Surah An-Nissa Ayah No. 4 to 10
Surah An-Nissa Ayah #4-10 (4:4-10)
A- Translation
٤ وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً ۚ فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْءٍ مِنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَرِيئًا
[Quran 4:4] And give Nissa*1 (النِّسَاءَ) their Sadaqaat*2 (صَدُقَاتِهِنَّ) graciously. But if they Tibna*3 (طِبْنَ) to you, from anything of it, by their Nafs*4 (نَفْسًا), then Kuluhu*5 (فَكُلُوهُ) it in satisfaction and ease.
٥ وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِيَامًا وَارْزُقُوهُمْ فِيهَا وَاكْسُوهُمْ وَقُولُوا لَهُمْ قَوْلًا مَعْرُوفًا
[Quran 4:5] And do not give the weak-minded your Amwaal*6 (أَمْوَالَكُمُ) which Allah has made for you as Qayaman*7 (قِيَامًا) and to provide Rizq*8 (ارْزُقُوهُمْ) with it and Aksoohum*9 (اكْسُوهُمْ) them and speak to them Maroof*10 (اكْسُوهُمْ) statement.
٦ وَابْتَلُوا الْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُوا النِّكَاحَ فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ ۖ وَلَا تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَنْ يَكْبَرُوا ۚ وَمَنْ كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ ۖ وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ ۚ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُوا عَلَيْهِمْ ۚ وَكَفَىٰ بِاللَّهِ حَسِيبًا
[Quran 4:6] And Ubtalu*11 (ابْتَلُوا) the Yatama*12 (الْيَتَامَىٰ) until Balaghu*13 (بَلَغُوا) of Nikah*14 (النِّكَاحَ). Then if you perceive in them sound judgment, then deliver to them their Amwaal*6 (أَمْوَالَهُمْ). And do not Takuluha*5 (تَأْكُلُوهَا) it extravagantly or hastily that they will grow up. And whoever is Ghaniyan*15 (غَنِيًّا) then he/she should refrain. And whoever is Faqueer*16 (فَقِيرًا), then let him/her Yakul*5 (فَلْيَأْكُلْ) from it with Maroof*10 (بِالْمَعْرُوفِ). Then when you deliver to them their Amwaal*6 (أَمْوَالَهُمْ), then take witnesses on them. And Allah is sufficient as Haseeban*16 (حَسِيبًا).
٧ لِلرِّجَالِ نَصِيبٌ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ وَلِلنِّسَاءِ نَصِيبٌ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ ۚ نَصِيبًا مَفْرُوضًا
[Quran 4:7] For the Rijaal*17 (لِلرِّجَالِ) is a Nas’eeb*18 (نَصِيبٌ) of what is left by the parents, and the Aqraboon*19 (الْأَقْرَبُونَ) and the Nissa*1 (لِلنِّسَاءِ) a Nas’eeb*18 (نَصِيبٌ) of what is left by the parents, and the Aqraboon*19 (َالْأَقْرَبُونَ); be it little of it or much – a Mafroozan*20 (مَفْرُوضًا) Nas’eeban*18 (نَصِيبًا).
٨ وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينُ فَارْزُقُوهُمْ مِنْهُ وَقُولُوا لَهُمْ قَوْلًا مَعْرُوفًا
[Quran 4:8] And when present the Qismatan*21 (الْقِسْمَةَ) owner of Aqraba*19 (الْقُرْبَىٰ) and the Yatama*12 (وَالْيَتَامَىٰ) and the Miskeen*22 (الْمَسَاكِينُ), then provide Rizq*8 (فَارْزُقُوهُمْ) for them from it and speak to them Maroof*10 (مَعْرُوفًا) statement.
٩ وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَافًا خَافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ وَلْيَقُولُوا قَوْلًا سَدِيدًا
[Quran 4:9] And let Yakhsha*23 (وَلْيَخْشَ) those who if they left Khalifehim*24 (خَلْفِهِمْ) from6their weak offspring, they would have Khafu*25 (خَافُوا) about them. So, observe Taqwa*26 (َلْيَتَّقُوا) of Allah, and let them speak to them Sadeedan*27 (سَدِيدًا) statement.
١٠ إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا ۖ وَسَيَصْلَوْنَ سَعِيرًا
[Quran 4:10] Indeed, those who Yakulun*5 (يَأْكُلُونَ) Amwaal*6 (أَمْوَالَ) of the Yatama*12 (الْيَتَامَىٰ) Zulman*289 (ظُلْمًا), they only Yakulun*5 (يَأْكُلُونَ) in their belies fire; and they will be burned in a blazing fire.
B- THE CONCEPT:
Keeping in view the context of these ayahs i.e., Ayah no. 1-3 of Surah An Nissa which talks about being extremely careful and upholders of justice as Adal and Qist with respect to Awaal of and behavior towards Yatama – not just orphans, but anyone and all those who have been left all alone in the world, there is no one to take care of or support their rights, who cannot take care of themselves may be due to any disability or illness, or jobless situation/unemployment, poverty, death of parents, etc. In situations where we are concerned that we cannot do Qist with Yatama and their Amwaal, then we can enter into a long-term contract to take care of them, specifying conditions in that contract which are tayyib, just, lawful and fair to the Yatama. We can endeavor to take care of as many Yatama Nisaa as we want but under no situation can we let go of Adal, being fair and just to everyone under our care. If we are concerned that we will not be able to do Adal, then we should take care of one Yateem or be restricted to take care of those who we are already under our oath for to take care of such as our children, parents etc.
In light of the above context, these ayahs from Ayah 4:4 and onwards are on the same topic of taking care of those in need, in the best of the best manner. In ayah 4:4 Allah says “And give Nissa (النِّسَاءَ) their Sadaqaat (صَدُقَاتِهِنَّ) graciously…” Here the word Sadaqatehinna – their Sadaqaat is wrongly translated as their dowries, whereas this ayah is nothing to do with marriage or dowry for that matter. If we view this ayah in light of the meanings of the word Nisaa as women, then the use of the word Sadaqaat for your women, does not make sense. Therefore, here the word Nisaa is used in its broader meanings of the weaker segments of the society which is devoid of strength or need to be taken care of through Sadaqaat such as orphans, oppressed, Yateem, Miskeen, elderly, etc. including men and women both. As we know Sadaqaat are basically spending in the path of Allah with purest of intentions and honesty without any pretense or faking but is done with the purity of heart and intentions, keeping actions/deeds aligned with internal intensions and honesty and is done, not only in the form or wealth or money or from one’s Amwaal (wealth, property, resources etc.) but also can be done as efforts, hard work, utilization of one’s abilities, capabilities, talents, knowledge, but the basic intention is for the benefit of others, in order to help or support others. Therefore, here in this ayah, Allah is not talking about giving doweries to your women, but is talking about taking care of the Nisaa, the weaker segments of the society through Sadaqaat in gracious and generous manner. The next phrase “…But if they Tibna (طِبْنَ) to you, from anything of it, by their Nafs (نَفْسًا), then Kuluhu (فَكُلُوهُ) it in satisfaction and ease” Here again this phrase is mistranslated. The word T’ibna is normally mistranslated as ‘they remit’ but the basic characteristics of the word T’ib means to be made pleasant, to treat something, medical treatment, healing or medicine. Therefore, here when Allah says “and give the Nisaa their Sadaqaat generously, but if they T’ibna to you anything from it, Nafsan, then Kulu it with satisfaction and ease” it means that if they make it pleasant to you, by anything from the Sadaqaat that you gave to them generously, by their Nafsan (on their own), then consume it, with satisfaction and ease.
The next ayah 4:05 “And do not give the weak-minded your Amwaal (أَمْوَالَكُمُ)…” Here Allah is giving an explicit instruction that do not give your Amwal to a person who is weak minded. The Amwaal as know, is an all-inclusive word meaning money, wealth, properties, title, estate, time, resources, connections, etc., basically ownership of any kind. The reason of this explicit instruction is then mentioned in the subsequent phrase as “…which Allah has made for you as Qayaman (قِيَامًا)…” here the word Qayaman is normally mistranslated as ‘means of support’ but it has much deeper and broader meanings of establish, as means of support, strengthen, backing, encouragement, assistance and standing up for justice in terms of establishing, supporting, strengthening and providing the foundation of justice and Qist. Thus, when Allah says in this ayah “do not give weak-minded your Amwaal which Allah has made for you as Qayaman…” it means that the Amwaal are given by Allah to establish communities, ourselves, to be used as means and resources to act as means of support, through establishing, strengthening and contributing to the system of justice and Qist, whereby everyone is well-provided for and well taken care of in accordance with their needs.
The other uses of the Amwaal are then mentioned in the subsequent phrase as “…and to provide Rizq (ارْزُقُوهُمْ) with it and Aksoohum (اكْسُوهُمْ) them…” Here the word Aksoohum is normally translated as clothe them, but the actual meanings of the word is in terms of covering. This phrase is not just talking about providing Rizq as food or providing Aksohum as clothes only; but here both these words Rizq and Aksu are used in much broader terms- the word providing Rizq includes all ways and means of personality and character development for them and the word Aksuhum includes covering all the basic living expenses, not just providing clothes. So here Allah is talking about taking care of Nisaa as a whole, in terms of the weak segments of the society which needs to be taken care of. Therefore, when Allah says “…and speak to them Maroof (اكْسُوهُمْ) statement.” This phrase is not just applicable to those people who are weak-minded but also all those who are Nisaa, both men and women, who are oppressed, weak segments of the society, that can not take care of themselves. As humans, we tend to look down upon those and consider them inferior whenever there is any imbalance in terms of intelligence, power, prestige, amwaal etc. therefore most of the times, rich people would look down upon those who are poor, the intelligent would consider inferior those who are weak minded and so on so forth. But here Allah is giving explicit instructions to treat every one who is either Nisaa or weak minded, with Maroof. As we know the word Ma’roof means what is acceptable and most pleasant in accordance with someone’s due right – justice with respect to someone due right in the meanings of Qist and while remaining within the parameters/boundaries of Deen without doing any injustice to anyone because the basic foundation of deen is on the parameters of justice (Adal and Qist). To be treated with utmost level of kindness, respect, honor and dignity is the due right of each and every one given to the person by Allah and no one has the right to take that Haqq away, even if that person is one of the Nisaa, weak or suppressed segment of the society or a weak-minded.
The next ayah 4:06 is aligned with Ayah 4:03. Both talking about specifically Yatama. As we know the word Yateem normally translated as Orphans, but as per Quran it is not just for an orphan – a child who does not have father/parents alive. The basic characteristics of the word Yateem is to be left all alone in the world, whereby there is no one else to stand up for them or to support them, or be in a situation where one is not able to take care of oneself for a temporary period of time. Thus, Yateem are those who don’t have anyone to stand up for their rights or to take care of them and they are also unable to take care of themselves for a temporary period of time – may be because of illness or temporary disability or a jobless situation or until reaches the age of maturity in case of orphans etc. Therefore, keeping in mind the context of Ayahs 4:02-4:03, in the ayah 4:06, Allah says “And Ubtalu (ابْتَلُوا) the Yatama (الْيَتَامَىٰ) until Balaghu (بَلَغُوا) of Nikah (النِّكَاحَ)…” It means that surrounds the Yatama with such conditions and situations because of which the real characteristics and traits of the Yatama becomes obvious and surfaced by the age of maturity. Thus, the explicit instructions for those Yatama, for whom a contract (Nikah) has already been entered into, is to surround them with such conditions and situations and to test them until they reach the Balaghu of Nikah. As we know the word Balaghy means reaching a certain milestone, which for the purpose of this ayah, is reaching that level of maturity whereby a person can make own sound decisions, look after own affairs efficiently and able to enter into contracts (Nikah).
The next phrase is “…Then if you perceive in them sound judgment, then deliver to them their Amwaal (أَمْوَالَهُمْ)…” Since as per ayah 4:03, you have entered and documented this long-term contract – the Nikah as how to take care of their Amwaal with Qist, thus when you sense sound judgment and maturity from them, that they are now in a position to make sound decisions, to enter into long term contracts by themselves, then hand over their Amwaal to them. Since as per the Nikah – the contract you entered into was as a caretaker, a trustee, whereby the Amwaal of the Yatama was the Amanat- the trust. Your role was simply to take care of the Amwaal until the Yatama are able to take care of their own Amwaal by themselves. You are not the owners of the Amwaal, the Yatama are, since it is their Amwaal. Therefore the next phrase gives us another explicit instruction as “…And do not Takuluha (أَمْوَالَهُمْ) it extravagantly or hastily that they will grow up…” this instruction is aligned with our psychology as humans, with our desire and love for Amwaal and wealth, there is always a temptation to do this Zulm, injustice with the Amwaal of Yatama to consume it in haste or extravagantly before the time has come when the Yatama becomes self-capable of handling their own Amwaal. Hence this is an explicit instruction aligned with our human psychology, forbidding us to do this Zulm and injustice. The next phrase “…And whoever is Ghaniyan (غَنِيًّا) then he/she should refrain. And whoever is Faqueer (فَقِيرًا)/poor, then let him/her Yakul (فَلْيَأْكُلْ) from it with Maroof (بِالْمَعْرُوفِ)…” Is talking about the day-to-day maintenance/management and running affairs of the Amwaal of Yatama, could be entitlement to business, title, wealth money etc. there are always day to day running expenses involved. Therefore, Allah is saying that as caretakers, trustees of the Amwaal of the Yatama, if one is rich and self-sufficient free of any need, then that person should refrain from consuming anything from the Amwaal of Yatama. If however one is Faqeer, has expenses and needs, and is in need of money to take care of these needs, then that person can consume from the Anwaal of Yatama, but that has to be done with Maroof – that is whatever is acceptable by remaining within the parameters of Deen and the Nikaah – the contract, the document of trust. The next phrase is “…Then when you deliver to them their Amwaal (أَمْوَالَهُمْ), then take witnesses on them. And Allah is sufficient as Haseeban (حَسِيبًا).” Since the Nikah is a long-term contract, and upon the maturity (Balaghu) of that long term contract (Nikah), when the Amwaal of the Yatama is being handed over to them, it is important that a witness must be taken to ensure that the trust has been well taken care of in accordance with the rules of that contract. Acting as a caretaker and a trustee of the Amwaal of Yataama is an important responsibility and one has to honor the terms of the contract with utmost justice and in as fair a manner as possible. Because we have to always keep in mind that Allah is the best accountant, judge, who is the decision maker in terms of payback, recompense to us on the basis of our deeds based on our due rights as per Allah’s solid judicial principals.
The next ayah 4:07 “For the Rijaal (لِلرِّجَالِ) is a Nas’eeb (نَصِيبٌ) of what is left by the parents, and the Aqraboon (الْأَقْرَبُونَ) and the Nissa (لِلنِّسَاءِ) a Nas’eeb (نَصِيبٌ) of what is left by the parents, and the Aqraboon (َالْأَقْرَبُونَ); be it little of it or much – a Mafroozan (مَفْرُوضًا) Nas’eeban (نَصِيبًا).” The word Nas’eeb is normally mistranslated as ‘share or a portion’ which is a wrong translation. The word Nas’eeb basically means due right and entitlement. Here the meanings of the word Rijaal is used as stronger segments of the society and Nisaa as weaker or suppressed segments of the society, both include men and women. Thus, this ayah means “For the Stronger segments of the society is their Nas’eeb (entitlement/due right) of what is left by the parents, and the Aqraboon and for the weaker/suppressed segments of the society, their Nas’eeb (entitlement/due right) of what is left by the parents, and the Aqraboon; be it little of it or much – a Mafroozan (compulsory/obligatory) Nas’eeban (entitlement/due right)” It means even if someone is Nisaa, he/she belongs to the suppressed or weaker segment of the society, such as orphans, oppressed, Yateem, elderly etc., whatever they receive as their Nas’eeb- entitlement, due right, may be through a will or a wassiyat from their parents, or Aqraba- the near and dear ones, whether it is little or much, in terms of quantity or significance or value, is the due right, the haqq, the entitlement of the Nisaa (whether male or female) and no one can take that Haqq away since it is their mandatory (Farz) entitlement, on similar footings as the entitlements and due rights of the stronger segments of the society that are powerful and resourceful.
The next ayah 4:08 “And when present the Qismatan (الْقِسْمَةَ) owner of Aqraba (الْقُرْبَىٰ) and the Yatama (وَالْيَتَامَىٰ) and the Miskeen (الْمَسَاكِينُ), then provide Rizq (فَارْزُقُوهُمْ) for them from it…” Here the word Qismatan is normally mistranslated as ‘at the time of division’ which is a wrong translation. The basic characteristics of this word is from Qasam- as in oath, promise, a firm pledge or a vow. Thus, this ayah is not saying that if the Aqraba, Yatama and Miskeen are present during the division of the wasiyaat (as discussed in the earlier ayah- the Nas’eeban- the entitlement), but in fact it is saying that if any of the parents, the Aqraaba, the yatama or Miskeen, were under oath and promise, as pledged to be taken care of by the deceased, then provide Rizq to them, in terms of provide all ways and means of their personality and character development from the Amwaal that one has received as Nas’eeban. Not only just that, but also the specific instruction is to “…and speak to them Maroof (مَعْرُوفًا) statement.” Our behavior, communication and dealings with these parents, the Aqraba, the Yatama and the miskeen who were under the Qismatan (the oath and promise), has to be best of the best in terms of what is most pleasing and acceptable to them. This ayah is then followed by the next ayah, in terms of Allah asking us to put ourselves in their shoes. Thus, when Allah says in the next ayah 4:09 that “And let them Yakhsha (وَلْيَخْشَ) those who if they left Khalifehim (خَلْفِهِمْ) their weak offspring, they would have Khafu (خَافُوا) about them. So, observe Taqwa (َلْيَتَّقُوا) of Allah, and let them speak to them Sadeedan (سَدِيدًا) statement.” The word Yakhsha means to let them soften their hearts in homelessness and humility and the word Khafu means to be concerned and worried about them. Therefore, this ayah is saying that “And let them Yakhsha (soften their hearts in humbleness and humility) towards those who if they left Khalifehim (leave behind) their weak offspring, they would have Khafu (worried, concerned) about them. So, observe Taqwa of Allah, and let them speak to them Sadeedan statement” In the ayah 4:08 Allah has advised us taking care of and provide Rizq to those Aqraba, Yatama and Miskeen who were under the pledge and oath to be taken care of by the deceased, therefore in this ayah 4:09, Allah is advising us to put ourselves into their shoes as to how they should be feeling, by giving an example of a situation as to how we would feel, if God forbid, we would have to leave behind our weak children, we would have been extremely worried and concerned (Khafa) for them. Thus, through this example, Allah wants our hearts to be softened and humbled (Ghashi) towards these Aqraba, Yatama, Miskeen, through explicit instructions that “thus observe Taqwa and let them speak to them the Sadeedan Words” Means best of the best treatments, statements and behavior in accordance with their circumstances since the one who was looking after them is no longer there, therefore the one who has entitlement of the deceased, should provide for them and look after them with their best of the best behavior and statement in accordance with their circumstances.
After giving explicit instructions with respect to the Amwaal of the yatama through ayahs 4:02 to 4:09, Allah says in the ayah 4:10, “Indeed, those who Yakulun (يَأْكُلُونَ) Amwaal (أَمْوَالَ) of the Yatama (الْيَتَامَىٰ) Zulman (ظُلْمًا), they only Yakulun (يَأْكُلُونَ) in their belies fire; and they will be burned in a blazing fire.” Is a self-explanatory Ayat telling us that those who go against these explicit instructions as given in ayah 4:02 to 4:09 towards Amwaal of the Yatama are not only manifesting a behavior of extreme evil love for Amwaal but this is Zulm, injustice at its worst and they are not consuming the Amwaal of the Yatama but in fact consuming the fire in their bellies and they would be burned in the blazing fire on the day of accountability whereby their zulm would earn them the fire of hell.
C- IMPLEMENTATION IN TODAY’S LIFE:
These beginning ayahs of Surah An Nissa from ayahs 4 to 10, give us the following important divine instructions that we can apply in our day to day lives.
- We should not give Amwaal, as a caretaker or trustee or even as owners to those who are weak-minded, since Amwaal are to be used for establish community, as means of support, to establish, contribute to and strengthen the system of justice and care for others, especially the Yatama, the Nisaa, Miskeen, Aqraba; to provide Rizq for them and to cover their expenses and means of sustenance for them.
- We should be gracious and generous in our Sadaqaat to help the Nisaa- the weaker segments of the society. Our behavior, our communication and our dealings with each and every member of the society, especially those most in need such as Nisaa, Yatama, Miskeen and those who are weak minded, should be based on best of best, Maroof, with utmost level of kindness, respect, honor and dignity.
- If we have taken an oath and contract (Nikah) to take care of the Amwaal of a Yateem, we need to take make sure that we hand over the Amwaal to them only once we are sure of their maturity and soundness of judgment- the criterion is for them to have acquired the ability to be able to enter into long term contracts by themselves. At the time of the maturity of the contract, and the delivery of the Amwaal back to the rightful owners- the Yatama, we must take witnesses who should confirm that we have abided by all the terms of the contract. During the day-to-day running and maintenance of the trust, the Amwaal of the Yatama, if we are in no need of any funds or help from their Awaal, we should refrain. However, if we are poor or in need of help and support, then we can take help from their Amwaal but only what is acceptable as per the terms of the contract (Nikah). Whether rich or poor, under no circumstances, we can spend the Amwaal extravagantly, in haste or outsides the terms of the contract or the boundaries of deen. The trusteeship of their Amwaal has to be upheld and honored in as fair a manner as possible.
- Whatever one receives, as a gift, a wasiyat, a will etc. from parents or any Aqraba (the near and dear ones) it is one’s entitlement and due right, whether the person is male or female, belongs to stronger segment of the society or a weaker one, whether it is little or much, this is his/her mandatory and compulsory entitlement and should be handed over to the person as is. In case if there is a oath by the deceased to take care of any parents, or Yatama or Miskeen, then it is important that out of that entitlement, Rizq to be provided to these people, with such dealings, behavior and communication with them in as best a manner as possible.
Footnotes:
D- THE KEY-WORD VOCABULARY:
Please refer to the https://quranthinkers.com/quran-keyword-vocabulary-by-wqt/