Surah Nur >> Currently viewing Surah Nur Ayat 9 (24:9)

Surah Nur Ayat 9 in Arabic Text

وَٱلْخَـٰمِسَةَ أَنَّ غَضَبَ ٱللَّهِ عَلَيْهَآ إِن كَانَ مِنَ ٱلصَّـٰدِقِينَ
Wal khaamisata anna ghadabal laahi ‘alaihaaa in kaana minas saadiqeen

English Translation

Here you can read various translations of verse 9

Sahih International
And the fifth [oath will be] that the wrath of Allah be upon her if he was of the truthful.

Yusuf Ali
And the fifth (oath) should be that she solemnly invokes the wrath of Allah on herself if (her accuser) is telling the truth.

Abul Ala Maududi
and the fifth time she invokes Allah’s wrath upon herself, if he be true (in his charge).

Muhsin Khan
And the fifth (testimony) should be that the Wrath of Allah be upon her if he (her husband) speaks the truth.

And a fifth (time) that the wrath of Allah be upon her if he speaketh truth.

Dr. Ghali
And the fifth (testimony) that the anger of Allah shall be upon her in case he is of the sincere.

Abdel Haleem
and, the fifth time, calls God to reject her if he is telling the truth.

Quran 24 Verse 9 Explanation

For those looking for commentary to help with the understanding of Surah Nur ayat 9, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.


(24:9) and a fifth time that the wrath of Allah be on her if the man be truthful (in his accusation).[7]

7. These verses were revealed some time after the preceding verses. The law of qazf prescribed the punishment for the person who accused the other man or woman of zina, and did not produce witnesses to prove his charge, but the question naturally arose, what should a man do if he finds his own wife involved in zina? If he kills her, he will be guilty of murder and punishable. If he goes to get witnesses, the offender might escape. If he tries to ignore the matter, he cannot do so for long. He can, of course, divorce the woman, but in this case there will be no moral or physical punishment either for the woman or her seducer. And if the illicit intercourse results in pregnancy, he will have to suffer the burden of bringing up another person’s child. Initially this question was raised by Saad bin Ubadah as a hypothetical case, who said that if he happened to see such a thing in his own house, he would not go in search of witnesses, but would settle the matter there and then with the sword. (Bukhari, Muslim). But soon afterwards actual cases were brought before the Prophet (peace be upon him) by the husbands who were eyewitnesses of this thing. According to traditions related by Abdullah bin Masud and Ibn Umar, an Ansar Muslim (probably Uwaimir Ajlani) came to the Prophet (peace be upon him) and said: O Messenger of Allah, if a person finds another man with his wife, and utters an accusation, you will enforce the prescribed punishment of qazf on him; if he commits murder, you will have him killed; if he keeps quiet, he will remain involved in anguish; then, what should he do? At this the Prophet (peace be upon him) prayed: O Allah, give a solution of this problem. (Muslim, Bukhari, Abu Daud, Ahmad, Nasai). Ibn Abbas has reported that Hilal bin Umayyah presented the case of his wife whom he had himself witnessed involved in the act of sin. The Prophet (peace be upon him) said: Bring your proof, otherwise you will have the prescribed punishment of qazf inflicted on you. At this a panic spread among the companions, and Hilai said: I swear by Allah Who has sent you as a Prophet that I am speaking the truth. I have seen it with my eyes and heard it with my ears. I am sure Allah will send down a command, which will protect my back (from the punishment). So, this verse was revealed. (Bukhari, Ahmad, Abu Daud). The legal procedure which has been laid down in this verse is termed as the law of lian.

The details of the cases which the Prophet (peace be upon him) judged in accordance with the law of lian are found in the books of Hadith and these form the source and basis of this law.

According to the details of Hilai bin Umayyah’s case as reported in sihah-sitta, Musnad Ahmad and Tafsir Ibn Jarir, on the authority of Ibn Abbas and Anas bin Malik, both Hilai and his wife were presented before the Prophet (peace be upon him), who first of all apprised them of the divine law, and then said: You should note it well that the punishment of the Hereafter is much severer than the punishment of this world. Hilai submitted that his charge was absolutely correct. The woman denied it. The Prophet (peace be upon him) then said: Let us proceed according to the law of lian. So, Hilai stood up first and swore oaths according to the Quranic command. The Prophet (peace be upon him) went on reminding them again and again: Allah knows that one of you is certainly a liar: then, will one of you repent? Before Hilai swore for the fifth time, the people who were present there, said to him: Fear God, the punishment of the world is lighter than of the Hereafter. The fifth oath will make the punishment obligatory on you. But Hilai said that God Who had protected his back (from punishment) in this world, will also spare him in the Hereafter. After this he swore the fifth oath, too. Then the woman began to swear oaths. Before she swore the fifth oath, she was also stopped and counseled: Fear God, the worldly punishment is easier to bear than the punishment of the Hereafter. This last oath will make the divine punishment obligatory on you. Hearing this the woman hesitated a little. The people thought that she was going to make the confession. But instead of that she said: I do not want to put my clan to disgrace for ever, and swore for the fifth time, too. At this the Prophet ordered separation between them and ruled that her child after birth would be attributed to her and not to the man; that nobody after that would blame her or her child; that anybody who accused either of them would incur the punishment of qazf and that she had no right left to claim maintenance, etc. from Hilai during her legal waiting period, because she was being separated neither on account of divorce nor due to the husband’s death. Then the Prophet (peace be upon him) asked the people to see whether the child on birth looks after Hilai or the man who was being accused in connection with the woman. After delivery when it was seen that the child looked after the other man, the Prophet (peace be upon him) said: If there had been no swearing of the oaths (or if Allah’s Book had not settled the matter before this), I would have dealt with this woman most severely.

The details of the case of Uwaimir Ajlani have been cited in Bukhari, Muslim, Abu Daud, Nasai, Ibn Majah and Musnad Ahmad, on the authority of Sahl bin Saad Saidi and Ibn Umar (may Allah be pleased with them both). According to these, Uwaimir and his wife were both summoned to the Prophet’s Mosque. Before proceeding against them in accordance with the law of lian, the Prophet (peace be upon him) warned them thrice, saying: Allah knows well that one of you is a liar; then, will one of you repent? When neither repented, they were told to exercise lian. After that Uwaimir said: O Messenger of Allah, now if I keep this woman, I would be a liar and then he divorced her thrice there and then even without the Prophet’s (peace be upon him) permission to do so. According to Sahl bin Saad, the Prophet (peace be upon him) enforced the divorce to separate them, and said: There shall be separation between the husband and the wife if they exercise lian. This became established as a Sunnah that the couple who swore against each other would separate never to marry again. Ibn Umar only says this that the Prophet (peace be upon him) enforced separation between them. Sahl bin Saad, however, adds that the woman was pregnant and Uwaimir said that it was not due to his seed; so the child was attributed to the mother. The practice that thus became established was that such a child would inherit the mother and the mother him.

Apart from these two cases, we find several other traditions also in the books of Hadith, which may or may not be related to these cases, but some of these traditions mention other cases as well, which provide important components of the law of lian.

Ibn Umar has reported traditions according to which the Prophet (peace be upon him) ordered separation between the spouses after lian and ruled that in case of pregnancy the child would be attributed to the mother (sihah Sitta, Ahmad). According to another tradition of Ibn Umar, the Prophet (peace be upon him) said to a man and woman after lian: Now your affair is with Allah, in any case one of you is a liar. Then he said to the man: Now she is not yours, you have no right on her, nor can you treat her vindictively in any way. The man requested to have my dowry returned. The Prophet (peace be upon him) said: You have no right to have the dowry back. If you are true in your accusation, the dowry is the price of the pleasure you had from her when she was lawful to you; and if your accusation is false, the dowry has receded farther away from you than it is from her. (Bukhari, Muslim, Abu Daud).

Daraqutni has quoted Ali bin Abi Talib and Ibn Masud (may Allah be pleased with them both) as saying: The Sunnah that has become established is that the spouses who have exercised lian against each other, can never re-unite in marriage. Again Daraqutni has quoted Abdullah bin Abbas as saying: The Prophet (peace be upon him) himself has ruled that the two can never re


The tafsir of Surah An-Nur verse 9 by Ibn Kathir is unavailable here.
Please refer to Surah Nur ayat 6 which provides the complete commentary from verse 6 through 10.

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