Surah An-Nur 24:3
سُورَةُ النُّورِ · Medinan · Verse 3 of 64
ٱلزَّانِى لَا يَنكِحُ إِلَّا زَانِيَةً أَوْ مُشْرِكَةًۭ وَٱلزَّانِيَةُ لَا يَنكِحُهَآ إِلَّا زَانٍ أَوْ مُشْرِكٌۭ ۚ وَحُرِّمَ ذَٰلِكَ عَلَى ٱلْمُؤْمِنِينَ
Translation
The adulterer is only [fit] to marry an adulteress or an idolatress, and the adulteress is only [fit] to marry an adulterer or an idolater: such behaviour is forbidden to believers.
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
Wording
This verse guides believers on the profound importance of purity in marriage, using specific wording to draw clear lines between character and companionship.
Who is being addressed?
Allah is directly speaking, addressing the believers. This verse sets a crucial standard for them, particularly concerning who they should consider as a life partner. It came down, as Ibn Ashur relates, when a Muslim named Marthad asked Prophet Muhammad if he could marry a polytheist fornicatress.
The Fornicator's Character
The verse begins, "الزاني لا ينكح إلا زانية أو مشركة" (The fornicator does not marry except a fornicatress or a polytheistess). Here, the Arabic terms "الزاني" (the fornicator) and "الزانية" (the fornicatress) describe not merely someone who committed a single act of fornication, but rather a person whose *habit* and *character* are defined by it. Scholars like al-Razi and Ibn Ashur explain that this refers to an individual whose life is consistently marked by this sin, described by al-Zamakhshari as a "wicked, corrupt person." The word "ينكح" (yankihu) is critical, as scholars universally affirm it refers to a *marriage contract*, not just an illicit sexual act. This highlights that the verse is establishing a boundary for formal, lawful relationships. The phrase "لا ينكح إلا" (does not marry except) implies a natural tendency, suggesting that such individuals, by their very nature, would be inclined towards someone of similar disposition. The addition of "أو مشركة" (or a polytheistess) further amplifies the negative connotation, linking chronic fornication with a profound spiritual deviation.
Two Sides of the Same Coin
The verse continues, "والزانية لا ينكحها إلا زان أو مشرك" (And the fornicatress is not married except by a fornicator or a polytheist). While seemingly a repetition of the first part, scholars point out a subtle yet significant difference in emphasis. Al-Zamakhshari and al-Razi explain that the first clause describes the *fornicator's desire* (he does not seek anyone but...), while this second clause describes the *fornicatress's suitability* in the eyes of others (she is not sought by anyone but...). This duality shows how persistent sin shapes both one's own inclinations and how others perceive and interact with them.
It is also noteworthy that in the previous verse (24:2), regarding the punishment for fornication, the "fornicatress" was mentioned before the "fornicator." Here, concerning marriage, the "fornicator" is mentioned first. Ibn Ashur and al-Razi explain that for punishment, the woman is often seen as the initial cause or enabler of the sin. However, in the context of marriage, the man is typically the initiator, the one who proposes and seeks a spouse. This subtle shift in word order reveals the Quran's precise tailoring of language to fit the specific context and nuance of each situation.
The Explicit Prohibition
The verse culminates with, "وحرم ذلك على المؤمنين" (And that is forbidden to the believers). Ibn Ashur clarifies that "ذلك" (that) specifically refers to the act of marrying a fornicatress. The preceding descriptions of the fornicator's character and inclinations serve as a *prelude* (tamheed), setting the moral and spiritual groundwork for this explicit prohibition. It highlights that such a marriage would compromise a believer's integrity, expose them to suspicion, and potentially lead them back to undesirable behaviors prevalent in pre-Islamic times. By drawing this clear line, Allah guides believers to seek spouses who reflect their commitment to purity and piety, safeguarding the spiritual and moral fabric of the community.
Sources: al-Zamakhshari (al-Kashshaf), al-Razi (Mafatih al-Ghayb), Ibn Ashur (al-Tahrir wa al-Tanwir), al-Jalalayn, al-Jadwal fi I'rab al-Quran (Mahmud Safi)
Qur'anic Worlds
This verse, revealed in Surah An-Nur, addresses the believers directly, conveying a profound message about the sanctity of marriage and the purity expected within the Muslim community. Allah, in His wisdom, establishes a clear boundary for those who sincerely believe.
The World of Revelation
This verse descends upon the early Muslim community in Medina, at a pivotal time when the fledgling society was striving to establish its moral and social fabric. It's deeply rooted in the practical experiences of the Companions (Sahabah) as they built a new way of life based on Islamic principles.
Scholars like al-Baghawi and Ibn Kathir recount specific incidents that led to its revelation (known as *asbab al-nuzul*, occasions of revelation). One poignant story involves a Companion named Marthad ibn Abi Marthad al-Ghanawi. He was a brave man who used to help poor Muslim prisoners escape Makkah and bring them to Madinah. In Makkah, he had a pre-Islamic acquaintance, a woman known as 'Anaq, who was a prostitute. After an encounter where she invited him to spend the night with her, Marthad declined, stating that Allah had forbidden *zina* (fornication/adultery). He later approached the Prophet Muhammad, peace be upon him, asking if he could marry 'Anaq. The Prophet remained silent until this verse was revealed, after which he told Marthad, "O Marthad, the adulterer does not marry except an adulteress or a polytheist..." and advised him not to marry her.
This story illuminates the immediate situation: Muslims, even those with a past, sought guidance on how to integrate into the pure Islamic society. There were also situations, as reported by scholars like al-Tabari and al-Baghawi, where some poor emigrants (Muhajirun) in Madinah considered marrying *baghaya* (prostitutes) who were known to be wealthy, thinking it might alleviate their financial hardship. This verse came to unequivocally forbid such unions. It served to refine the moral standards, distinguishing the pure and purposeful bond of Islamic marriage from casual or impure relationships.
The Meaning of Marriage
The verse declares, "The adulterer does not marry except an adulteress or a polytheist woman, and the adulteress does not marry except an adulterer or a polytheist man; and that is forbidden to the believers." The term *nikah* (نكاح) here refers to the formal marriage contract. The verse underscores that those habitually involved in *zina* and unrepentant tend to seek partners of similar disposition, or those who do not hold *zina* as forbidden (like polytheists).
For believers, this carries a profound message: marriage in Islam is more than just a physical union. Sayyid Qutb eloquently explains that Islam elevates sexual relationships from a purely animalistic craving to a sacred bond that forms the foundation of family, society, and the continuation of humanity with dignity. Marriage in Islam is meant to be a union of pure hearts, shared hopes, and collective responsibilities, leading to a wholesome life and the nurturing of virtuous offspring. When individuals consistently engage in *zina*, it indicates a spiritual ailment that corrodes their character and distorts their perception of this sacred bond. Mufti Shafi' points out that such individuals lose their moral compass, losing the ability to differentiate between good and bad, and thus are inclined towards similar partners who also disregard the sacredness of marriage.
The final phrase, "and that is forbidden to the believers," explicitly prohibits a sincere believer from marrying an unrepentant adulterer or adulteress, or a polytheist. This prohibition safeguards the moral integrity of the individual believer and the entire Muslim community, ensuring that homes are built on purity, fidelity, and adherence to Allah's sacred limits. It is a call to uphold the high standards of Islamic ethics and to embrace a life of chastity and sincere repentance.
Sources: Sayyid Qutb (Fi Zilal al-Quran), al-Razi (Mafatih al-Ghayb), al-Baghawi (Maalim al-Tanzil), Ma'arif al-Quran (Mufti Shafi), Ibn Kathir, al-Tabari (Jami al-Bayan)
Topics that discuss this verse
Surah An-Nur 24:3 is discussed in 9 study guides on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.
Reflect on this verse
Open Surah An-Nur 24:3 in Maani to reflect on it through the Five Lenses: its wording, its context, what it means for you, its connections across the Quran and its lessons, grounded in classical tafsir.