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Verse 1
بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ
In the name of Allah, the most Merciful, the most Compassionate
The chapter aims—as may be seen from its opening verse—describing matrimonial laws, like the number of wives allowed, the women with whom marriage is forbidden and things like that; together with the laws of inheritance. It also touches on some other matters, example—some rules of prayer, jihād, evidence, commerce, etc., and some comments on the People of the Book.
The subject matters indicate that it is a Medinite chapter revealed after hijrah. Apparently it was revealed piecemeal, not all at one time, although we find in most of the verses some sort of connection with one another.
This verse [] (as well as a few following ones which touch the subject of orphans and women) are a sort of prologue to prepare the minds for the rules of inheritance and marriage. The permissible number of wives that comes in the third verse—although an important subject—has been mentioned here just as a side-line, taking advantage of the talk preceding it, as we shall describe in its Commentary.
يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً ۚ وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ ۚ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا ١
(4:1) O people! fear your Lord, Who created you from a single being and created its mate of the same (kind) and spread from these two, many men and women; and fear Allah, by Whom you demand one of another (your rights), and (be mindful of) relationship; surely Allah is vigilant over you.
The verse calls them [the people] to the fear of their Lord, to the piety, concerning their selves, as they all are human beings, identical in their humanity; there is no difference among them in this reality; man and woman, big and small, old and young, weak and strong, all are the same in their humanity. Therefore, man should not oppress a woman, nor should a big and strong person trample on his smaller or weaker fellow, neither in their society to which God has guided them for completion of their happiness, nor in the laws or rules adopted by them which God has inspired them to. They have been given the laws in order that they may live an easy life, their existence may be protected and they may continue in this world, as individuals and as members of society.
This explains why the verse is addressed to ‘‘the people’’, and not only to the believers. It also shows why they have been admonished to fear their ‘‘Lord’’, instead of saying ‘‘fear God’’ or using some other divine name, because the condition attributed to them, ‘‘Who created you from a single being … many men and women’’, encompasses the whole mankind and is not confined to the believers; and these are the attributes more relevant to Lordship (that is, concerned with the affairs of managing and perfecting) and not with the attributes of worship or divinity.
Who created you from a single being and created its mate of the same (kind): al-Nafs (translated here as ‘‘being’’) according to the dictionary and language denotes the thing itself. They say: ‘‘He came to me (nafsuhu) himself’’; or ‘‘He came to me (ʿaynuhu) the self same’’; although the basis for the use of these two words, al-Nafs and al-ʿayn in this meaning (self; same; quiddity of a thing) is etymologically different. al-Nafs of a man is that because of which man is man; and it is the combination of soul and body in this life and only the soul in the life of al-Barzakh, as we have explained in the Commentary of the verse: And do not speak of those who are slain in Allah’s way as dead; nay, (they are) alive, but you do not perceive [].
The context obviously shows that the words, ‘‘a single being’’, refer to Adam and ‘‘its mate’’ [refers] to Adam’s wife. These two were the progenitors of this species to which we all belong; and all the human beings return to the same root, to those two parents, as God says in other verses too: He has created you from a single being, then made its mate of the same (kind) []; O children of Adam! let not the Satan cause you to fall into affliction as he expelled your parents from the Garden []; and the Satan is quoted as saying: If Thou shouldst respite me to the Day of Resurrection, I will most certainly cause his progeny to perish except a few [].
An exegete has opined: The words, ‘‘a single being’’ and ‘‘its mate’’, in this verse refer to human couple of male and female in general, on which human progeny depends. The verse in effect means: ‘God has created everyone of you from a human father and mother, there is no difference among you in this respect.’ Thus it goes parallel to the words of God: O you people! surely We have created you of a male and a female, and made you nations and tribes that you may recognize each other; surely the most honorable of you with Allah is the one among you who guards himself most (against evil) []. Apparently, it shows that there is no distinction among individuals inasmuch as each has been born of a couple of the same species—from a male and a female.
But this interpretation is patently false. The said exegete has missed the clear difference between this verse of the Chapter of the ‘‘The Women’’ and that of the Chapter 49 (The Chambers). The latter intends to show that all human beings are one inasmuch as all are human beings, and there is no difference among them in this respect because everyone is born of a human father and a human mother; therefore no one should think himself as superior to the others, as there is no distinction or superiority except through piety. On the other hand, the verse under discussion intends to show their unity in their reality, that all human beings, in spite of their great number and their division between males and females, are the branches of the same root; and although they are now numerous, all of them have sprung from the same source, as the apparent meaning of the phrase, ‘‘and spread from these two, many men and women’’, shows. This idea is lost if we take the words, ‘‘a single being’’, and ‘‘its mate’’, to mean human males and females in general who are the means of producing children. Moreover, this interpretation is not in keeping with the Chapter’s main aim, as explained above.
… and created its mate of the same (kind): al-Rāghib has said:
‘‘Each member of a pair of opposite sexes in living creatures is called al-zawj (pair, couple, mate); so is a pair in animate and inanimate things, example—a pair of socks or shoes; also it is used for anything taken together with another, whether they are similar or opposite to each other … [Use of] al-zawjah (wife) [to denote female or the above mentioned pairs] is bad language.’’
The clause, ‘‘and created its mate of the same’’, apparently is meant to show that its mate was of the same species—similar in humanity to the [original] ‘‘single soul’’; and that all these human beings are the offspring of the original couple—the two similar human beings. The preposition min (from, of) therefore signifies origin. The verse has the same import as the others given below:
And Allah has made wives for you from among yourselves, and has given you sons and grandchildren from your wives … [];
And one of His signs is that He created mates for you from yourselves that you may find rest in them, and He put between you love and compassion [];
The Originator of the heavens and the earth; He made mates for you from among yourselves, and mates of the cattle too, multiplying you thereby [];
Of similar connotation is the verse:
And of every thing We have created pairs that you may be mindful [].
In spite of this clear meaning, some exegetes have written that the verse tends to show that the mate was derived from that single being and created from one of its parts. This explanation aims at making the verse conform with some traditions which say that God had created Adam’s wife from one of his ribs. But the fact remains that the verse does not support this view.
… and spread from these two, many men and women: al-Bathth (to spread, to propagate through dissemination or scattering, etc.); God says: So that they shall be as scattered dust []. On this connotation is based the idiom, to spread the sorrow; and that is why sometimes they use the word al-bathth to denote grief and sorrow itself, because it is something which man by nature spreads [to his friends and relatives]; God says: He said: ‘‘I only complain of (baththi) my grief and sorrow to Allah’’ [].
The verse apparently shows that the present human race originates from Adam and his wife without anyone else having any share in it; God says: and spread from these two, many men and women; He has not said: ‘and spread from these two and some others’. Proceeding from this interpretation we arrive at the following two conclusions:
First: The words, ‘‘many men and women’’, refer to all human beings from their progeny, be they their immediate children or children’s children. Thus the words mean: and spread you, O people! from these two.
Second: Marriage of the first generation after Adam and his wife (that is, of their immediate children), was done between brothers and sisters (that is, Adam’s sons married his daughters), because they were the only human males and females at that time. There was no harm in this; because it is a legislative matter and it depends on the discretion of God; He may allow it one day and disallow it another day. God says:
Judgment is only Allah’s []; And Allah pronounces an order—there is no repeller of His decree []; … and He does not make any one His associate in His judgment []; And He is Allah, there is no god but He! All praise is due to Him and this (life) and the hereafter, and His is the judgment, and to Him you shall be brought back [].
… and fear Allah by Whom you demand one of another (your rights), and (be mindful of) relationship: al-Tasaāʾul (to ask one another); here it refers to people’s asking one another in the name of God. One says to his companions: I ask you by God to do so and so; it is adjuration by God. To ask one another by God is an allegorical expression alluding to the reverence and love they have for God, because man swears by only that which he respects and loves.
As for the word, ‘‘and relationship’’, the conjunctive apparently joins it to the name ‘‘God.’’ Thus it would mean fear God and (be mindful of) relationship. Another explanation joins it to the pronoun ‘‘whom’’ which is in position of accusative; it gets support from Ḥamzah’s recital (wa al-arḥāmi) whereby the last letter ‘‘m’’ is recited with the vowel point ‘‘i’’ [instead of the ‘‘a’’ which is the more common recital] to make it conform with the joint pronoun ‘‘whom’’—although the grammarians do not give much credence to such construction. However, in this case the meaning would be as follows: and fear God by whom and by the relationship you ask one of another your rights; you say to one another, I ask you by God, and I ask you by the relationship. This was the explanation given by some people, but the context and the Qur’anic style in general do not agree with it: If ‘‘relationship’’ is treated as an independent al-ṣilah (syntactic relative clause) of the relative pronoun al-ladhī (he who, that which), then the reconstructed sentence will be as follows: and fear God, He who, by relationship you ask one of another; this construction omits the pronoun ‘‘by whom’’, which is not correct. And if the whole phrase beginning with ‘‘God’’ is taken together as one al-ṣilah, [fear God by whom and by the relationship] then it would make relationship equal to God in majesty and grandeur, and it is totally against the Qur’anic etiquette.
Of course, there is no harm if one is told to fear God and be mindful of relationship in the same breath, because the preceding sentence has clearly shown the relationships as a creation of God. Also, al-taqwā (guarding against, piety, fear) has also been attributed in divine speech to others than God. For example:
And fear an affliction which may not smite those of you in particular who are unjust []; And fear the day in which you shall be returned to Allah []; And guard yourselves against the fire which has been prepared for the unbelievers [].
In any case, this section of the speech coming after the first part (O people! fear … and women) is a sort of particularization after generalization, a restriction after liberalization. The first part in effect says: Fear God because He is your Lord and because He has created and made you, O people! from one root that is preserved in your being, from one substance that is preserved and propagated through your propagation; and it is the species known as humanity. On the other hand, the second part implies as follows: Fear God because you believe in His majesty and Power (and it is an aspect of His Lordship, and one of its concomitants); and remain mindful of the unity of relationship which He has created in you (and relationship is a branch of unity and an aspect of the essence that permeates all the human beings).
It shows why the order to fear God has been repeated in the second sentence. The second sentence itself is a repetition of the first with an additional import: It throws full light on the importance of relationship.
al-Riḥm means uterus, womb, the internal reproductive organ of a woman, whose function is to develop the sperm into a child. Then they began using it for relationship, because of the association between a receptacle and its content, as the relatives issue forth from the same womb. al-Riḥm therefore is relative, plural al-arḥām (relatives). The Qur’an has given full importance to relationship as it has done to the community and nation. Relationship is a small society, while nation is a big one. The Qur’an has concerned itself with the affairs of society, and has counted it as a reality having its own special characteristics and effects. Likewise, it has concerned itself with the affairs of individual man, and has counted him as a reality having its own characteristics and effects which spring from his existence. God says:
And He it is Who has made two seas to flow freely, the one sweet that subdues thirst by its sweetness, and the other salt that burns by its saltness; and between the two He has made a barrier and inviolable obstruction. And He it is Who has created man from the water, then He has made for him blood-relationship and marriage-relationship, and your Lord is powerful []; … and made you nations and tribes that you may recognize each other … []; … and the possessors of relationship have the better claim in the ordinance of Allah to inheritance … []; But if you held command, you were sure to make mischief in the land and cut off the ties of kinship []; And let those fear who, should they leave behind them weakly offspring, would fear on their account … [].
There are many other verses of the same import.
… surely Allah is vigilant over you: al-Raqīb (means, guard; preserve); al-murāqabah (to watch; to keep an eye on); may be it is derived from al-raqabah (neck) because they used to watch the necks of their slaves. Or it may be based on the fact that a watcher or guard usually stretches his neck for looking towards the object he is watching or guarding. However, this word does not imply mere watching or guarding; it means watching over activities of the watched person—all his acts of commission and omission—in order to reform the defects and make up the deficiencies, or just to keep the record; in other words, it implies guarding a thing with special concern towards it in knowledge and observation. That is why it is used for vigilance, observation, supervision, guarding, awaiting and controlling. God is called al-Raqīb because He preserves the actions of the people in order to give them their recompense. He says:
… and your Lord is the Preserver of all things [];
… Allah watches over them, and you have no charge over them [].
Therefore your Lord let fall upon them the whip of chastisement. Most surely your Lord is on watch [].
Look at the command of being mindful of humanity’s unity (which pervades each and every human being) and of preserving its characteristics; and note that this order is followed by the reminder that God watches everything. Then you will appreciate the great threat it poses, and the ominous warning it gives to the transgressors. Also, if you ponder on this reality, you will realize that all the verses dealing with the topics of transgressing the limit, oppressing the people, doing mischief in the land, exceeding the bounds and things like that (and which generally have prescribed such harsh and painful chastisement for the offenders) have very strong connection with the divine purpose, that is, protecting the humanity’s unity from disorder, decline and fall.
Discourse
The discussions “How old the Human Species Is: The First Man”; “The Present Human Race Begins with Adam and His Wife”; “Mankind is an Independent Species not Evolved from any Other Species”; “How Man’s Second Generation Procreated” appear here in the printed volume. Read them in the Al-Mizan App.
Examining Narrations
- al-Ṣādiq said in a hadith, inter alia; ‘‘Perhaps you think that God had not created any man other than you? Certainly, by God, God had created a million Adams; you are at the end of those human beings.’’ (al-Tawḥīd)
Author’s comments: Ibn Maytham has quoted in his Sharḥ Nahju al-balāghah, a tradition to the same effect from al-Bāqir, and al-Ṣadūq has narrated it in al-Khiṣāl too.
- al-Ṣādiq has said: ‘‘Surely God has created twelve thousand worlds, each of those worlds is greater than the seven heavens and the seven earths. None of (those) worlds thinks that God has got any other world.’’ (al-Khiṣāl)
- Abū Jaʿfar has said: ‘‘Surely God had created in the earth—since He created it—seven worlds; they were not from the children of Adam; He created them from the surface of the earth, then He placed them in it one after another with its world. Then God, the Mighty, the Great, created Adam, the father of mankind, and created his progeny from him’’(ibid.)
- al-Sahybānī narrates from ʿAmr b. Abi al-Miqdām, from his father that he said: ‘‘I asked Abū Jaʿfar: ‘From what did God create Ḥawwāʾ?’ He said: ‘What do these people say?’ I said: ‘They say that God created her from one of the ribs of Adam.’ He said: ‘They have said a lie. Was God incapable of creating her from (something) other than his ribs?’ I said: ‘May I be made your ransom, from what did He create her?’ He said: ‘My father informed me through (the chain of) his fathers that the Messenger of God said: ‘‘Verily, God, Blessed and High is He, took a handful of dust and mixed it with His right hand—and both His hands are right—and created Adam from it; and there remained (some) residue from the dust, so He created Ḥawwāʾ from it.’’ ’ ’’ (Nahj al-bayān)
Author’s comments: A similar tradition has been narrated by al-Ṣaduq from ʿAmr. There are some other traditions to the effect that she was created from the shortest left rib of Adam. The same thing is said in Chapter 2, of the Genesis. Although this story is not impossible in itself, but as we have explained earlier, it is not proved by the Qur’anic verses.
- A tradition given in al-Iḥtijāj quotes a talk of al-Sajjād with a Qurayshite, in which the Imam is said to describe how Hābīl was married to Lawzā, sister of Qābīl, and Qābīl to Iqlīmā, sister of Hābīl. Then the tradition continues: ‘‘The Qurayshite asked him: ‘Did they beget from them?’ He said: ‘Yes.’ The Qurayshite said: ‘But this is what the Majūs do today?’ He said: ‘Surely the Majūs are doing it after God has prohibited (it).’ Then he explained: ‘Do not deny it. These were but divine laws which were enforced. Was it not that God created Adam’s wife from him, and then made her lawful to him? Thus it was a shariah from their commandments; then God sent down the prohibition after that …’ ’’ (al-Iḥtijāj)
Author’s comments: What has been narrated in this tradition agrees with the apparent meaning of the Qur’an and with contemplation. There are other traditions which oppose this theme. They say that they had married with houri and jinn that had been sent to them. But you have seen what the truth is.
- al-Bāqir said about the words of God: and fear God by Whom you demand one of another (your rights), and (be mindful of) relationship: ‘‘And be mindful of relationship lest you severe it.’’ (Majmaʿ al-bayān)
Author’s comments: This explanation is based on [the usual] recital, that is, with vowel point ‘‘a’’ on the last letter ‘‘m’’ of al-arḥāma.
- Another tradition: ‘‘It refers to people’s relationship; verily God, the Mighty, the Great, has ordered to join it and has shown its greatness. Don’t you see that He has placed it with Himself?’’ (al-Kāfī; al-Tafsīr, al-Ayyāshī)
Author’s comments: The Imām’s words (Don’t you see …?) explain how God has shown its greatness; ‘‘He has placed it with Himself’’: These words refer to the joint mentioning in the verse; and fear God … and relationship.
- ʿAbd b. Ḥamīd has narrated from ʿIkrimah that Ibn ʿAbbās said about the verse, … by Whom you demand one of another (your rights) and (be mindful of) relationship: ‘‘The Messenger of God said: God, the High, says: ‘‘Join your relationship, because it is more preserving to you in this life and good for you in your hereafter.’’ ’ ’’ (al-Durr al-manthūr)
Author’s comments: The words, ‘‘it is more preserving to you’’, point to what has been said in nearly mutawātir traditions that joining the relationship, that is, behaving lovingly towards relatives, increases the life; while its opposite shortens it. Its reason may possibly be understood from the forthcoming Commentary of the verse, And let those fear who, should they leave behind them weakly offspring, would fear on their account … []
Possibly the statement, that joining the relationship is more preserving, means that it is its natural effect to preserve life longer. This good behavior strengthens the family ties and revitalizes the unity found in the clan; in this way man gets courage and strength to face the adverse conditions of life—the misfortunes, afflictions and enemies—which might otherwise poison the spring of life.
- al-Aṣbagh b. Nubātah said: ‘‘I heard the Leader of the faithful (ʿAlī) saying: ‘Surely one of you becomes angry and (then) is not conciliated until he enters the fire. Therefore, whoever of you becomes angry with his relative, should get closer to him, because womb (relationship), when touched by womb (relationship), calms down; and it is suspended from the Throne; it rings (the Throne) as iron is rung [by striking at it], and cries out: ‘‘O God! join him who joins me and cut him off who cuts me off’’: And it is the words of God in His Book: and fear Allah by Whom you demand one of another (your rights) and (be mindful of) relationship, surely Allah is vigilant over you. And who over becomes angry while he is standing, should at once cling to the earth [that is, should sit down], as it removes the filth of the Satan.’ ’’ (al-Tafsīr, al-ʿAyyāshī)
Author’s comments: The ‘‘womb’’, as you have seen, refers to that unity which is found between individuals inasmuch as they share the same life substance originating from the same father and mother (or from one of them). The relationship is a real and factual aspect running through all the relatives; it has real effects—on character and appearance, on psyche and body. These effects are undeniable, although at times some contrary factors may weaken its force, they may even nullify those effects to almost extinction point—but they can never be erased altogether.
In any case, relationship is one of the most potent causes of natural harmony among family members; it has overpowering ability to effect [their psyche and behavior]. That is why a good done to a relative brings far better and firmer results than the one done to a stranger. Likewise, ill behavior of a relative hurts the feelings more grievously than it does in case of strangers.
The reason behind the order, ‘‘whoever of you becomes angry with his relative, should get closer to him …’’, may be understood from the above explanation. When one would go closer to a relative—in obedience to this order and to strengthen its effect—one would naturally be awakened to its cause [that is, relationship which binds them together], and its effect would be revived—the anger would change into kindness and love.
Also clear is the import of the last sentence: ‘‘And whoever becomes angry while he is standing, should at once sit down.’’ Anger is a product of the spirit’s rashness and fickleness. It comes to surface and flares up because of passion—as then the Satan makes it oblivious (of reality) and turns its attention to imaginary and trivial matters. If an angry man sits down, he turns his attention to a new position, focusing his mind to a new activity. It would divert him from the anger and rage, because human soul by nature is more inclined to mercy than to anger. That is why some traditions direct a man to change his position if he feels angry.
- al-Ṣādiq narrated from his father that, talking about anger, he said: ‘‘Surely man becomes angry so much so that he is never conciliated, and because of it he enters the fire. Therefore, any man who feels anger while he is standing should sit down, as it would surely remove the Satan’s filth from him; and if he is sitting, he should stand up; and any man who becomes angry on a relative, should go to him, get near him and touch him—because when relationship touches relationship it quiets down.’’ (al-Majālis)
Author’s comments: Its effect is a phenomenon perceived and experienced. The words of the Imām, ‘‘and it is suspended from the Throne; it rings (the Throne) as iron is rung [by striking at it]’’ mean: it causes it to sound as a bell is rung by striking at it. al-Ṣiḥāḥ says: al-Inqāḍ (sounding like banging or striking).’’ We have hinted when speaking about the Chair (and more details will be given in the talk on the Throne) that the Throne is the level of the general [divine] knowledge which is related to the events; it is that stage of existence where various expediencies, different influences and creative causes converge. It alone moves the chains of various causes and influencing factors; it is the motive force that pervades the whole system and keeps it running, as the affairs of a kingdom—with its various aspects, forms and conditions—are attached to the king’s throne, and a single word spoken by him moves the chains of authority and effects the whole bureaucracy throughout the kingdom; its effects appear everywhere in appropriate forms and shapes.
The womb or relationship, as you have seen, is in fact a spirit pervading the personalities of all those who share a common lineage. As such, this too is attached to the Throne. When it is subjected to injustice and oppression, it seeks protection and help from the Throne to which it is attached. It is this reality which the Imām alludes to when he says: ‘‘It rings the Throne as iron is rung.’’ It is a very fine and original simile; it describes the effect of its cry for help on the Throne as the ringing of a bell; when a bell is rung, the vibration permeates its whole being and the sound comes out reverberating as it it were trembling.
The reported prayer, ‘‘O God! join him who joins me and cut him off who cuts me off’’, is the interpretation of its mute expression—which it would have said had it had a tongue.
It has been emphasized in numerous traditions that joining the relationship prolongs the life, and severing it decreases it. We have already described in the second volume, when writing on the relation between actions and natural phenomena under the heading, ‘‘An essay on the rules governing actions’’, that the Administrator of this universe is driving it to an excellent goal and a good destination; He will not ignore or neglect its well being. If one or more parts of it go wrong, he rectifies the situation, either by repairing the parts or removing and discarding them. The man who cuts his relationship off, actually wages a war against God in His creation. If he refuses to mend his ways, God cuts his life short and destroys him.
The fact that man today does not perceive this or other similar realities, does not diminish its importance. Today, humanity’s body is so much affected by moral depravity and spiritual diseases that it has lost its sense, feeling and perception; the sickness has numbed and paralysed the whole system, and man is no more able or free to feel the pain or realize the chastisement.
Bismillāh al-Raḥmāni al-Raḥīm is a part—in fact, the first verse—of every chapter except the ninth. It is the well-known and unanimous verdict of the Ahl al-bayt who according to the Prophet were inseparable Companions of the Qur’an. According to al-Zamakhsharī, the reciters and jurists of Mecca and Kūfah, as well as al-Shāfiʿī and his followers are of the same view, as was Ibn ʿAbbās, who said that whoever leaves Bismillāh … , leaves 114 verses of the Book of God. (Vide al-Kashshāf, Beirut, vol. 1, pp. 24–26)
But the author has followed the system of numbering used by the majority of the Muslims (including the Ḥanafites, the Mālikites and the reciters of Baṣrah and Syria) whereby they do not count it as a verse. Probably, he has done so to avoid confusion in references. (Trans.) ↩︎
Vide al-Mīzān [Eng. trans.], vol. 3. (Trans.) ↩︎