "revealed" in response to a question raised by Umm Salma: why do the men get to go to battle, and not the women? The answer to this question serves as a transition to an address about the differing roles, or "due portions," in Islamic households. Each man should do good to his entire household, from his parents to his slaves. Generosity is commended; miserliness is condemned. (Also, family members may get involved if it looks like a man and his wife are headed for divorce.)
Within that address, 4:34 has been the center of some controversy. It gives instructions about what to do with a rebellious wife: the Hilali-Khan translation renders the text thus: "As to those women on whose part you see ill-conduct, admonish them (first), (next), refuse to share their beds, (and last) beat them (lightly, if it is useful)." The words in parentheses are not explicit in the text; however the translators would argue that they are implied. The term used for "beat" (idribuhunna, based on dharb, beat) does not have the word "lightly" built into it; however, Muhammad is said to have cleared this up in his farewell speeches, specifying that light beatings are meant (in the "Book of Pilgrimage," Sahih Muslim 4/41). Also, the scene described in 38:44 where Allah commands Job to beat his wife 100 times with a bundle of thin grass (which, it is assumed, would have an embarrassing but not seriously harmful effect) is sometimes used as a lens by which to view 4:34.
Verse 40 mentions that Allah doubles the value of good deeds such as equity toward orphans. This is usually taken to mean that in the Scales of Judgment, all good deeds get counted twice. The text follows up by reminding readers that those who disbelieve or disobey Allah and Muhammad will regret it when Judgment Day comes. According to v. 42, they "will wish that they were buried in the earth" a prediction similar to Jesus words in Luke 23:30, which are a quotation of Hosea 10:8 ~ "They shall say to the mountains, Cover us! And to the hills, Fall on us!"
Yours in Christ,
Waterrock
Verse 1 shows that the Qurans presentation of the creation of humans basically repeats the presentation in Genesis. Adam was created first, and then his wife was created from him. Muhammad said (in a Hadith which can be read at www.hraic.org/hadith.html ) that "Woman has been created from a rib," which echoes Genesis 2:21-22.
Verse 3, in the course of prescribing the course of action to take regarding orphan-girls, includes an endorsement of polygamy: men are allowed to marry "two, or three, or four" wives, though monogamy is advised if the man is not confident that he can treat them all fairly. A man should give an engagement gift to his betrothed, and she is free to keep it, or give back part or all of it. But a word of caution is added against giving extravagantly to "the foolish."
The text dictates that orphans too young to manage their own affairs should have their inheritance placed in trust. Those who watch over the orphans property are under a sacred obligation not to misuse it; a poor (as in, not rich) property-manager may, however, receive pay for his work. Witnesses should be present when the property is eventually handed over to the heir.
Verses 11-14 give specific instructions regarding how ones property is to be distributed. The contents of this section may seem rather trivial; however, if one accepts the premises that (a) your last will and testament is your last act, and (b) your last act can manifest your eternal spiritual state, then (c) a proper will can manifest that you will be forgiven, and an improper will can show that you will not be forgiven. The penalty for the person who disobeys these regulations is stated in v. 14: Allah will cast him into the fire. So it is important for Muslims to be sure to bequeath "to the male, a portion equal to that of two females" and so on.
What should be done with those who commit sexual sins? Four witnesses yep, four witnesses are required before sentence can be pronounced in such cases. (Deuteronomy 17:6 states that two or three witnesses are required before sentence is pronounced for capital offenses, without specifying the witnesses gender.) The guilty in such cases are to be "confined to houses until death comes to them or Allah ordains a way for them." (v. 15). Some have wondered if this meant that the guilty were to be placed under house arrest indefinitely, or that they were to be placed under house arrest without visitation or food, or that they should be encased within a small house to suffocate or starve. But it doesnt matter much, since this was abrogated by the instructions in 24:2 where one finds the plain command that a couple guilty of fornication should both be flogged with 100 stripes.
Verse 16 seems to describe a lesser punishment for a lesser offense a category of offense somewhat less serious than normal fornication. Some commentators have suggested that this passage alludes to sodomy; however, if it does so at all, I think it could only do so indirectly, by creating an undefined category of sexual offense in which sodomy might be included. If the perpetrators continue to sin, Allah will not accept their fake repentance.
Verse 19 takes up the subject of the rights of widows. Muslims may not inherit women against their (the woman's) will, and they may not claim a widows engagement present (i.e., the one she received from her deceased husband) as their own property (unless the woman commit adultery).
In verses 22-23, the Quran states the degrees of family-relationship which are off limits regarding marriage. These verses are very similar to Leviticus 18:6-18. One difference is that the Quran does not allow a man to marry his "foster milk sucking sisters." Though this list may seem straightforward, it has provoked quite a bit of debate and discussion among Islamic scholars (One could ask, for instance, "If sharing the same milk-mother creates sibling-status, should inheritances be distributed using the same standard?" and, "If a man and a woman shared the same wet-nurse, may the woman remove her veil in the mans presence?")
Verses 24-25 state that Muslim men are forbidden to marry "women already married, except those whom your right hands possess." Only female slaves who were Muslim were eligible for marriage. There seems to have been an understanding that when Allah allowed a Muslim soldier (or commander) to capture a female prisoner-of-war, any previous non-Islamic marriage she may have had were invalidated. But she was still ineligible for marriage until she became a Muslim. The procedure for marrying a slave is about the same as the procedure for marrying a free woman. If a wife who was a former slave commits adultery, her penalty is to be half (i.e., only 50 lashes) the previously prescribed penalty. (This slightly resembles the standard set in Leviticus 19:20 and 20:10, in which the penalty for a fornicating concubine is less than the penalty for the adulterous wife).
Verse 29 touches upon a couple of things which are examined in more detail elsewhere: in the Islamic community (among yourselves), it is forbidden to unjustly take someone elses property. Also, Do not kill yourselves. This is generally understood as a prohibition not only against murder but also against suicide. [The phrase "among yourselves" should be emphasized, inasmuch as Muhammad, in his caravan-raiding days, supervised and/or commended several attempts to take other peoples property and lives.]
Verse 32 was "revealed" in response to a question raised by Umm Salma: why do the men get to go to battle, and not the women? The answer to this question serves as a transition to an address about the differing roles, or "due portions," in Islamic households. Each man should do good to his entire household, from his parents to his slaves. Generosity is commended; miserliness is condemned. (Also, family members may get involved if it looks like a man and his wife are headed for divorce.)
Within that address, 4:34 has been the center of some controversy. It gives instructions about what to do with a rebellious wife: the Hilali-Khan translation renders the text thus: "As to those women on whose part you see ill-conduct, admonish them (first), (next), refuse to share their beds, (and last) beat them (lightly, if it is useful)." The words in parentheses are not explicit in the text; however the translators would argue that they are implied. The term used for "beat" (idribuhunna, based on dharb, beat) does not have the word "lightly" built into it; however, Muhammad is said to have cleared this up in his farewell speeches, specifying that light beatings are meant (in the "Book of Pilgrimage," Sahih Muslim 4/41). Also, the scene described in 38:44 where Allah commands Job to beat his wife 100 times with a bundle of thin grass (which, it is assumed, would have an embarrassing but not seriously harmful effect) is sometimes used as a lens by which to view 4:34.
Verse 40 mentions that Allah doubles the value of good deeds such as equity toward orphans. This is usually taken to mean that in the Scales of Judgment, all good deeds get counted twice. The text follows up by reminding readers that those who disbelieve or disobey Allah and Muhammad will regret it when Judgment Day comes. According to v. 42, they "will wish that they were buried in the earth" a prediction similar to Jesus words in Luke 23:30, which are a quotation of Hosea 10:8 ~ "They shall say to the mountains, Cover us! And to the hills, Fall on us!"
Yours in Christ,
Waterrock
