Before you decide about Islam, put the Qur’an to its Own Test

Islam is most poorly understood religion due to biased opinion or ignorance about the Qur'an itself. Many non Muslims make remarks about Islam, Qur'an and Prophet Muhammad without first knowing what they are commenting upon. It is therefore suggested that before accepting or rejecting Islam, a sincere seeker deserves to examine its central claim for himself: is the Qur’an truly the word of God? Remarkably, the Qur’an does not demand blind acceptance; it repeatedly invites reflection, questioning and careful examination. In An-Nisā’ 4:82, it places before the reader a striking test: “Do they not then reflect upon the Qur’an? Had it been from anyone other than Allah, they would surely have found in it many inconsistencies.” For anyone standing at the threshold of Islam, this is an invitation not merely to read the Qur’an, but to scrutinize it—its message, coherence, worldview and claims—and then reach a considered conclusion. Before you decide about Islam, put the Qur’an to its own test.

Let us present to you the 82nd verse of Surah 4. An Nisa (The Women) to understand what is being said about Al Qur'an. Interestingly, for many who claim Islam suppresses rights of women, the very name of Surah AN Nisa / Chapter 4 is exclusive for women. Even there are two more chapters exclusive to women, one on Maryam (Mary, mother of Prophet Eesa - Jesus) and another on reply to the cry of a woman to redress her grievance and Divinely abolishing an age old tradition of divorce of women.

The Verse

An-Nisāʾ 4:82 — The Qur’an Invites the Seeker to Examine It. Allah says:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا

“Do they not then reflect deeply upon the Qur’an? Had it been from anyone other than Allah, they would certainly have found in it many inconsistencies.”

For a non-Muslim seriously considering Islam, this is a particularly important verse because the Qur’an does not merely say, “Believe because you have been told to believe.” It asks the reader to examine, reflect, compare and think. The verse therefore makes reasoned reflection itself part of the road toward faith.

1. The context of 4:82

The surrounding passage, especially 4:80–83, deals with obedience to the Messenger ﷺ and the conduct of people in Madinah who outwardly professed obedience but behaved differently when they were away from him.

Verse 4:81 describes such people saying: “We obey,” but then secretly planning otherwise.

Immediately afterward comes 4:82: “Do they not reflect deeply upon the Qur’an?”

The connection is significant. Their problem was not simply shortage of information; it was unwillingness to seriously engage with revelation. The Qur’an therefore turns attention from their behaviour to the evidence before them: If they genuinely studied this revelation, would they not recognize that it possesses a consistency difficult to explain as ordinary human authorship?

The next verse, 4:83, again criticizes impulsive behaviour—spreading reports of security or fear without proper verification. Thus this whole passage contrasts careless reaction with disciplined reflection.

That makes 4:82 especially relevant in our age of quick judgments, quotations taken out of context and opinions formed from social media snippets.

2. What does تَدَبُّر — tadabbur mean?

The verse does not simply say read the Qur’an. It says:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ “Will they not tadabbur the Qur’an?”

Tadabbur means thoughtful reflection—looking beyond the surface and considering a matter carefully, including its implications and consequences. It is closely connected to the Arabic root associated with what lies behind or at the end of something.

So the invitation is essentially: Do not merely glance at the Qur’an. Follow its argument. Examine how its parts relate to one another. Think about where its teachings lead.

This itself is a powerful Daʿwah principle. Islam does not ask the sincere seeker to switch off his intellect. It asks him to use it.

3. What does “many contradictions” mean?

The key phrase is:

لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا “They would have found in it much disagreement/inconsistency.”

The argument is not merely that two isolated sentences cannot be made to look different from each other. The Qur’an contains verses revealed in different circumstances, laws addressing different situations, concise statements elaborated elsewhere, and passages whose interpretation requires context.

Rather, the verse asks the reader to consider the Qur’an as a whole.

• Does its conception of God change?
• Does its fundamental account of human responsibility change?
• Does one prophet preach one God while another teaches several gods?
• Does its moral framework collapse into mutually incompatible principles?
• Does its central message change according to Muhammad's ﷺ political fortunes?

The Qur’an claims that beneath its enormous range of subjects lies a remarkably unified worldview.

4. How classical scholars understood 4:82

• Al-Ṭabarī 
• Al-Ṭabarī understood the verse as an invitation to carefully examine Allah's revelation. Had the Qur’an originated from someone other than God, its statements, rulings and meanings would exhibit substantial disagreement and inconsistency.
• But because its parts confirm and support one another, its coherence becomes an argument for its divine origin.
• Ibn Kathīr
• Ibn Kathīr emphasizes that Allah commands people to reflect upon the Qur’an and warns them against turning away from understanding it.
• His point is that revelation does not contain the confusion and internal contradiction characteristic of fallible human discourse.
• Its verses confirm one another and explain one another because they come from the One whose knowledge is perfect.
• This connects beautifully with: “Allah has sent down the best statement: a consistent Book whose parts resemble and reinforce one another.” — 39:23
• Al-Qurṭubī
• Al-Qurṭubī similarly regarded the verse as evidence for the divine origin of the Qur’an. Human beings are subject to forgetfulness, changing circumstances, incomplete knowledge and inconsistency.
• A lengthy revelation addressing belief, worship, society, law, ethics, history and the Hereafter would ordinarily expose substantial contradiction if it arose solely from human fabrication.
• The Qur’an invites people to test that proposition.

5. Modern scholarly perspective

• Abul Aʿlā Maududi
• Maududi draws attention to an especially striking feature.
• The Qur’an was not produced as a book written peacefully from beginning to end in one sitting. Its revelation extended across approximately twenty-three years.
• During that period Muhammad ﷺ experienced radically different circumstances: persecution in Makkah, migration, community-building in Madinah, warfare, treaties, victories, setbacks, family matters, political questions, legal disputes and relations with other religious communities.
• Yet Maududi argues that the Qur’an maintains its fundamental conception of: God, prophethood, accountability, morality and humanity's purpose.
• For him, this long-term coherence is exactly the sort of phenomenon 4:82 invites the reader to consider.
• Yusuf Ali 
• Yusuf Ali highlights the unity running through the Qur’an despite the diversity of subjects and circumstances in which its passages were revealed.
• The verse invites thoughtful readers to investigate rather than dismiss revelation without examination.
• Javed Ahmad Ghamidi
• Ghamidi's approach particularly emphasizes the Qur’an as an intellectually coherent discourse. Its arguments must be read in context and in relationship to the structure of each surah and its surrounding passages.
• This is relevant to 4:82 because supposed contradictions can sometimes arise when individual statements are detached from the discourse in which they occur.

6. Why 4:82 can be especially powerful for someone considering Islam

There is something unusual about the form of the argument. Allah does not merely say: “There are no contradictions, therefore believe.”

The verse begins: أَفَلَا يَتَدَبَّرُونَ “Will they not think deeply?”

That means the Qur’an places an intellectual responsibility upon the reader. A sincere non-Muslim need not be told: “Accept Islam first and ask questions afterwards.”

A much more Qur’anic invitation would be:

“Read it seriously. Examine its claims. Follow its arguments. Compare its teachings across the Book. Then decide whether this resembles ordinary human authorship.”

That makes 4:82 a particularly dignified form of daʿwah.

7. The verse offers a testable proposition

Many religious appeals are based principally upon inherited authority:

• “My parents believed this.”
• “My society teaches this.”
• “My religious leader says this.”

But 4:82 gives the reader something closer to an intellectual challenge: Examine the Qur’an itself. That is important. A non-Muslim does not initially have to accept:

- Muslim culture,

- Muslim history,

- the behaviour of Muslims,

- a particular scholar,

- or even someone's personal testimony.

The Qur’an essentially says: Examine the revelation being claimed as revelation. That shifts Daʿwah away from personalities and toward the primary text.

8. A particularly strong point: revelation over 23 years

For a thoughtful seeker, this deserves consideration. Imagine a person speaking publicly over roughly twenty-three years under constantly changing circumstances. During that time he addresses:

- theology,

- creation,

- previous prophets,

- family relations,

- marriage and divorce,

- economics,

- war and peace,

- justice,

- charity,

- criminal responsibility,

- prayer,

- fasting,

- human psychology,

- death,

- resurrection,

- ethics,

- political relations,

- religious communities,

- personal suffering,

- success and defeat.

One would reasonably expect significant shifts, revisions or contradictions in fundamental principles if everything were merely improvised.

Yet the Qur’an asks the reader to examine whether its central architecture remains remarkably stable:

One God → revelation → moral responsibility → human choice → accountability → resurrection → judgment.

From Makkah to Madinah, these pillars remain. That does not by itself force someone to believe. But it gives a sincere seeker something substantial to investigate.

9. It should not be used carelessly in Daʿwah

There is also an important caution. We should not tell a non-Muslim: “You will never find two verses that look different.”

That would oversimplify the Qur’an. There are passages concerning:

- gradual legislation,

- general and specific commands,

- different historical situations,

- different stages of revelation,

- complementary descriptions,

- and passages requiring interpretation.

A critic may therefore present what appears to be a contradiction. The appropriate response is not: “You're not allowed to question it.” - It is exactly what 4:82 encourages: Examine it more carefully.

Instead Ask:

What is the context?

Who is being addressed?

Are the two verses describing the same situation?

Is one general and another specific?

Is one giving a rule and another an exception?

Are two different stages being discussed?

The Qur’an therefore invites intellectual scrutiny rather than fearing it.

10. An excellent daʿwah method built around 4:82

Rather than saying to a non-Muslim, “I will prove Islam to you,” one could say: 

“Set aside what Muslims do for a moment. Read the Qur’an itself. Ask what conception of God it presents, what it says about human life, why we exist, what happens after death, and whether its message remains coherent throughout. Then judge its claim for yourself.”

This is a much stronger method because the person becomes an investigator rather than a target of persuasion. It respects freedom of conscience while allowing the Qur’an to present its own case.

11. Connect 4:82 with other Qur’anic invitations

Several verses reinforce the same method.

• Qur’an 38:29 “This is a blessed Book which We have revealed to you, so that they may reflect upon its verses…”
• Again: reflection. Qur’an 47:24 “Do they not reflect upon the Qur’an, or are there locks upon their hearts?”
• Again: thoughtful engagement rather than superficial reading. Qur’an 2:23 The Qur’an challenges those doubting its revelation to produce something comparable.
• Qur’an 17:88 “If mankind and jinn gathered together to produce the like of this Qur’an, they could not produce its like…”

Together these verses establish an interesting Qur’anic approach: Do not accept the claim blindly. Examine the Book making the claim.

12. Why this can be a strong Daʿwah platform

I would build the Daʿwah case around four invitations contained implicitly in 4:82:

Invitation                         Question for the seeker

Read             Have I actually read the Qur’an rather than merely read about it?

Reflect             Have I followed its arguments carefully?

Examine             Does its worldview remain coherent across the whole Book?

Decide             What best explains what I have encountered?

This makes the verse especially suitable for your series aimed at people “mulling over” Islam, because it does not demand an emotional leap. It asks them to investigate.

The deepest daʿwah message of 4:82 A person considering Islam should perhaps be encouraged to put aside, temporarily, both Muslim enthusiasm and anti-Islamic criticism and sit directly with the Qur’an. Ask:

• Who is speaking here?
• What does this Book say God is like?
• What does it say I am here for?
• Does its description of humanity correspond with what I observe in myself and the world?
• Does its central message remain coherent from beginning to end?
• And finally: Could this reasonably be explained simply as the changing thoughts of one seventh-century man—or does another explanation deserve serious consideration?

That last question is where An-Nisāʾ 4:82 becomes a powerful doorway rather than merely a theological statement.

Concluding remarks

An-Nisāʾ 4:82 does not ask the seeker to believe before thinking; it asks him to think before dismissing.

The Qur’an places itself before humanity for examination: read it, reflect upon it, test the coherence of its message, and ask whether a revelation delivered across dramatically changing circumstances could retain such unity if its source were merely human. For the person standing at the threshold of Islam, the verse therefore offers a remarkable invitation—not “believe because we say so,” but “study the Qur’an carefully, and then decide what best explains it.”

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

For more posts on Da'wah / Invitation to non Muslims to Islam, please refer to our reference page: Da'wah - Invitation to Non Muslims to Islam. You may also refer to our Reference Pages  for knowing more about Islam and Qur'ān.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

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Please share this page to your friends and family members through Facebook, Twitter, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Stern Divine warning against committing a sin and then falsely accusing an innocent person of it

Committing sin is always viewed negatively not only in communities and societies but also Divinely. However, the gravity of the act of a sinner gets multiplied if the sinner throws blame on an innocent to evade justice and punishment of his act. Islam, like all Divine religions strictly prohibits committing sin and cautions against throwing the blame on others. 

Today we share Ayah 112 of Surah 4. An-Nisa of Al Qur'an which delivers a stern warning against committing a sin and then falsely accusing an innocent person of it — one of the Qur’an’s strongest verses on justice, responsibility, and false accusation.

وَمَنۡ يَّكۡسِبۡ خَطِيۡٓـئَةً اَوۡ اِثۡمًا ثُمَّ يَرۡمِ بِهٖ بَرِيۡٓـئًـا فَقَدِ احۡتَمَلَ بُهۡتَانًا وَّاِثۡمًا مُّبِيۡنًا 

“But whoever commits a fault or a sin, then throws it upon an innocent person, has indeed burdened himself with a false accusation and a manifest sin.” — Surah An-Nisā’ 4:112

Historical Context (Why This Verse Was Revealed)

This verse was revealed regarding a real incident in Madinah wherein a a Muslim man committed theft and to escape punishment, he planted the stolen item in the house of a Jewish man. Some Muslims defended the thief because he was “one of them.” And they even tried to convince the Prophet ﷺ that the Jewish man was guilty.

Before the revered Prophet ﷺ could give out a verdict, Allah revealed verses 4:105–112 to: (1) Declare the Muslim guilty, (2) Clear the innocent man, even if not from own fraternity, (3) Condemn false accusation and (4) Strictly warn against tribal or emotional bias

This shows Islam stands for justice even if it is against Muslims themselves.

Explanation of the Verse (Phrase by Phrase)

• “Whoever commits a fault or a sin…” - This includes: (1) Minor sins (mistakes, negligence) and (2) Major sins (theft, lying, betrayal). This shows Islam teaches personal responsibility.
• “…and then casts it upon an innocent person…” - This means: (1) Blaming someone who did not commit the crime, (2) Framing someone, (3) Lying to escape punishment, (3) Destroying someone’s reputation - This is considered worse than the original sin.
• “…has burdened himself with a false accusation…” - A false accusation is one of the gravest sins in Islam because: (1) It destroys lives, (2) Ruins reputations, (3) Causes injustice and (4) Breaks trust in society. In Arabic, this is buhtān بُهْتَان — a lie so serious that it shocks the listener.
• “…and a manifest (clear) sin.” - This means (1) The sin is obvious, (2) No excuse will stand and that (3) Allah Himself condemns it - It is a public moral crime, not a private mistake.

Ibn Kathir, the 14th century Arab Islamic exegete, historian and scholar. An expert on tafsir (Quranic exegesis), tarikh (history) and fiqh (Islamic jurisprudence), he is considered a leading authority on Sunni Islam, explains that this verse sets a general and severe rule of conduct. The core of his explanation emphasizes the gravity of a false accusation: 

• Doubled Sin: A person who commits a misdeed (khati'ah - minor fault, or ithm - major sin) and subsequently attributes it to an innocent individual commits a grave offense.
• Burden of Falsehood: This action doubles the offender's punishment, as they not only bear the weight of their original sin but also the additional, significant burden of lying and slandering an blameless person.
• Manifest Sin: The verse uses the term "manifest sin" (ithmam mubinan) to highlight that this is an obvious and great transgression in the sight of Allah. 

Key Moral Lessons from This Verse

• ✅ Islam is based on justice, not loyalty, even if the accused is: (1) Muslim, (2) member of one's own family or a friend, (3) Powerful or an elite position holder, Justice must be upheld.
• ✅ False accusations are worse than many sins: Islam treats: (1) Slander, (2) False blame and (3) Framing others, as major sins, even if done to protect oneself.
• ✅ You carry the sin you commit. Islam rejects:  (1) Blame-shifting, (2) Victim-blaming, Collective guilt, for Every soul answers for itself.
• ✅ Allah defends the innocent, even if:  (1) People lie, (2) Society supports the wrongdoer, The victim is weak or a minority - Allah exposes the truth.

Connection to Modern Life

In our lives, we come across many acts of blame game, both at individual and state level where innocents are made scapegoats for the crimes committed by strong and powerful individuals both within and outside the official corridors to save their skin and come out of the crises clean. But they forget that that they are Divinely watched all the time and will not be forgiven.

This verse applies directly to: (1) False accusations on social media, (2) Framing people in courts or politics, (3) Character assassination, (4) Workplace blame games, (5) False rape or harassment claims, (6) Defaming religious or ethnic groups - Islam condemns all of it.

In nutshell, this verse teaches one of Islam’s greatest principles:

⚖️ Justice is sacred — even against yourself.

🛑 Lying to escape blame is a double crime.

🤲 Allah always defends the innocent.

There is nothing in our lives that Islam has no answer to. It is only us that remain aloof to Quranic injunctions and Divine commandments due to which we are heedless and commit acts which are tangent to the Islamic teachings. Remember, every man is responsible for his own acts - even if one succeeds in throwing the blame on others as is usually done in the courts cleverly articulated by the lawyers, one would be caught in the end, not only in this world but in the hereafter on the Day of Judgement when no lawyer would come forward to plead our case. Time is now to steer our lives as Islam leads us to and always stand true to our acts and actions. 

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer for more Selected Verses from Surah 4. An-Nisa (The Women) already published

You may also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

For more Selected Subjects, please refer to our reference page: Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects and our reference page: Selected Verses from the Qur'an. .

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Believers! Stand out firmly for justice, as witnesses to Allah

Al-Qurʾān is that Divine Scripture from Allah that gives out a complete conduct of life to the mankind. It dwells at length on all facets of human life including Justice. In fact, Al-Qurʾān spells out detailed framework of jurisprudence which if implemented today in true letter and spirit would change the life of every human being, for it speaks of equality in justice for everyone without any inclinations.

We have already published a number of posts on Justice in Islam and the Justice on the Day of Judgement which can be accessed from the links given below:

• Selected verses from Al Qur'an on Justice / Rules of Islamic Laws
• Rules of Divine Court on Day of Judgement

Today, we share another ayat / verse to add to the already published posts by us on Justice in Islam. This verse is the 135th verse of Surah an-Nisā’ (4:135) which is one of the most powerful verses of the Qur’an on justice. Let’s carefully unpack it with context, other Qur’anic references, and the Prophet’s ﷺ Sunnah.

1. The Verse (4:135)

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا الْهَوَىٰ أَن تَعْدِلُوا ۚ وَإِن تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

Translation (Yusuf Ali):

“O you who believe! Stand out firmly for justice, as witnesses to Allah, even if it be against yourselves, your parents, or your relatives. Be they rich or poor, Allah is nearer to them both. So follow not desires, lest you swerve, and if you distort or refuse to give testimony, then indeed Allah is ever Acquainted with what you do.”

Here we see the wise Qur’ānic method of educating the Muslim community in standing for justice. The trust they have been assigned is to maintain justice, in its absolute sense, in every situation. It is the sort of fairness which prevents aggression and oppression anywhere on earth. It guarantees justice between people, giving everyone, Muslim or non-Muslim, their rights. In their entitlement to justice, all people, believers and unbelievers, are equal in God’s sight, as we have seen in the incident involving the Jewish man in Madinah. Similarly, relative and stranger, friend and foe, poor and rich are treated with absolute equality. 

2. Context (Why it was revealed)

Surah an-Nisā’ deals with social justice, inheritance laws, rights of orphans, fairness in family and society. This verse came to emphasize that justice must not bend for personal ties—whether against oneself, parents, relatives, the rich (out of respect), or the poor (out of pity). 

The verse came at a time when the tribal/kin favoritism, in the pre-Islamic Arabia, at its peak and justice was meted out only to the rich and affluent or on basis of the strength/status of the tribe of strong kinship lineage. People were afraid to stand as witness against the powerful and thus sword of justice always fell on the meek and poor.

This verse thus came to correct the faulty and highly favoured system of Justice and to make Justice available to everyone, whether poor or rich.

3. Key Principles in the Verse

The above quote verse of justice gives out basics of justice in Islam:

• Justice is a duty of faith: “O you who believe…” makes justice a condition of true īmān / faith.
• Witnesses for Allah: Testimony is not just a legal duty but a form of worship, since it’s done for Allah’s sake.
• Against yourself/parents/relatives: 
• No favoritism, even toward the closest relations.
• At this point, the Qur’ānic method of education tries to place a person firstly in opposition to himself and secondly against his feelings towards his parents and kin. This is a very difficult task, much more difficult than stating it verbally or understanding its significance theoretically. To put this into practice is totally different from having a mental picture of what it involves. It is only the person who tries to do it practically that can understand its difficulty. Nevertheless, the Qur’ānic method prepares the hearts of believers for this hard task, because it must be put into effect: the rule must be stated and human individuals must abide by it.
• Rich or poor: Economic status cannot influence fairness.
• Avoid desires: 
• Greed, fear, tribal loyalty, love, or hatred must not sway judgment.
• Desires are of different types, some of which have already been mentioned. Love of oneself, one’s immediate family and other relatives is one type of desire, as is sympathy with a poor person when giving testimony or arbitrating. Being courteous or hostile to a rich person is another type of desire. In a situation of being a witness or making judgement, taking sides with one’s clan, tribe, community, nation or motherland is one desire, as is taking sides against one’s enemies, even though they are enemies to our faith. Desires have many other forms and God prohibits that we be influenced by any one of them in such a way that we deviate from truth and justice.
• Allah is All-Aware: No one escapes accountability for injustice.

The verse concludes with a clear warning against twisting the truth in one’s testimony: “If you distort [the truth] or decline to do justice, then [know that] God is indeed aware of all that you do.” It is sufficient for a believer to remember that God sees what he does to realise the seriousness of this warning and to tremble at what it means. We must not forget that this is addressed to people who really do believe.

4. Cross-References in the Qur’an

• Justice as a universal command “Indeed, Allah commands justice, excellence, and giving to relatives, and forbids immorality, bad conduct, and oppression.” (16:90)
• Justice even with enemies “Do not let the hatred of a people cause you to swerve from justice. Be just; that is nearer to righteousness.” (5:8)
• Fulfill trusts and judge fairly “Indeed, Allah commands you to render trusts to whom they are due, and when you judge between people to judge with justice.” (4:58)
• Against bribery and distortion “Do not consume one another’s wealth unjustly nor use it to bribe authorities in order to consume a portion of others’ wealth sinfully while you know.” (2:188)

5. Justice in the Sunnah of the Prophet ﷺ

• Justice is one of the heaviest responsibilities: The Prophet ﷺ said, “The most beloved of people to Allah on the Day of Judgment will be the just leader, and the most hated of people to Allah on the Day of Judgment will be the oppressive leader.” (al-Nasā’ī 5379, Ṣaḥīḥ)
• Warning against favoritism: When a woman from a noble tribe committed theft and people wanted the Prophet ﷺ to pardon her, he declared: “By Allah, if Fatimah, the daughter of Muhammad, stole, I would cut off her hand.” (Ṣaḥīḥ al-Bukhārī 3475, Ṣaḥīḥ Muslim 1688)
• This is a direct reflection of 4:135—justice must apply even against one’s own family.
• Justice as a condition of leadership: “Any leader appointed over ten people will be brought on the Day of Resurrection in shackles until justice brings him freedom or injustice brings about his ruin.” (Aḥmad 23408, authentic)

6. Lessons for Today

The Divine commandment in the above quoted verses is as applicable today as was 1400 years ago when Islam was being founded. The situation is no better, r should we say worse than the previous times and the strings of justice are pulled by the affluent and powerful and in most cases they are absolved of their misdoings and axe of justice falls on the poor and the defenseless.

We must learn from the verse and ensure:

• Justice against nepotism & corruption: Leaders, judges, and officials must not favor family or the rich.
• Fair economic systems: Neither pity for the poor nor reverence for the rich should distort justice.
• Neutral Courtrooms & testimonies: Witnesses must uphold truth even if self-incriminating.
• Implementation of fairness in our Personal life: Even in family disputes, inheritance, business, and daily dealings, a Muslim must be fair, even if it harms personal interest.
• Modern application: In politics, workplace, and law, Muslims should be role models of impartial justice.

Summary:

Surah an-Nisā’ (4:135) is a universal declaration of justice in Islam. It demands impartiality even against self-interest, family, or social pressure. This principle is reinforced by other Qur’anic verses (4:58, 5:8, 16:90) and the Sunnah of the Prophet ﷺ, who warned against favoritism and upheld justice even with his closest family. For today, it challenges us to stand against corruption, nepotism, tribalism, and discrimination, and to practice justice as a form of true faith.

You may refer to more Selected Verses from Sürah 4. An Nisa (The Women) already published.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

For more Selected Subjects, please refer to our reference page: Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects and our reference page: Selected Verses from the Qur'an. .

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Resource References: | 1 | 2 | 3 | 4 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Islam protects rights of women over the allowable polygamy - know how

Many non Muslims taunt and ridicule Muslims for being "commanded" to marry more than one wife. This allegation is generally aimed at letting down Islam and making caricatures showing Muslim men with four wives and a hoard of children following them. And in this connection they quote the 3rd verse from Surah 4. An Nisa (The Women) which allows men to marry up to four wives. Interesetingly, most of opponent of the substance of this verse are generally unaware of the reference to the context and the condition attached if one elects for polygamy. And they also fail to differentiate between CAN and SHOULD.

Let's explore both the verse and the ambiguity or conditionality that it presents.

Surah An-Nisa (4:3) – The Verse in Focus

وَاِنۡ خِفۡتُمۡ اَلَّا تُقۡسِطُوۡا فِى الۡيَتٰمٰى فَانْكِحُوۡا مَا طَابَ لَـكُمۡ مِّنَ النِّسَآءِ مَثۡنٰى وَثُلٰثَ وَرُبٰعَ​ ​ۚ فَاِنۡ خِفۡتُمۡ اَلَّا تَعۡدِلُوۡا فَوَاحِدَةً اَوۡ مَا مَلَـكَتۡ اَيۡمَانُكُمۡ​ ؕ ذٰ لِكَ اَدۡنٰٓى اَلَّا تَعُوۡلُوۡا ؕ‏ 

(4:3) If you fear that you might not treat the orphans justly, then marry the women that seem good to you: two, or three, or four. If you fear that you will not be able to treat them justly, then marry (only) one, or marry from among those whom your right hands possess. This will make it more likely that you will avoid injustice.

Clarifying the Ambiguity: What Does the Verse Actually Say?

1. Historical Context: Orphans and War Widows:  Before criticising the verse and the allowance so given in the verse, we must understand the context under which this verse was revealed.

• This verse was revealed after the Battle of Uhud, where many men were killed, leaving behind widows and orphans.
• Some men were marrying multiple widows to protect and provide for them—but may have feared injustice in handling orphaned inheritances or spousal fairness.
• The views of A'isha, Ibn 'Abbas and Sa'id b. Jubayr:
• There is the view of 'A'ishah, the revered wife of Prophet Muhammad صلى الله عليه وسلم, who says that men tended to marry orphan girls who were under their guardianship out of consideration for either their property, beauty or because they thought they would be able to treat them according to their whims, as they had no one to protect them. After marriage such men sometimes committed excesses against these girls. It is in this context that the Muslims are told that if they fear they will not be able to do justice to the orphan girls, then they should marry other girls whom they like. 
• The second view is that of Ibn 'Abbas and his disciple 'Ikrimah who expressed the opinion that in the Jahiliyah period there was no limit on the number of wives a man could take. The result was that a man sometimes married as many as ten women and, when expenses increased because of a large family, he encroached on the rights either of his orphan nephews or other relatives. It was in this context that God fixed the limit of four wives and instructed the Muslims that they may marry up to four wives providing they possessed the capacity to treat them equitably.
• Sa'id b. Jubayr, Qatadah and some other commentators say that while the Arabs of the Jahiliyah period did not approve of subjecting orphans to wrong, they had no concept of justice and equity with regard to women. They married as many women as they wanted and then subjected them to injustice and oppression. It is in this context that people are told that if they fear perpetrating wrongs on orphans they ought to be equally worried about perpetrating them on women. In the first place they should never marry more than four, and of those four, they should marry only as many as they can treat fairly.
• Each of the three interpretations is plausible and all three may possibly be correct. Moreover, the verse could also mean that if a person does not find himself able to treat orphans in a fair manner, then he might as well marry the women who are looking after those orphans.
• Thus this verse addresses social justice and ethical marital responsibility, not personal desire.

2. Not a Command, But a Conditional Permission

• AS generally understood, rather misunderstood, the verse does not command men to marry multiple women, rather have been "allowed" to marry more than one wife with conditions attached.
• The verse thus mean: Men CAN marry more than one women as agaisnt men SHOULD marry more than one women.
• The default recommendation is monogamy, not polygamy.

3. Justice Is a Strict Condition

• The phrase: "But if you fear that you will not be just, then marry only one" is crucial.
• In fact this is the catch point. Justice takes presedence over personal desires and wants. Unless one can treat all wives equally with justice, one is restrained to marry just one woman. For many, ensuring justice between all four wives, or even two wives, is generally not possible. 
• It limits the permission to cases where a man is absolutely confident he can treat multiple wives equally in:
• Spending
• Time
• Housing
• Emotional balance (to a degree)
• Justice is not a light requirement. Allah Himself states in verse 4:129: "You will never be able to be perfectly just between wives, even if you strive to do so…" So, there is built-in caution and even skepticism from the Qur’an itself.
• This verse stipulates that marrying more wives than one is permissible on the condition that one treats his wives equitably. A person who avails himself of this permission granted by God to have a plurality of wives, and disregards the condition laid down by God to treat them equitably has not acted in good faith with God. In case there are complaints from wives that they are not being treated equitably, the Islamic state has the right to intervene and redress such grievances.
• And if a man marries more than one women and is unable to ensure equal justice to everyone, then he will be liable to Divine admonishment and wrath for disobeying commandment of Allah. 

4. The Ambiguity: How Is “Justice” Defined and Enforced? The verse leaves "justice" undefined in absolute terms, which opens interpretation:

• Can emotional justice be achieved?
• What constitutes inequality?
• How is justice measured between subjective experiences?

Justice is a value that has to be maintained at all costs and cannot be sacrificed even for such a noble cause.

Because of this, many scholars argue that the practical ability to fulfill the condition is so difficult that monogamy is effectively encouraged.

Contemporary Interpretations:

Many modern scholars and reformers argue this verse is actually a limitation on the unlimited polygamy of pre-Islamic Arabia—not an open invitation to marry four women.

Classical & Contemporary Scholarly Views

• Ibn Kathir notes the justice condition as a strict limit; polygamy must not cause harm.
• Imam Al-Shafi’i emphasized the practical impossibility of perfect justice.
• Modern jurists Some say the justice clause discourages polygamy except in rare, clear need.
• Muhammad Abduh (Modernist) argued the verse intended to phase out polygamy by making justice practically unachievable.

Key Takeaway: Is Polygamy an Islamic Ideal?

No. Polygamy is permitted but not encouraged. The Qur’anic conditions make it morally, financially, and emotionally demanding—to the point that many scholars view the permission as highly conditional and in many cases, practically discouraged. " Marry only one" is the only explicit command in the verse, triggered by the likelihood of injustice."

Final Reflection

The "ambiguity" in Surah An-Nisa:3 lies not in contradiction, but in conditionality—the permission to marry up to four women is clearly tied to a near-impossible standard of justice, making it a social solution, not a license for desire.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

For more posts on status of women in Islam, please refer to our exclusive page: Women in Islam. You may also refer to our reference page on Selected verses women exclusive Surah An Nisa (The Women)

You may also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

For more Selected Subjects, please refer to our reference page: Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects and our reference page: Selected Verses from the Qur'an. .

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 | 4 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

Rights of women in Islam

Islam came at a time when the world was utterly patriarchal where women had no rights, both as individuals and as part of a family, specially in matters related to inheritance. That is women's rights globally were limited and inconsistent, often dependent on social class, religion, and culture. The women had no rights at all in some of the major civilizations of the time and their rights ranged from very minimal to naught in many cases, wherein:

• Inheritance: Women typically did not inherit property.
• Marriage: They could be inherited as part of a man’s estate.
• Infanticide: Female infanticide was practiced in some tribes.
• Divorce and Custody: Women had no control over divorce or child custody.
• Property: Women could not own or control wealth independently.

Under such dark age of women's rights, the adevent of Islam brought sunshine to rights of women and by a rational analysis, the Qur'anic reforms—especially in Surah An-Nisa—were considered progressive and transformative, granting women rights that were rare or nonexistent in most other parts of the world at the time. In fact the rights of women mentioned in Qur'an paved way for the initiation of steps for the betterment of Muslim rights around the world.

The proponents of the allegations that Islam suppresses rights of women should know that asking women to wear Hijab is not suppression but adds dignity to women. They should instead focus on the status, repect, dignity and rights that Islam commands to be given to the women.

Today we share the 19th verse from Surah An Nisa (The Women) which mentions allowing women respect, status and rights never have been given before:

يٰۤـاَيُّهَا الَّذِيۡنَ اٰمَنُوۡا لَا يَحِلُّ لَـكُمۡ اَنۡ تَرِثُوا النِّسَآءَ كَرۡهًا​ ؕ وَلَا تَعۡضُلُوۡهُنَّ لِتَذۡهَبُوۡا بِبَعۡضِ مَاۤ اٰتَيۡتُمُوۡهُنَّ اِلَّاۤ اَنۡ يَّاۡتِيۡنَ بِفَاحِشَةٍ مُّبَيِّنَةٍ​ ۚ وَعَاشِرُوۡهُنَّ بِالۡمَعۡرُوۡفِ​ ۚ فَاِنۡ كَرِهۡتُمُوۡهُنَّ فَعَسٰۤى اَنۡ تَكۡرَهُوۡا شَيۡـئًـا وَّيَجۡعَلَ اللّٰهُ فِيۡهِ خَيۡرًا كَثِيۡرًا‏ 

(4:19) Believers! It is not lawful for you to become heirs to women against their will. It is not lawful that you should put constraint upon them that you may take away anything of what you have given them; (you may not put constraint upon them) unless they are guilty of brazenly immoral conduct. Live with your wives in a good manner. If you dislike them in any manner, it may be that you dislike something in which Allah has placed much good for you.

Let us review the meaning of this verse:

"Believers! It is not lawful for you to become heirs to women against their will." This means that the relatives of the husband should not treat the widow of the deceased as if she were a part of the inheritance and begin imposing their will on her. Upon the death of her husband a woman becomes independent. As soon as her legally-prescribed period of waiting ends, she is free to go to wherever she likes and to marry anyone she wishes.

• This prohibited the pre-Islamic Arabian practice where a man would "inherit" his deceased relative's widow (i.e., treat her like property).
• Islam abolished this abuse, affirming a woman's autonomy and consent in marriage.

"It is not lawful that you should put constraint upon them that you may take away anything of what you have given them; (you may not put constraint upon them) unless they are guilty of brazenly immoral conduct." This permission is intended not in order to provide them with an excuse to misappropriate her property but to exercise a restraint on her conduct and prevent her from lewdness.

• That is Men are forbidden from pressuring or mistreating their wives to force them to return the mahr (dowry) or other marital gifts.
• This applies especially in divorce, where financial abuse or coercion is prohibited.
• The only exception where some marital rights may be withheld is in case of clear, proven immorality (e.g., adultery).

"Live with your wives in a good manner. If you dislike them in any manner, it may be that you dislike something in which Allah has placed much good for you." This means that if the wife is either not beautiful or has some shortcoming because of which she does not seem attractive enough to her husband, the latter should not suddenly decide, in a fit of rage and disgust, to part with her. Rather he should act with patience and forbearance. It often happens that a woman lacks physical attraction but has other qualities which are of much greater value for the success of married life. Hence if such a woman finds the opportunity to express her qualities, the same husband who initially felt revulsion towards her becomes captivated by her attractive conduct and character. Sometimes in the early stages of married life a husband dislikes certain things in his wife, and this initial dislike may even grow to revulsion. Were a man to be patient and allow all the potentialities of the woman to be realized, it would become evident to him that her merits outweighed her weaknesses. Hence a man's haste in taking the decision to rupture the matrimonial bond is not praiseworthy. Repudiation of marriage should be a man's last resort, a resort towards which he should turn only in unavoidable circumstances. 

• “Live with them honorably (عَاشِرُوهُنَّ بِٱلْمَعْرُوفِ)”: Islam commands respectful, kind, and just treatment of wives. This includes emotional care, fair financial support, and dignity in interaction.
• “If you dislike them… Allah may place much good in it.” A reminder that dislike is not sufficient reason to mistreat or divorce a spouse. Sometimes patience leads to unexpected blessings.

The Prophet صلى الله عليه وسلم has said: 

• For God, divorce is the most reprehensible of all lawful things.' (Abu Da'ud, Talaq', 3; Ibn Majah, 'Talaq', 1 - Ed.) 
• In another tradition the Prophet (peace be on him) said: 'Marry and do not go about divorcing. For God does not like men and women who keep on changing partners merely for a change of taste.' (al-Tabrani, cited by 'Ajluni in Kashf al-Khifa. vol. 1, p. 304 - Ed.)

Let us now share some Hadiths attributed to Prophet Muhammad ﷺ which add explanation to the above quoted verse:

1. Marriage Requires Consent

• The Prophet ﷺ said: “A previously married woman should not be married until she is consulted, and a virgin should not be married until her permission is sought.”
• The companions asked: “How is her permission given?” He replied: “By her silence.” (Sahih al-Bukhari, Hadith 5136; Sahih Muslim)
• This supports the Qur’anic prohibition of forcing women into marriage or treating them as inherited property.

2. Kindness Toward Women

• The Prophet ﷺ said: “The best of you are those who are best to their wives, and I am the best among you to my wives.” (Sunan al-Tirmidhi, 3895 – Hasan Sahih)
• This echoes "live with them honorably" from 4:19.

3. Avoid Divorce Without Good Reason

• The Prophet ﷺ said: “Among lawful things, divorce is the most hated by Allah.” — (Sunan Abu Dawood, 2178 – Hasan)
• Supports the verse’s guidance on not rushing into divorce due to dislike alone.

4. Justice and Mahr (Dowry)

• The Prophet ﷺ said: “If a man gives a woman a heap of gold as dowry and then divorces her, he is not allowed to take anything back.” (Reported by al-Bukhari in practice and confirmed by Qur’an 4:20)
• Aligns with the verse’s warning against taking back what was given unfairly.

Lessons from Surah An-Nisa:19

• Marriage is based on consent, not coercion.
• Women have dignity, legal rights, and protection from abuse.
• Men are commanded to treat their wives with fairness and kindness.
• Patience in marriage can lead to unexpected blessings.
• Financial rights of women (like dowry) are inviolable.

Let us understand Islam in its totality, rather than collecting bits and pieces from here and there without looking in to the context and creating misunderstandings.The non Muslim women should be thankful to Islam for its laws and concessions about women that paved way for their independence and rights they had never known before.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

Photo | references: | 1 | 2 | 3 | 4 |

For more posts on status of women in Islam, please refer to our exclusive page: Women in Islam. You may also refer to our reference page on Selected verses women exclusive Surah An Nisa (The Women)

For more Q&A about Understanding Islam, please refer to our reference page: Understanding Islam - Frequently asked Q&A

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More