SURAH AN-NISA (AYAH 1 to 10)

Sura (4) AN-NISA (The Women) Aya 1 to 176 verses in 24 Sections

Revealed at Medina

SECTION 1

Responsibility of the Guardians of Orphan

Prespect for the ties of relationship---Care of Orphans’ property---Conditional Polygamy permitted---Warning against embezzlement of Orphans’ property

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 {4:1}

[Q4:1] Yaaa aiyuhan naasut taqoo Rabbakumul lazee khalaqakum min nafsinw waahidatinw wa khalaqa minhaa zawjahaa wa bas sa minhumaa rijaalan kaseeranw wa nisaaa'aa; wattaqul laahallazee tasaaa 'aloona bihee wal arhaam; innal laaha kaana 'alaikum Raqeeba.

[Q4:1] O people! Be careful of (your duty to) 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 be careful of (your duty to) ALLAH (SWT), by Whom you demand one of another (your rights), and (to) the ties of relationship; surely ALLAH (SWT) ever watches over you.
[Q4:1]Wahai sekalian manusia! Bertakwalah kepada Tuhan kamu yang telah menjadikan kamu (bermula) dari diri yang satu (Adam) dan yang menjadikan daripada (Adam) itu pasangannya (isterinya Hawa) dan juga yang membiakkan dari keduanya zuriat keturunan lelaki dan perempuan yang ramai dan bertakwalah kepada ALLAH (SwT) yang kamu selalu meminta dengan menyebut-yebut namaNya, serta peliharalah hubungan (silaturrahim) kaum kerabat; kerana sesungguhnya ALLAH (SwT) sentiasa memerhati (mengawas) kamu.

By ya ayyuhun nas (O mankind), the entire mankind, irrespective of *sex, *rank, *age, *colour, *race and *nationality, has been addressed. They are the children of a common ancestor, Adam, created by ALLAH (SWT) as the first basic self (nafs). Nafs means "the self" as well as "the whole of a thing with its essence".

v  The first woman, Hawwa or Eve (see Genesis 2: 18, 21 to 26) was created from that single soul.

ALL MANKIND DESCENDED FROM ONE ORIGINAL STOCK. The basic unity of mankind has been positively asserted in this verse. THEREFORE, all the peoples of the world are one family, a united brotherhood. They should safeguard themselves with full awareness of divine laws before their Rabb (Lord) whose love for His creatures manifests in the laws He has made for their own good. THEY MUST BE EVER VIGILANT IN THEIR DUTIES TOWARDS HIM AND OBEY HIS LAWS. THEN ALONE THEY WILL BE ABLE TO LIVE IN PEACE AND HARMONY IN THIS WORLD AS A SINGLE COMMUNITY OF MUSLIMS (those who submit themselves to the will of their Lord).

»    Arham (plural of rihm) implies kinship. KINSHIP IN ISLAM IS REGARDED AS ONE OF THE MOST IMPORTANT SOCIAL INSTITUTIONS. One of the reasons for making the love of the Ahlul Bayt (a self-generative good which encompasses all human activities) obligatory, as a recompense of prophethood, is to make man reflect the characteristics of his cherished ideals in practical life (Shura 42:23).

Much has been said and practised by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt TO LAY EMPHASIS ON THE LOVE OF NEAR RELATIVES, BROTHERHOOD OF MANKIND AND PEACE AND HARMONY IN HUMAN SOCIETY.

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(4:1) O men! Fear your Lord Who created you from a single being and out of it created its mate; and out of the two spread many men and women. *1 Fear Allah in Whose name you plead for rights, and heed the ties of kinship. Surely, Allah is ever watchful over you.

*1. What are the mutual rights of human beings, what are the principles on which a sound and stable family life can be established, are questions that are discussed a little further on in this surah. As an appropriate introduction to the subject, the surah opens by exhorting the believers to fear God and to avoid courting His displeasure, and by urging them to recognize that all human beings have sprung from the same root and that all of them are, therefore, of one another's flesh and blood. The expression 'Who created you from a single being (nafs)' indicates that the creation of the human species began with the creation of one individual. At another place, the Qur'an specifies that the one person from whom the human race spread in the world was Adam. (For Adam being the progenitor of mankind see Towards Understanding the Qur'an, Surah 2, verses 31 f. and Surah al-A'raf: 11, etc. - Ed.)
The details how out of that 'being' its mate was created are not known to us. The explanation which is generally given by the commentators of the Qur'an and which is also found in the Bible is that Eve was, created out of a rib of Adam. (The Talmud is even more detailed in that it states that Eve was created out of Adam's thirteenth rib on the left side.) The Qur'an, however, is silent on the matter and the tradition which is adduced in support of this statement does not mean what it is often thought to be. It is thus better that we leave the matter in the same state of ambiguity in which it was left by God, rather than waste our time trying to determine, in detail, the actual process of the creation of man's mate.*
'The author alludes to, but does not quote, the text of the following tradition:
Muslim, 'Rida'ah', 61 and 62; Tirmidhi, 'Talaq'' 12; Ahmad b. Hanbal, Musnad, vol. 2, pp. 428, 449, 497, 530 and vol. 6, p. 279 - Ed.

وَآتُوا الْيَتَامَىٰ أَمْوَالَهُمْ ۖ وَلَا تَتَبَدَّلُوا الْخَبِيثَ بِالطَّيِّبِ ۖ وَلَا تَأْكُلُوا أَمْوَالَهُمْ إِلَىٰ أَمْوَالِكُمْ ۚ إِنَّهُ كَانَ حُوبًا كَبِيرًا {4:2}

[Q4:2] Wa aatul yataamaaa amwaalahum wa laa tatabad dalul khabeesa bittaiyibi wa laa taakulooo amwaalahum ilaaa amwaalikum; innahoo kaana hooban kabeeraa.
[Q4:2] And give to the orphans their property, and do not substitute worthless (things) for (their) good (ones), and do not devour their property (as an addition) to your own property; this is surely a great crime.

[Q4:2] Dan berikanlah kepada anak-anak yatim (yang telah baligh) itu harta mereka dan janganlah kamu tukar-gantikan yang baik dengan yang buruk dan janganlah kamu makan harta mereka (dengan menghimpunkannya) dengan harta kamu; kerana sesungguhnya (yang demikian) itu adalah dosa yang besar. 

THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) HAD SHOWN CONSPICUOUS SOLITUDE FOR **THE POOR AND **THE YOUNG ORPHANS WHO WERE DEPRIVED OF THEIR NATURAL GUARDIANS. Also refer to al-Baqarah 2:220.

ß  In verses 90:11 to 16 of al-Balad to take care of the orphans and the poor has been described as a steep ascent (an uphill task).

Again and again the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) asked his followers to serve *the needy and *the orphans selflessly.

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(4:2) Give orphans their property, *2 and do not exchange the bad for the good, *3 and do not eat up their property by mixing it with your own. This surely is a mighty sin.

*2. God directs the guardians of the orphans to spend out of the latter's property while they are still minors, and to restore it to them when they attain majority. 
*3. The order not to exchange the bad for the good has several meanings. On the one hand, it means that one should not replace honest by dishonest living. At the same time, it also means that one should not exchange one's own property which is of little value for the more valuable property of the orphans.

وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَىٰ فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ ۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ۚ ذَٰلِكَ أَدْنَىٰ أَلَّا تَعُولُوا {4:3}

[Q4:3] Wa in khiftum allaa tuqsitoo fil yataamaa fankihoo maa taaba lakum minan nisaaa'i masnaa wa sulaasa wa rubaa'a fa'in khiftum allaa ta'diloo fawaahidatan aw maa malakat aimaanukum; zaalika adnaaa allaa ta'oolou.

[Q4:3] And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess; this is more proper, that you may not deviate from the right course.
[Q4:3] Dan jika kamu takut tidak berlaku adil terhadap perempuan-perempuan yatim (apabila kamu berkahwin dengan mereka), maka berkahwinlah dengan sesiapa yang kamu berkenan dari perempuan-perempuan (lain): Dua, tiga atau empat. Kemudian jika kamu bimbang tidak akan berlaku adil (di antara isteri-isteri kamu) maka (berkahwinlah dengan) seorang sahaja atau (pakailah) hamba-hamba perempuan yang kamu miliki. Yang demikian itu adalah lebih dekat (untuk mencegah) supaya kamu tidak melakukan kezaliman.

IF A MAN FEARS THAT HE CANNOT; be fair to an orphan girl in regard to her dower and other conjugal rights, helpless as she is and in his charge, then he may, instead of taking the orphan-girls in marriage, marry women who are pleasing to him-two, three, or four, but not more; BUT IF he thinks he cannot treat so many with equity, he must marry only one. THUS MONOGAMY IS THE IDEAL; AND POLYGAMY IS ONLY ALLOWED AS A SAFEGUARD AGAINST GREATER SOCIAL EVILS.

The so-called civilised ideologies have maligned the "permission to marry four women", in complete disregard to all natural facts, overlooking the miserable conditions prevalent, in the world, before Islam. ISLAM, IN FACT, has provided a rational positive direction to **the sexual anarchy and **topsy-turvy man-woman relationship the human society had been living through till the advent of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in Arabia, AND continues to so live in societies where formal permission to marry more than one women does not exist.

WHATEVER ALLAH (SWT) ENJOINS ON MANKIND IS IN THEIR OWN INTEREST. It is the nature of man to raise questions, BUT THOSE WHO SINCERELY MAKE EFFORTS, AFTER TRIAL AND ERROR, COME’S TO THE CONCLUSION THAT THE DIVINE INJUNCTIONS ALONE CAN SOLVE THEIR PROBLEMS.

The opinion of some of the anthropologists and sociologists of repute are given below:

ì  "In general a gregarious life, a life in association, favours polygamy. The most civilised nations must have begun with polygamy, and, in reality, it has been thus everywhere and always. In the various civilised societies, living or dead, marriage has commenced by being polygamous. It is a law which has few exceptions."(Evolution of marriage-M. Letourneau)

ì  "Monogamy far from being defended on the scope of its "naturalness" no anthropologist of note has even maintained that monogamic marriage was natural to male human being. The evidence is all the other way, and we learn on the best authorities that "as an institution polygamy exists in all parts of the world, and that it has flourished among the Hebrews, the Slavs, the Teutons, the Irish and the Indians, none of the Hindu law-givers ever restricting the number of wives a man is allowed to marry." Polygamy was the rule in Biblical days, among the ancient Jews, and was permitted and even enjoined in certain cases by the Mosaic law. It is nowhere forbidden, except to "bishops" in the New Testament." (Encyclopaedia Britannica)

ì  "The practice of polygamy among the Vedic Indians is abundantly proved by direct references in the Rig Veda and other texts. The heroes and Brahmans of the epic are frequently represented as having several wives." (Hastings' Encyclopaedia of Religions and Ethics).

ì  "Woman is, by nature, a monogamist; man has in him the element of a polygamist." (Conduct and its disorders biologically considered-Dr. Mercier)

ì  "Lifelong monogamy is perverse, and would prove harmful to our race. Were this institution ever really enforced-and fortunately this is almost never the case in reality-the race must decay." (Professor Earnest Bergman) "The fact that polygamy has been practised is in itself a proof that the sexes do not exist in the uniform proportion. It is mischievously and foolishly thought, and implied in our social practice that the sexual needs of men and women are identical. Nothing is farther from the truth. A woman's urgent need of man has, as its ultimate instinctive motive the bearing of the children; when that is achieved the desire for a man becomes quite a secondary matter. On the other hand, a man needs women for himself. Both desires are complementary and fulfil each other; they are not identical." (Macfarlane, the case for polygamy)

ǂ    If he takes another woman, he shall not deprive the first of meat, clothes, and conjugal rights. (Exodus 21: 10)

ǂ    I gave you (David) your master's daughter and his wives to be your own, (2 Samuel 12: 8)

ì  "And so it was understood by the leaders of Christendom at various times that there is no intrinsic immorality or sinfulness in plurality of wives. One of the greatest fathers of the Christian Church (St. Augustine) has declared that polygamy is not a crime where it is a legal institution of a country, and the German reformers, even as late as the sixteenth century, allowed and declared valid the taking of a second or even a third wife, contemporaneously with the first, in default of issue, or any other cause." (Ameer Ali-Life and Teachings of Muhammad.)

ì  "In the definition which l have given (i.e. of marriage) I have not said, in compliance with the common opinion, 'of one man with one woman', lest I should by implication charge the holy patriarchs and pillars of our faith, Abraham, and the others who had more than one wife at the same time, with habitual fornication and adultery, lest I should be forced to exclude from the sanctuary of ALLAH (SWT) as spurious the holy offspring which sprang from them, yes, the whole of the sons of Israel, for whom the sanctuary itself was made. For it is said (Deut. 22:2): "A bastard shall not enter into the congregation of Jehovah, even to his tenth generation". Either, therefore, polygamy is a true marriage or all children born in that state are spurious: which would include the whole race of Jacob, the twelve holy tribes chosen by ALLAH (SWT). But as such an assertion would be absurd in the extreme, not to say impious, and as it is the height of injustice, as well as an example of most dangerous tendency in religion, 'to account as sin what is not such in reality', it appears true that, so far from the question respecting the lawfulness of polygamy being trivial, it is of the highest importance that it should be decided." (John Milton-A treatise on Christian Doctrine)

ì  "Before Islam, a woman was not free to contract her marriage. It was the right of the father, brother, cousin, or any other male guardian, to give her in marriage, whether she was old or young, widow or virgin, to whomsoever he chose. Her consent was of no significance. There was even a practice prevalent of marrying women by force. This often happened on the death of a man leaving widows. His son or other heir would immediately cast a sheet of cloth on each of the widows (excepting his natural mother), and this was a symbol that he had annexed them to himself. If a widow escaped to her relations before the sheet was thrown over her, the heirs of the deceased would refuse to pay the dower. This custom is described as the inheriting of a deceased man's widows by his heirs, who in such cases would divide them among themselves like goods. There was no restriction as to the number of wives a man could take. The only limit was that imposed by his means, opportunity and inclinations. Unrestricted polygamy which was sanctioned by usage was freely rampant. This was exclusive of the number of slave girls which a man might possess.

       The limits of relationship within which marriage was prohibited were narrow and defined only by close degrees of consanguinity. There can be no doubt that a man could not marry his mother, grandmother, sister, daughter or grand-daughter, and perhaps he was not allowed to marry his aunt or niece. But those among them "that followed the Magian religion could marry their own daughters and sisters." An Arab was permitted to take as his wife his step-mother, cousin, wife's sisters, and could combine in marriage two sisters or a woman and her niece. It is doubtful whether he could marry his mother-in-law or step-daughter. Unrestrained as an Arab was in the number of his wives, he was likewise absolutely free to release himself from the marital tie. His power in this connection was absolute and he was not required or expected to assign any reason for its exercise, nor was he under the necessity of observing any particular procedure. The word commonly used for this purpose was 'Talaq'. It depended upon his discretion whether he would dissolve the marriage absolutely and thus set the woman free to marry or not. He might, if he so chose, revoke the divorce and resume marital connection. Sometimes an Arab would pronounce 'Talaq' ten times and take his wife back, and again divorce her and again take her back, and so on. The wife in such a predicament was entirely at the mercy of the husband, and would not know when she was free. Sometimes the husband would renounce his wife by means of what was called a suspensory divorce. This procedure did not dissolve the marriage, but it only enabled the husband to refuse to live with his wife, while the latter was not at liberty to marry again. The wife among the Arabs had no corresponding right to release herself from the marriage bond. But her parents by a friendly arrangement with the husband could obtain a separation by returning the dower if it had been paid, or by agreeing to forego it if not paid. Such an arrangement was called 'Khula', and by it the marriage tie would be absolutely dissolved." (Abdur Rahim-Muhammadan Jurisprudence.)

ì  "Where polygamy exists, it is sometimes the chiefs who are permitted to have a plurality of wives. Besides, just as in the case of polyandry, almost everywhere it is confined to a very small part of the people, the majority being monogamous. It is so among all Muhammadan people, in Asia and Europe, as well as in Africa.' 'Ninety-five per cent of the Muhammadans of India, for instance, are said to be monogamists,' and in Persia, it is reported, only two per cent of the population enjoy the questionable luxury of 'plurality of wives." (Howard-History of Matrimonial Institutions.)

ì  "He (Muhammad) restrained polygamy by limiting the maximum number of contemporaneous marriages and by making absolute equity towards all obligatory for the man. It is worthy of note that the clause in the Qur’an, which contains the permission to contract four contemporaneous marriages is immediately followed by a sentence which cuts down the significance of the preceding passage to its normal and legitimate dimensions. The former passage says: 'you may marry two three of four wives but no more'. The subsequent lines declare: 'But if you cannot deal equitably and justly with all, you shall marry only one.' The extreme importance of this provision bearing especially in mind the meaning which is attached to the word equity (adl) in the Qur’anic teachings, has not been lost sight of by the great thinkers of the Muslim world." (Ameer Ali-Muhammadan Law)

ì  "The Muhammadan law undoubtedly contemplates monogamy as the ideal to be aimed at, but concedes to a man the right to have more than one wife, not exceeding four, at one and the same time, provided he is able to deal with them on a footing of equality and justice. This is in accord with the scheme of Islamic legislation which sets up certain moral ideals to be gradually realised by the community, positively forbidding only such acts as must clearly be injurious to social and individual life at all times." (Abdur Rahim).

Verse 2:177 of al-Baqarah says that piety does not lie in turning the face to east or west- piety lies (among other deeds mentioned therein) in "freeing the slaves", therefore, the application of “what your right hands own" has become, step by step, beyond the bounds of possibility.

In verse 3:195 of Ali Imran the parenthetical phrase "one of you from the other" makes it clear that men and women are counter-parts to each other and of the same human status.

In the end we quote below verse 129 of this surah which is self-explanatory:

Howsoever you may try you will never be able to treat your wives justly. But do not incline (to one) exclusively and leave (the other) suspended (as it were). Yet if you effect a reconciliation and safeguard yourselves with full awareness of divine laws, ALLAH (SWT) is oftforgiving, merciful.

CONCISELY, ISLAM, IN UNEQUIVOCAL TERMS, THOUGH INDIRECTLY, DEPRECATES POLYGAMY.

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(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. *4 If you fear that you will not be able to treat them justly, then marry (only) one, *5 or marry from among those whom your right hands possess. *6 This will make it more likely that you will avoid injustice.

*4. Commentators have explained this in the following ways:
(i) There is the view of 'A'ishah 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. (This interpretation seems to be supported by verse 127 of this surah.)
(ii) 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.
(iii) 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. 
*5. Muslim jurists are agreed that according to this verse the maximum number of wives has been fixed at four. This conclusion is also supported by traditions. It is reported that when Ghaylan, the chief of Ta'if, embraced Islam he had nine wives. The Prophet (peace be on him) ordered him to keep only four wives and divorce the rest. Another person, Nawfal b. Mu'awiyah, had five wives. The Prophet (peace be on him) ordered him to divorce one of them. (For the relevant traditions see the comments of Ibn Kathir and Qurtubi on this verse - Ed.)
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.
Some people who have been overwhelmed and overawed by the Christianized outlook of Westerners have tried to prove that the real aim of the Qur'an was to put an end to polygamy (which, in their opinion, is intrinsically evil). Since it was widely practised at that time, however, Islam confined itself to placing restrictions on it. Such arguments only show the mental slavery to which these people have succumbed. That polygamy is an evil per se is an unacceptable proposition, for under certain conditions it becomes a moral and social necessity. If polygamy is totally prohibited men who cannot remain satisfied with only one wife will look outside the bounds of matrimonial life and create sexual anarchy and corruption. This is likely to cause much greater harm than polygamy to the moral and social order. For this reason the Qur'an has allowed those who feel the need for it to resort to polygamy. Those who consider it an evil in itself may certainly denounce it in disregard of the Qur'an and may even argue for its abolition. But they have no right to attribute such a view to the Qur'an, for it has expressed its permission of polygamy in quite categorical terms. Indeed, there is not the slightest hint in the Qur'an that could justify the conclusion that it advocates abolition of polygamy. (For further elaboration see my book, Sunnat k A'iniHaythiyat, Lahore, 3rd edition, 1975, pp. 307-16.)
*6. This expression denotes 'slave-girls', i.e. female captives of war who are distributed by the state among individuals. The purpose of this verse is to tell men that if their financial circumstances do not permit them to support a free woman as their wife then they may marry a slave-girl (see verse 25 below); if they consider it necessary to have more than one wife and it would be difficult for them to treat their free wives equitably they may resort to slave-girls, for here the burden of obligations is lighter by comparison. (For further injunctions regarding slave-girls seen. 44 below.) 

وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً ۚ فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْءٍ مِنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَرِيئًا {4:4}

[Q4:4]  Wa aatun nisaaa'a sadu qaatihinna nihlah; fa in tibna lakum 'an shai'im minhu nafsan fakuloohu hanee'am mareee'aa.
[Q4:4] And give women their dowries as a free gift, but if they of themselves be pleased to give up to you a portion of it, then eat it with enjoyment and with wholesome result.

[Q4:4] Dan berikanlah kepada perempuan-perempuan itu mas kahwin mereka sebagai pemberian yang wajib. Kemudian jika mereka dengan suka hatinya memberikan kepada kamu sebahagian dari mas kahwinnya maka makanlah (gunakanlah) pemberian (yang halal) itu sebagai nikmat yang lazat, lagi baik kesudahannya. 

The translation itself contains the clear guidance. PAYMENT OF DOWRY, EITHER A SUM OF MONEY OR OTHER FORM OF PROPERTY, TO THE WIFE IS NO OBLIGATION, PRESCRIBED BY THE LAW, ON THE HUSBAND.

Ì  THE RIGHT TO RECEIVE HUSBAND'S WEALTH GIVES THE WOMAN AN HONOURABLE STATUS AS A HUMAN BEING. Also refer to verse 7 of this surah.

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(4:4) Give women their bridal-due in good cheer (considering it a duty); but if they willingly remit any part of it, consume it with good pleasure. *7

*7. In the opinion of 'Umar and Shurayh, if a woman gives up either the whole or a part of the bridal-due (mahr) in favour of her husband and later reclaims it from him then he is bound to pay it. The claim on the woman's part would be tantamount to her unwillingness to remit either the whole or a part of the bridal-due. For further details see the section entitled 'Mahr' in my book Huquq al-Zawjayn, 16th edition, Lahore, 1976, pp. 31-3 and 119-23. 

وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِيَامًا وَارْزُقُوهُمْ فِيهَا وَاكْسُوهُمْ وَقُولُوا لَهُمْ قَوْلًا مَعْرُوفًا {4:5}

[Q4:5] Wa laa tu'tus sufahaaa'a amwaalakumul latee ja'alal laahu lakum qiyaamanw-warzuqoohum feehaa waksoohum wa qooloo lahum qawlam ma'roofaa.

[Q4:5] And do not give away your property which ALLAH (SWT) has made for you a (means of) support to the weak of understanding, and maintain them out of (the profits of) it, and clothe them and speak to them words of honest advice.

[Q4:5] Dan janganlah kamu berikan (serahkan) kepada orang-orang yang belum sempurna akalnya akan harta (mereka yang ada dalam jagaan) kamu, (harta) yang ALLAH (SwT) telah menjadikannya untuk kamu semua sebagai asas pembangunan kehidupan kamu dan berilah mereka belanja dan pakaian dari pendapatan hartanya (yang kamu niagakan), dan juga berkatalah kepada mereka dengan kata-kata yang baik.

BEFORE HANDING OVER THE PROPERTY TO AN ORPHAN, when he or she attains the age of majority, it must be positively ascertained that the orphan is not immature, BECAUSE PROPERTY, AS A MEANS OF SUPPORT AND SUSTENANCE, IS A THING TO BE VALUED, AND NOT TO BE SPENT AWAY WASTEFULLY OR TO BE FOOLISHLY SQUANDERED; OTHERWISE it should be managed by a guardian.

Ì  The property of a ward should be managed in a profitable way by investing it in trade or industry so that from its profit the ward or wards may be properly maintained, without consuming the capital.

"Speaking to them (treating them) with kindness" could only be prescribed by a religion which has been completed and perfected by a kind and merciful Lord.

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(4:5) Do not entrust your properties - which Allah hasmade a means of support for you - to the weak of understanding, but maintain and clothe them out of it, and say to them a kind word of admonition. *8

*8. This verse covers a very wide spectrum of meaning. It emphasizes to the community of believers that wealth is one of the main supports of human life. It should not be left, therefore, at the mercy of those who are incompetent to handle it properly. By misusing wealth such people might destroy the bases of social and economic life and wreck the moral foundations of human society. The right to private property is not so absolute; if a person is incapable of exercising this right properly and if he might cause grave social harm by wanton expenditure then his right may be forfeited. The necessities of such a person's life should always be provided for. But so far as the exercise of his proprietary rights is concerned, due restrictions should be placed on it in order that the owner is restrained from spending his resources in brazen disregard of the dictates of morality, collective welfare and economic interests of the community. According to the directive embodied in the verse, anyone who entrusts his property to someone else's care should satisfy himself that the latter is capable of making good use of it. At a higher level, it is incumbent upon an Islamic state to take over the management of the properties of those who either lack totally the capacity for good management or cause social damage by misuse. In such cases the state is responsible for providing these people with their livelihood. 

وَابْتَلُوا الْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُوا النِّكَاحَ فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ ۖ وَلَا تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَنْ يَكْبَرُوا ۚ وَمَنْ كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ ۖ وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ ۚ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُوا عَلَيْهِمْ ۚ وَكَفَىٰ بِاللَّهِ حَسِيبًا {4:6}

[Q4:6]  Wabtalul yataamaa hattaaa izaa balaghun nikaaha fa in aanastum minhum rushdan fad fa'ooo ilaihim amwaalahum wa laa taa kuloohaaa israafanw wa bidaaran ai yakbaroo; wa mai kaana ghaniyyan falyasta' fif wa mai kaana faqeeran falyaakul bilma'roof; fa izaa dafa'tum ilaihim amwaalahum fa'ashhidoo 'alaihim; wa kafaa billaahi Haseeba.
[Q4:6] And test the orphans until they attain puberty; then if you find in them maturity of intellect, make over to them their property, and do not consume it extravagantly and hastily, lest they attain to full age; and whoever is rich, let him abstain altogether, and whoever is poor, let him eat reasonably; then when you make over to them their property, call witnesses in their presence; and ALLAH (SWT) is enough as a Reckoner.

[Q4:6] Dan ujilah anak-anak yatim itu (sebelum baligh) sehingga mereka cukup umur (dewasa). Kemudian jika kamu nampak dari keadaan mereka (tanda-tanda yang menunjukkan bahawa mereka) telah cerdik dan berkebolehan menjaga hartanya, maka serahkanlah kepada mereka hartanya dan janganlah kamu makan harta anak-anak yatim itu secara yang melampaui batas dan secara terburu-buru (merebut peluang) sebelum mereka dewasa dan sesiapa (di antara penjaga harta anak-anak yatim itu) yang kaya maka hendaklah dia menahan diri (dari memakannya) dan sesiapa yang miskin maka bolehlah dia memakannya dengan cara yang sepatutnya. Kemudian apabila kamu menyerahkan kepada mereka hartanya, maka hendaklah kamu adakan saksi-saksi (yang menyaksikan penerimaan) mereka dan cukuplah ALLAH (SwT) sebagai Pengawas (akan segala yang kamu lakukan).

The translation itself provides the clear directions.

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(4:6) Test the orphans until they reach the age of marriage, *9 and then if you find them mature of mind hand over to them their property, *10 and do not eat it up by either spending extravagantly or in haste, fearing that they would grow up (and claim it). If the guardian of the orphan is rich let him abstain entirely (from his ward's property); and if he is poor, let him partake of it in a fair measure. *11 When you hand over their property to them let there be witnesses on their behalf. Allah is sufficient to take account (of your deeds).

*9. When such people approach their majority their mental development should be watched so as to determine to what extent they have become capable of managing their own affairs. 
*10. Two conditions have been laid down for handing over the charge of their properties to such people. The first of these is the attainment of puberty, and the second is that of mental maturity - i.e. the capacity to manage their affairs in a sound and appropriate manner. There is full agreement among Muslim jurists with regard to the first condition. As for the second condition, Abu Hanifah is of the opinion that if an orphan does not attain mental maturity after he has attained puberty, the guardian of the orphan should wait for a maximum of seven years after which he should hand over the property to its owner regardless of whether he has attained maturity or not. According to Abu Yusuf, Muhammad b. al-Hasan and Shafi'i, maturity is an indispensable pre-condition for the handing over of property. If one were to apply the doctrine of the latter jurists it would probably be more appropriate to refer particular cases to a judge under Islamic law. If the judge is convinced that the person concerned lacks maturity he should make adequate arrangements for the supervision of that person's financial affairs. (For a more complete study of the subject see Jassas, vol. 2, pp. 59 ff.; Ibn Rushd, Biddyat al-Mujtahid, 2 vols., Cairo, Al-Maktabahal-Tijariyahal-Kubra, n.d., vol. 2, pp. 275ff.-Ed.) 
*11. The guardian is entitled to remuneration for his service. The amount of this remuneration should be such as is deemed to be fair by neutral and reasonable people. Moreover, the guardian is instructed that he should take a fixed and known amount by way of remuneration, that he should take it openly rather than secretly, and that he should keep an account of it. 

لِلرِّجَالِ نَصِيبٌ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ وَلِلنِّسَاءِ نَصِيبٌ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ ۚ نَصِيبًا مَفْرُوضًا {4:7}

[Q4:7] Lirrijaali naseebum mimmaa tarakal waalidaani wal aqraboona wa lin nisaaa'i naseebum mimmaa tarakal waalidaani wal aqraboona mimmaa qalla minhu aw kasur; naseebam mafroodaa.

[Q4:7] Men shall have a portion of what the parents and the near relatives leave, and women shall have a portion of what the parents and the near relatives leave, whether there is little or much of it; a stated portion.
[Q4:7] Orang-orang lelaki ada bahagian pusaka dari peninggalan ibu bapa dan kerabat, dan orang-orang perempuan pula ada bahagian pusaka dari peninggalan ibu bapa dan kerabat, samada sedikit atau banyak dari harta yang ditinggalkan itu; iaitu bahagian yang telah diwajibkan (dan ditentukan oleh ALLAH (SwT)). 

Refer to the commentary of al-Baqarah 2:180.

IN ISLAM WOMANHOOD OR CHILDHOOD IS NO BAR TO THE INHERITANCE AS IT HAD BEEN IN THE PAST, not only in arabia but in many parts of the ancient world.

THIS ISLAMIC LAW OF INHERITANCE IS A LAND-MARK IN THE HISTORY OF LEGAL AND SOCIAL REFORM. In pre-islamic world wives, daughters and sisters were excluded altogether from inheritance.

IN ISLAM BOTH THE MEN AND WOMEN ARE GIVEN THE RIGHT OF INHERITANCE.

THE CARDINAL PRINCIPLE OF INHERITANCE is to distribute the wealth among all near relatives, and not to let it accumulate in the hands of one person-a wise and effective check on concentration of wealth in few hands.

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 (4:7) Just as there is a share for men in what their parents and kinsfolk leave behind, so there is a share for women in what their parents and kinsfolk leave behind - be it little or much *12 - a share ordained (by Allah).

*12. This verse embodies five legal injunctions. First, that women as well as men are entitled to inheritance. Second, that inheritance, however meagre it might be, should be distributed; even if the deceased has left a small piece of cloth and he has ten heirs, that piece of cloth should be distributed among them all. This does not exclude, however, the permissibility of one heir purchasing the shares of other heirs with their consent. Third, this verse indicates that the law of inheritance is applicable to all kinds of property - movable and immovable, agricultural, industrial and so on. Fourth, it shows that the right of inheritance comes into force as soon as a person dies leaving property. Fifth, it implies the rule that immediate blood-relatives exclude those that are further removed. 

وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينُ فَارْزُقُوهُمْ مِنْهُ وَقُولُوا لَهُمْ قَوْلًا مَعْرُوفًا {4:8}

[Q4:8] Wa izaa hadaral qismata ulul qurbaa walyataamaa walmasaakeenu farzuqoohum minhu wa qooloo lahum qawlam ma'roofaa.
[Q4:8] And when there are present at the division the relatives and the orphans and the needy, give them (something) out of it and speak to them kind words.

[Q4:8] Dan apabila kerabat (yang tidak berhak mendapat pusaka) dan anak-anak yatim serta orang-orang miskin hadir ketika pembahagian (harta pusaka) itu, maka berikanlah kepada mereka sedikit daripadanya dan berkatalah kepada mereka dengan kata-kata yang baik.

DISTANT AND REMOTE RELATIVES, who are not legal heirs of the deceased, have also been accommodated in the most benevolent social order of the world-Islam.

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(4:8) If other near of kin orphans and needy are pre sent at the time of division of inheritance give them some thing of it and speak to them kindly. *13

*13. This directive is addressed to the heirs of the deceased. They are told not to be niggardly towards their relatives whether they be close or distant. Nor should they be niggardly towards either poor or needy members of the family or towards orphans who are present when the inheritance is distributed. Although they are not legally entitled to any share it is seemly for people to act magnanimously and give them something out of their inheritance, and especially to desist from making hurtful remarks.

وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَافًا خَافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ وَلْيَقُولُوا قَوْلًا سَدِيدًا {4:9}

[Q4:9] Walyakhshal lazeena law tarakoo min khalfihim zurriyyatan di'aafan khaafoo 'alaihim falyattaqul laaha walyaqooloo qawlan sadeedaa.
[Q4:9] And let those fear who, should they leave behind them weakly offspring, would fear on their account, so let them be careful of (their duty to) ALLAH (SWT), and let them speak right words.

[Q4:9] Dan hendaklah takut (kepada ALLAH (SwT) daripada melakukan aniaya kepada anak-anak yatim oleh) orang-orang (yang menjadi penjaganya), yang jika ditakdirkan mereka pula meninggalkan anak-anak yang daif (yatim) di belakang mereka, (tentulah) mereka akan merasa bimbang terhadap (masa depan dan keselamatan) anak-anak mereka; oleh itu hendaklah mereka bertakwa kepada ALLAH (SwT) dan hendaklah mereka mengatakan perkataan yang betul (menepati kebenaran).

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

“Those who have devoured the possessions of the orphans unjustly will breathe blazing fire on the day of resurrection.”

Such people must fear the situation if they were to leave weak children behind them. How concerned would they be for them? SO THEY MUST SAFEGUARD themselves with full awareness of ALLAH (SWT)'s laws, OTHERWISE they will surely burn in hell.

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(4:9) And let them fear, those who, if they would themselves leave behind helpless offspring, they would surely have been fearful on their account. Let them, then, fear Allah and make the right statement.

إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا ۖ وَسَيَصْلَوْنَ سَعِيرًا {4:10}

[Q4:10] Innal lazeena yaakuloona amwaalal yataamaa zulman innamaa yaakuloona fee butoonihim Naaranw-wa sayaslawna sa'eeraaa.

[Q4:10] (As for) those who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter burning fire.
[Q4:10] Sesungguhnya orang-orang yang memakan harta anak-anak yatim secara zalim, sebenarnya mereka itu hanyalah menelan api ke dalam perut mereka dan mereka pula akan masuk ke dalam api Neraka yang menyala-nyala. 

(see commentary for verse 9)

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(4:10) Behold, those who wrongfully devour the properties of orphans only fill their bellies with fire. Soon they will burn in the Blazing Flame. *14

*14. It is reported in a tradition that after the Battle of Uhud the wife of Sa'd b. Rabi' brought her two daughters to the Prophet (peace be on him) and said: 'O Messenger of God! These are daughters of Sa'd who was with you in the Battle of Uhud, where he was martyred. The girls' uncles have seized the whole property and left nothing for them. Who will now marry these girls?' It was after this incident that these verses were revealed. (See Muhammad 'Ali al-Sabuni's comments on this verse in his Safwat al-Tafasir and the sources quoted therein - Ed.)