of marriage is a recognized criminal offence.
21 The word “mother” applies to one’s step-mother as well as to one’s real mother. Hence the prohibition extends to both. This injunction also includes prohibition of the grandmother, both paternal and maternal.
22 The injunction with regard to daughters also applies to grand-daughters on both the paternal and maternal sides.
23 This applies to full sisters as well as to half-sisters.
24 In all these relationships, no distinction is made between the full and step- relationships.
25 There is consensus among Muslims that if a boy or girl is breast-fed by a woman, that woman attains the status of mother, and her husband the status of father. It is forbidden to marry relatives through milk-feeding in the same way as marriage is forbidden with relatives through one’s real mother and real father. Not only is the foster mother’s child, who has taken suck along with the foster child, forbidden for him but all the children of the foster mother are just like real brothers and sisters and their children are for him just like his real nephews.
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Al-Nisa’ 4: 23
the mothers of your wives, and the stepdaughters – who are your foster-children,26 born of your wives with whom you have consummated the mar- riage; but if you have not consummated the marriage with them, there will be no blame upon you (if you marry their daughters). It is also for- bidden for you to take the wives of the sons who have sprung from your loins27 and to take two sisters together in marriage,28 although what is past is past. Surely Allah is All-Forgiving, All- Compassionate.29 ▶
26 This prohibitive restriction in regard to such girls is not based on the consideration of their having been brought up in the house of a step-father. The jurists are almost unanimous that it is prohibited to marry one’s step-daughter irrespective of whether or not she has been raised in the step-father’s house.
27 Like the wife of one’s own son, the wives of grandsons – both paternal and maternal – are prohibited to grandfathers on both the mother’s and father’s side.
28 The Prophet (peace be on him) has taught that it is prohibited for a man to combine in marriage an aunt – whether maternal or paternal – with her niece. The guiding principle is that it is prohibited to have as wives two women who, if one of them were a male, would be prohibited to each other.
29 This is an assurance that God would not call them to task for such misdeeds of the Jahiliyah period as combining two sisters in matrimony. For this reason if a man has two sisters as his wives, he is required to divorce one of them when he embraces Islam.
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Al-Nisa’ 4: 24–5
(24) Also forbidden to you are all married women (muhsanat) except those women whom your right hands have come to possess (as a result of war).30 This is Allah’s decree and it is binding upon you.
But it is lawful for you to seek out all women except these, offering them your wealth and the protection of wedlock rather than using them for the unfettered satisfaction of lust. And give bridal-due of those whom you have enjoyed in wedlock as an obligation. But there is no blame on you if you mutually agree to alter the settlement after it has been made. Surely Allah is All- Knowing, All-Wise. (25) And those of you who cannot afford to marry free, believing women (muhsanat), let them marry such believing women whom your right hands possess. Allah knows all about your faith. All of you belong to one another. ▶
30 Women who come as captives of war, leaving their husbands behind in Dar al-Harb (Domain of War), are not prohibited, for their marriage is nullified by virtue of their entry into Dar al-Islam (Domain of Islam).
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Al-Nisa’ 4: 26
Marry them, then, with the leave of their guardians, and give them their bridal-due in a fair manner that they may live in the protection of wedlock rather than be either mere objects of unfettered lust or given to secret love affairs. Then if they become guilty of immoral conduct after they have entered into wedlock, they shall be liable to half the penalty to which free women (muhsanat) are liable.31 This relaxation is for those of you who fear falling into sin by remaining unmarried. But if you persevere, it is better for you. Allah is All-Forgiving, All-Compassionate.
(26) Allah wants to make all this clear to you, and to guide you to the ways which the righteous have followed in the past; ▶
31 In verses 24-5, the term muhsanat (protected women) is used in two different meanings. First, it is used in the sense of “married women”, that is, those who enjoy the protection of their husbands. Second, it is used in the sense of “women belonging to families”, i.e. those who enjoy the protection of their families even though they may not be married. In the verse under discussion, the word muhsanat is used in the latter sense, i.e. in the sense of women who enjoy the protection of their families as opposed to slave-girls. At the same time, the word is also used in the first meaning when slave-girls have acquired the protection accorded by the contract of marriage (fa idhda uhsinna). In that case they will be liable to the punishment laid down in this verse if they are guilty of unlawful sexual intercourse.
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Al-Nisa’ 4: 27–30
He will graciously turn towards you. Allah is All-Knowing, All- Wise. (27) Allah indeed wants to turn graciously towards you; but those who follow their lusts would want you to drift far away from the Right Way. (28) Allah wants to lighten your burdens, for man was created weak.
(29) Believers! Do not devour one another’s possessions wrongfully; rather, let there be trading by mutual consent;32 and do not kill yourselves.33 Surely Allah is ever Compas- sionate to you. (30) And whoever does this by way of transgression and injustice We shall surely cast him into the Fire; that indeed is quite easy for Allah. ▶
32 The expression “wrongfully” embraces all transactions which are opposed to righteousness and which are either legally or morally reprehensible. “Mutual consent” means that the exchange should be free of undue pressure, fraud and deception.
33 This can be considered either as complementary to the preceding statement or as an independent statement. If it is complementary, it means that to consume the property of others by wrongful means is tantamount to courting one’s destruction. Taken as an independent statement, it would mean either that one should not kill others or that one should not kill oneself.
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Al-Nisa’ 4: 31–3
