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This Surah comprises several discourses which were revealed on different occasions during the period ranging probably between the end of A.H. 3 and the end of A.H. 4 or the beginning of A.H. 5. Although it is difficult to determine the exact dates of their revelations, yet it is possible to assign to them a fairly correct period with the help of the Commandments and the events mentioned therein and the Traditions concerning them.

<h2>Period of Revelation</h2>This Surah comprises several discourses which were revealed on different occasions during the period ranging probably between the end of A.H. 3 and the end of A.H. 4 or the beginning of A.H. 5. Although it is difficult to determine the exact dates of their revelations, yet it is possible to assign to them a fairly correct period with the help of the Commandments and the events mentioned therein, and the Traditions concerning them. A few instances are given below by way of illustration:<ol><li>We know that the instructions about the division of inheritance of the martyrs and for the safeguard of the rights of the orphans were sent down after the Battle of Uhd in which 70 Muslims were killed. Then naturally the question of the division of the inheritance of the martyrs and the safeguard of the rights of their orphans arose in many families at Al-Madinah. From this, we conclude that <a href="/2/1-28" rel="noopener noreferrer" target="_blank">1-28</a> was revealed on that occasion.</li><li>We learn from the Traditions that the Commandment about salat during wartime was given on the occasion of Zat-ur-Riqa'a, an expedition which took place in A. H. 4. From this, we conclude that the discourse containing <a href="/4/102" rel="noopener noreferrer" target="_blank">102</a> was revealed on that occasion.</li><li>The last warning (<a href="/4/47" rel="noopener noreferrer" target="_blank">47</a>) to the Jews was given before the Banu Nadir were exiled from Al-Madinah in Rabi'-ulAwwal, A. H. 4. From this, it may safely be concluded that the discourse containing verse <a href="/4/47" rel="noopener noreferrer" target="_blank">47</a> must have been revealed sometime before that date.</li><li>The permission about tayammum (the performance of ablutions with pure dust, in case no water be available) was given during the Bani-al-Mustaliq expedition, which took place in A. H. 5.. Therefore the probable period of the revelation of the discourse containing <a href="/4/43" rel="noopener noreferrer" target="_blank">43</a> was A. H. 5.</li></ol><h2>Topics and Their Background</h2>Let us now consider the social and historical considerations of the period in order to understand the Surah. All the discourses in this Surah deal with three main problems which confronted the Holy Prophet at the time. First of all, he was engaged in bringing about an all-around development of the Islamic Community that had been formed at the time of his migration to Al-Madinah. For this purpose, he was introducing new moral, cultural, social, economic, and political ways in place of the old ones of the pre-Islamic period. The second thing that occupied his attention and efforts was the bitter struggle that was going on with the mushrik Arabs, the Jewish clans, and the hypocrites who were opposing tooth and nail his mission of reform. Above all, he had to propagate Islam in the face of the bitter opposition of these powers of evil with a view to capturing more and more minds and hearts.Accordingly, detailed instructions have been given for the consolidation and strengthening of the Islamic Community in continuation of those given in Al-Baqarah. Principles for the smooth running of family life have been laid down and ways of settling family disputes have been taught. Rules have been prescribed for marriage and the rights of wife and husband have been apportioned fairly and equitably. The status of women in the society has been determined and the declaration of the rights of orphans has been made laws and regulations have been laid down for the division of inheritance, and instructions have been given to reform economic affairs. The foundation of the penal code has been laid down drinking has been prohibited, and instructions have been given for cleanliness and purity. The Muslims have been taught the kind of relations good men should have with their Allah and fellow men. Instructions have been given for the maintenance of discipline in the Muslim Community.The moral and religious condition of the people of the Book has been reviewed to teach lessons to the Muslims and to forewarn them to refrain from following in their footsteps. The conduct of the hypocrites has been criticized and the distinctive features of hypocrisy and true faith have been clearly marked off to enable the Muslims to distinguish between the two.In order to cope with the aftermath of the Battle of Uhd, Inspiring discourses were sent down to urge the Muslims to face the enemy bravely, for the defeat in the Battle had so emboldened the mushrik Arab clans and the neighboring Jews and the hypocrites at home that they were threatening the Muslims on all sides. At this critical juncture, Allah filled the Muslims with courage and gave them such instructions as were needed during that period of war clouds. In order to counteract the fearful rumors that were being spread by the hypocrites and the Muslims of weak faith, they were asked to make a thorough inquiry into them and to inform the responsible people about them. Then they were experiencing some difficulties in offering their salat during the expeditions to some places where no water was available for performing their ablutions, etc. In such cases, they were allowed to cleanse themselves with pure earth and to shorten the salat or to offer the "Salat of Fear", when they were faced with danger. Instructions were also given for the solution of the puzzling problem of those Muslims who were scattered among the unbelieving Arab clans and were often involved in the war. They were asked to migrate to Al-Madinah, the abode of Islam.This Surah also deals with the case of Bani Nadir who were showing a hostile and menacing attitude, in spite of the peace treaties they had made with the Muslims. They were openly siding with the enemies of Islam and hatching plots against the Holy Prophet and the Muslim Community even at Al-Madinah itself. They were taken to task for their inimical behavior and given a final warning to change their attitude and were at last exiled from Al-Madinah on account of their misconduct.The problem of the hypocrites, who had become very troublesome at that time, was involving the Believers in difficulties-- Therefore they were divided into different categories to enable the Muslims to deal with them appropriately.Clear instructions were also given regarding the attitude they should adopt towards the non-belligerent clans. The most important thing needed at that time was to prepare the Muslims for the bitter struggle with the opponents of Islam. For this purpose greatest importance was attached to their character building, for it was obvious that the small Muslim Community could only come out successful, nay, survive, if the Muslims possessed high moral character. They were, therefore, enjoined to adopt the highest moral qualities and were severely criticized whenever any moral weakness was detected in them.Though this Surah mainly deals with the moral and social reforms, yet due attention has been paid to the propagation of Islam. On the one hand, the superiority of the Islamic morality and culture has been established over that of the Jews, Christians, and mushriks; on the other hand, their wrong religious conceptions, their wrong morality, and their evil acts have been criticized to prepare the ground for inviting them to the way of the Truth.<h2>Subject: Consolidation of the Islamic Community</h2>The main object of this Surah is to teach the Muslims the ways that unite a people and make them firm and strong. Introductions for the stability of the family, which is the nucleus of the community have been given. Then they have been urged to prepare themselves for defense. Side by side with these, they have been taught the importance of the propagation of Islam. Above all, the importance of the highest moral character in the scheme of consolidation of the Community has been impressed.<h3>Topics and their Interconnection</h3>Just, fair and equitable laws and regulations for the smooth running of family life have been laid down for the husband and wife. Detailed instructions have been given for the division of inheritance and due regard has been paid to the rights of orphans. <a href="/4/1-35" rel="noopener noreferrer" target="_blank">1-35</a>In order to inculcate the right spirit for the observance of rules and regulations, the Muslims have been enjoined to show generosity to all around them and to be free from meanness, selfishness, stinginess of mind, because this is essential for the consolidation of the Communities and helpful for the propagation of Islam. <a href="/4/36-42" rel="noopener noreferrer" target="_blank">36-42</a>The ways of the purification of mind and body for the offering of Salat have been taught because it plays the most important part in every scheme of moral and social reform. <a href="4/43" rel="noopener noreferrer" target="_blank">43</a>After moral preparation, instructions for defense have been given. First of all, the Muslims have been warned to be on their guard against the cunning machinations and vile practices of the local Jews who were hostile to the New Movement. This caution was necessary for removing some possible misunderstanding that might have arisen on account of the pre-Islamic alliance between the people of Al-Madinah and the Jews. <a href="/4/44-57" rel="noopener noreferrer" target="_blank">44-57</a>Then they have been enjoined to place their trusts and offices of trust in the custody of honest and qualified persons, and to do what is just and right, and to obey Allah and His Messenger and those among themselves entrusted with the conduct of their affairs and to turn to Allah and His Messenger for the settlement of their disputes. As such an attitude and behavior alone can ensure consolidation, they have been strongly warned that any deviation from this path will lead to their disintegration. <a href="/4/58-72" rel="noopener noreferrer" target="_blank">58-72</a>After this pre-requisite, they have been exhorted to make preparation for defense and to fight bravely for the cause of Islam, without showing any kind of cowardice or weakness. They have also been warned to be on their guard against hypocrites. A line of demarcation has been drawn to distinguish the intentional shirkers from the helpless devotees. <a href="/4/73-100" rel="noopener noreferrer" target="_blank">73-100</a>Here again, instructions have been given for the offering of Salat during military campaigns and actual fighting. This is to impress the importance of Salat even at the time of fear and danger. <a href="/4/101-103" rel="noopener noreferrer" target="_blank">101-103</a>Before proceeding on to the next topic, the Muslims have been exhorted to persevere in their fight without showing any kind of weakness. <a href="4/104" rel="noopener noreferrer" target="_blank">104</a>In order to make the Islamic Community firm and strong for defense, the Muslims have been enjoined to observe the highest standard of justice. The Muslims are required to deal out strict justice even in case of the enemy, with whom they might be involved in the war. They should also settle disputes between husband and wife with justice. In order to ensure this, they should keep their beliefs and deeds absolutely free from every kind of impurity and should become the standard-bearers of justice. <a href="/4/105-135" rel="noopener noreferrer" target="_blank">105-135</a>Resuming the theme of defense, the Muslims have been warned to be on their guard against their enemies. They have been admonished to take necessary precautions against the machinations of the hypocrites and the unbelievers and the people of the Book. As belief in Allah and Revelation and Life-after-death is the only safeguard against every kind of enemy, they should sincerely believe in and follow His Messenger, Muhammad (Allah's peace be upon him). <a href="/4/136-175" rel="noopener noreferrer" target="_blank">136-175</a>Though this verse also deals with the family laws contained in verses <a href="/4/1-35" rel="noopener noreferrer" target="_blank">1-35</a>, it has been added as a supplement at the end of this Surah because it was revealed long after An-Nisa was being recited as a complete Surah. <a href="/4/176" rel="noopener noreferrer" target="_blank">176</a>

وان خفتم الا تقسطوا في اليتامى فانكحوا ما طاب لكم من النساء مثنى وثلاث ورباع فان خفتم الا تعدلوا فواحدة او ما ملكت ايمانكم ذلك ادنى الا تعولوا

وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا۟ فِى ٱلْيَتَـٰمَىٰ فَٱنكِحُوا۟ مَا طَابَ لَكُم مِّنَ ٱلنِّسَآءِ مَثْنَىٰ وَثُلَـٰثَ وَرُبَـٰعَ ۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا۟ فَوَٰحِدَةً أَوْ مَا مَلَكَتْ أَيْمَـٰنُكُمْ ۚ ذَٰلِكَ أَدْنَىٰٓ أَلَّا تَعُولُوا۟

FJÄRDE SURAN
AN-NISA (KVINNOR)
Medina-perioden
DENNA sura har fått titeln An-Nisa därför att flera avsnitt i den behandlar
kvinnans rättigheter och frågor som berör familjelivet i allmänhet
såsom arv, äktenskapshinder på grund av släktskap, förhållandet
mellan man och hustru osv. Den inledande versen understryker den enhet
som i allt väsentligt kännetecknar människosläktet och mäns och
kvinnors, på denna enhet grundade förpliktelser mot varandra. En betydande
del av suran upptas av konkreta förhållningsregler sammanhängande
med krigets och fredens problem eller som berör förhållandet
mellan troende och icke-troende, bland dem särskilt de s.k. hycklarna
— dvs. människor som av olika skäl ger sig ut för att vara troende, medan
de i själva verket helt saknar tro eller vacklar mellan tro och otro
(ö.a.). – Verserna 150–152 avvisar tanken att det är möjligt att tro på
Gud utan att samtidigt tro på Hans profeter, och detta leder över till frågan
om judarna, som varken erkänner Muhammad eller Jesus som profeter,
och de kristna, som förnekar Muhammad och ger Jesus gudomlig
status, fastän han ”inte har hållit sig för god att vara Guds tjänare” (vers
172). Och, liksom för att understryka att människans funktion som
samhällsvarelse inte kan skiljas från hennes tro, tar surans sista vers på
nytt upp temat om arvsfrågorna.
Det står utom tvivel att suran i sin helhet hör till Medina-perioden.
I uppenbarelsernas tidsföljd kommer den direkt efter Al Imran (sura 3)
eller är, enligt några experters uppfattning, skild i tiden från denna sura
av Al-Ahzab (sura 33) och Al-Mumtahanah (sura 60). I ljuset av alla relevanta
faktorer förefaller det mest sannolikt att den uppenbarades under
fjärde året efter hidjrah, även om några verser kan vara från en tidigare
period och en – vers 58 – från ett senare skede.

Koranens Budskap

Koranensbudskap.se

Koranen

Koranens budskap

Mohammed Knut Bernström

Vers 4:3 ur sura 4 An-Nisa (Kvinnor) på svenska — arabisk text, translitterering och Mohammed Knut Bernströms tolkning i Koranens budskap.

Koranen 4:3

An-Nisa

Vers 4:3

Ordagr.: ”dem som är goda för er”, vilket Zamakhshari och Razi tolkar som
syftande på kvinnor som inte tillhör de i verserna 22–23 i denna sura angivna
förbjudna kategorierna. Enligt en tolkning som förespråkades av Aishah, Profetens
änka, syftar detta på det (hypotetiska) fallet att en förmyndare skulle vilja
gifta sig med sin myndling, dock utan att vara beredd – eller ha råd – att ge henne
den föreskrivna brudgåvan; i bestämmelsen skulle då ligga en uppmaning till
dessa män att stå emot frestelsen att begå en sådan orättvisa och att i stället söka
sig en annan hustru (jfr Bukhari, Kitab at-Tafsir, samt Muslim och Nasai); — se
också vers 127 nedan (ö.a.). – Alla Aishahs samtida delade emellertid inte hennes
uppfattning om versens tolkning. Enligt Said ibn Djubayr, Qatadah och
andra i den generation som avlöste Profetens följeslagare, är innebörden av raderna
ovan denna: ”Liksom ni med rätta fruktar att företa er något som inte är till
den faderlöses bästa, måste ni lika noga beakta de kvinnors intressen och rättigheter
som ni vill ta till hustrur.” I sin kommentar till detta stycke citerar Tabari
flera varianter av denna tolkning och ger den sitt otvetydiga godkännande.

Ordagr.: ”dem som er högra hand besitter” (ma malakat aymanukum) – dvs.
kvinnor som efter att ha tagits till fånga i ett krig för Guds sak getts status som
slavar (se sura 2, noterna 167 och 168, samt sura 8, not 71, ang. detta begrepp).
Orden ”två eller tre eller fyra; men [begränsa er till] en enda om ni inte …” etc.
är uppenbart en parentetisk inskjutning, som gäller både de fria kvinnor som
nämns i meningens första del, och kvinnliga slavar; båda slagen utgör nämligen
objekt till verbet ”tag” i frasen ”tag då till hustrur …”. Meningens innebörd är
alltså den som framgår av översättningen ovan; antalet hustrur, vare sig fria kvinnor
eller tidigare slavar, får således högst vara fyra. Så uppfattade Muhammad
Abduh denna vers (Manar IV, 350). — Av vers 24 och not 26 nedan framgår
dock att rätt förelåg att vid sidan av det tillåtna antalet hustrur sammanleva utan
äktenskap med en slavinna. (Se också vers 25 nedan liksom 24:32, som behandlar
giftermål med kvinnliga slavar.) (Ö.a.)
Vad beträffar rätten att ha flera hustrur (maximalt fyra) är det därför uppställda
villkoret, ”men [begränsa er till] en enda om ni inte tror er om att kunna behandla
dem alla lika”, av sådan art att månggifte i själva verket bara blir möjligt
under exceptionella omständigheter (se också första delen av 24:32 och anslutande
not 42). Man skulle icke desto mindre kunna ställa frågan varför samma
möjlighet inte getts kvinnor. Svaret är enkelt: Bortser man från den andliga faktor
som kärleken och dess betydelse för förhållandet mellan man och kvinna utgör,
är det avlandet av nytt liv som i biologiskt avseende hos båda könen ytterst är
grunden för den sexuella driften; och medan kvinnan vid ett visst tillfälle bara
kan befruktas av en man och måste bära sitt foster under nio månader innan hon
på nytt kan bli havande, kan mannen avla ett barn vid varje samlag. Det skulle
sålunda ha varit rent slöseri om kvinnan av naturen utrustats med polygama tendenser;
hos mannen är däremot denna läggning biologiskt berättigad. Det är givetvis
så att denna biologiska faktor bara är en av de aspekter som kärleken i ett
äktenskap inrymmer; den är dock av väsentlig betydelse och av vikt vid inrättandet
av äktenskapet som institution. Med klokt hänsynstagande till den mänskliga
naturen skapar den islamiska lagen bara betingelserna för att äktenskapet skall
kunna fylla sin socio-biologiska funktion (som också inbegriper vården om avkomman)
när den tillåter mannen att ha mer än en hustru men inte tillåter kvinnan
att samtidigt ha mer än en äkta man; de själsliga aspekterna av det äktenskapliga
samlivet, som faller utanför lagstiftningens område, lämnas åt parterna
själva. Hur som helst – eftersom äktenskapet i Islam baseras på ett rent civilrättsligt
avtal – står utvägen att begära skilsmässa alltid öppen för båda parter. (Ang.
äktenskapets upplösning på hustruns begäran, se sura 2, not 218.)