Surah An-Nisa >> Currently viewing Surah An-Nisa Ayat 27 (4:27)

Surah An-Nisa Ayat 27 in Arabic Text

وَٱللَّهُ يُرِيدُ أَن يَتُوبَ عَلَيْكُمْ وَيُرِيدُ ٱلَّذِينَ يَتَّبِعُونَ ٱلشَّهَوَٰتِ أَن تَمِيلُوا۟ مَيْلًا عَظِيمًۭا
Wallaahu yureedu ai yatooba ‘alaikum wa yureedul lazeena yattabi ‘oonash shahawaati an tameeloo mailan ‘azeemaa

English Translation

Here you can read various translations of verse 27

Sahih International
Allah wants to accept your repentance, but those who follow [their] passions want you to digress [into] a great deviation.

Yusuf Ali
Allah doth wish to Turn to you, but the wish of those who follow their lusts is that ye should turn away (from Him),- far, far away.

Abul Ala Maududi
And 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.

Muhsin Khan
Allah wishes to accept your repentance, but those who follow their lusts, wish that you (believers) should deviate tremendously away from the Right Path.

Pickthall
And Allah would turn to you in mercy; but those who follow vain desires would have you go tremendously astray.

Dr. Ghali
And Allah wills to relent towards you, and (the ones) who closely follow (their) lusts would have you incline (Literally: tilt away a tremendous tilting) away a tremendous inclining.

Abdul Haleem
He wishes to turn towards you, but those who follow their lusts want you to go far astray.

Quran 4 Verse 27 Explanation

For those looking for commentary to help with the understanding of Surah An-Nisa ayat 27, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.

Ala-Maududi

(4:27) And 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.[49]


49. This refers to the hypocrites, the ultra-conservatives and the Jews who lived on the outskirts of Madina. Both the hypocrites and the conservatives were incensed at the reforms introduced by Islam, as these were diametrically opposed to the age-old customs and traditions of their society and culture. The reforms were numerous: a share of the inheritance was assigned to daughters; widows were liberated from bondage to the will of their husbands’ families and were granted the freedom to marry whomever they wished after the expiry of the waiting-period (‘iddah); marriage with one’s step-mother and with two sisters together was prohibited; adopted sons were disinherited; and a foster-father’s marriage with either the divorced or widowed wife of his adopted son was declared lawful. These and other such reforms were so totally opposed to the customary laws of the Arabs that it was impossible for the elders and the blind devotees of the ways of their forefathers not to protest against them vehemently. They long continued to grumble against these injunctions. Mischievous people pointed to these innovations and exploited them by provoking people against the Prophet’s movement of reform. For instance, they would meet those born as a result of the marriage which had been prohibited by Islam and try to infuriate them by saying that according to the new-fangled teachings of Muhammad (peace be on him) the relationship between their parents was unlawful.

The Jews, on the other hand, had woven a complex network of laws and regulations for themselves. The result was that they had forbidden a great number of things which were, in fact, lawful. Additionally, they had introduced a number of superstitions into God’s Law. It was argued that the simple and straightforward law of the Qur’an was out of tune with the tastes and temperaments of both the religious leaders and the ordinary people. The Qur’anic injunctions simply infuriated them and as soon as they came to know of any Qur’anic law, they vehemently denounced it. They expected the Qur’an to endorse and validate all the legal deductions and all the superstitions and myths of their forefathers, and to treat them as an integral part of the law of God. If the Qur’an would not do so then they would refrain from recognizing it as the Book of God.

Let us take the following as an example. According to Jewish usage, a woman was considered completely unclean during her menstrual period. Hence, they neither ate the food she cooked, drank from the cup of water she offered nor even sat with her. It was even considered unwholesome to be touched by her. Thus for a few days every month a woman virtually became an untouchable in her own house. Owing to the influence of the Jews the same custom had found its way into the Arab families of Madina. When the Prophet (peace be on him) arrived in Madina, he was asked about this matter. In response to this query (verse 222 of Surah al-Baqarah) was revealed. In the light of the principle embodied in the verse the Prophet (peace be on him) made it clear that it was unlawful to have sexual intercourse with a woman during her menstrual period; but it was only that relationship, and no other, that was unlawful. (See Bukhari, ‘Hayd’, 2, 3; Nasa’i, ‘Hayd’, 9, 13, 16, 19, and ‘Ahkam’, 13 – Ed.) This caused uproar among the Jews. They claimed that Muhammad (peace be on him) was bent upon reversing all their legal injunctions to the extent that he wanted to legalize whatever they held as prohibited and prohibit whatever they held as lawful.

Ibn-Kathir

The tafsir of Surah Nisa verse 27 by Ibn Kathir is unavailable here.
Please refer to Surah Nisa ayat 26 which provides the complete commentary from verse 26 through 28.

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