Equity to the interest of the orphans and women ordained, Reconciliation between husband and wife, Equity among wives, Separation of man and wife, Carefulness about the duties enjoined.

An-Nisa’ Verses 127 – 134

وَيَسْتَفْتُونَكَ فِي النِّسَاءِ قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَىٰ عَلَيْكُمْ فِي الْكِتَابِ فِي يَتَامَى النِّسَاءِ اللَّاتِي لَا تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ وَالْمُسْتَضْعَفِينَ مِنَ الْوِلْدَانِ وَأَنْ تَقُومُوا لِلْيَتَامَىٰ بِالْقِسْطِ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ كَانَ بِهِ عَلِيمًا

“They ask thee for a decision1about women Say! (O’ Our Apostle Muhammad!) “God doth decision for you about them; and that which is recited unto you in the book concerning orphan girls, whom ye give not what is assigned2to them, while (yet) ye desire to wed them, and also (concerning) the Weak among the children, that3ye stand firm tor the orphans, with justice; and whatever of good ye do. Verily God knoweth it.” (4:127)

وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَا أَنْ يُصْلِحَا بَيْنَهُمَا صُلْحًا وَالصُّلْحُ خَيْرٌ وَأُحْضِرَتِ الْأَنْفُسُ الشُّحَّ وَإِنْ تُحْسِنُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

“And if a woman feareth ill-treatment desertion4from her husband, then shall it be no fault on the twain if they effect compromise (peace) between them two amicably; for compromise (peace) is good; and Avarice5is made to be present in (people’s) minds; and if ye do good and guard yourselves (against evil6), then verily God is All-Aware of what ye do.” (4:128)

وَلَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ وَإِنْ تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا

“Ye will never be able to do justice7between women, (wives), even though ye may covet8(it), so incline not with a total inclination (to one) so that ye leave her as it were in suspense; and if ye effect a reconciliation and guard yourselves (against) (evil), Verily, then, God is Oft-Forgiving, Merciful.” (4:129)

وَإِنْ يَتَفَرَّقَا يُغْنِ اللَّهُ كُلًّا مِنْ سَعَتِهِ وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا

“And if they separate, God will render (e)each free from want out of His abundance; and God is Omniscient, Wise.” (4:130)

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَإِيَّاكُمْ أَنِ اتَّقُوا اللَّهَ وَإِنْ تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَكَانَ اللَّهُ غَنِيًّا حَمِيدًا

“And God’s is whatever is in the heavens and whatever is in the earth; and indeed We enjoined9those who were given the Book before you, and unto you (too) that ye should take shelter in God; and if ye disbelieve, then, verily, God’s is whatever is m the heavens and whatever is in the earth; God is Self-Sufficient, Praise-worthy.” (4:131)

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَكَفَىٰ بِاللَّهِ وَكِيلًا

“And God’s is whatever is in the heavens and whatever is in the earth; and God is sufficient as a Protector.” (4:132)

إِنْ يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا

“If He pleaseth, He can cause you pass away, O’ people! and bring others (in your stead); and for this God hath power.” (4:133)

مَنْ كَانَ يُرِيدُ ثَوَابَ الدُّنْيَا فَعِنْدَ اللَّهِ ثَوَابُ الدُّنْيَا وَالْآخِرَةِ وَكَانَ اللَّهُ سَمِيعًا بَصِيرًا

“Whoever desireth the reward of this world, then with God is the reward of this world and the hereafter; and God is All-Hearing and All-Seeing.” (4:134)

Commentary

Verse 127

The right of women referred to here are those mentioned in Verse 4:3 at the commencement of this chapter.

‘Yateeman-nisa’ means the girl orphans. There is a reference about the dealings with orphans in Verses 2:220; 4:2; and 90:15.

No religion other than Islam has laid so much stress upon equity, particularly in dealings with women and orphans and prescribed so definitely their rights.

Verse 128

When Khuwailad, Salma-Ibn Nafe’s wife, got old, Salma wanted to divorce her and marry another woman. Khuwailad told her husband that he may marry another woman but not to divorce her and she would forego her turn, and he may have it whenever he pleased. But Salma did not agree. Khuwailad reported herself to the Holy Prophet and submitted her case. It was then that this ordinance was revealed (F.A.)

‘Nushuz’ means estrangement, dislike, hatred and ‘Eraz’ means turning away, avoiding, shunning.

The concluding words of this Verse and also of the next one are ‘Ihsan’ goodness and ‘Taqwa’ piety or guarding against evil. By these words it is quite obvious that the main or the sole demand of Islam is goodness and piety in every walk of life.

It is the right of every wife that her husband should leave her and give all reasonable attention to her. If she fears that her husband has a sort of aversion for her, she is advised to affect some sort of reconciliation with him with some terms and be content with them rather than demand or insist on divorce.

Verse 129

Justice between the wives means equal treatment to every one of them as regards feeding, clothing and giving them the other conjugal rights that not one of them should have the least grievance of partiality. If one night is spent with one wife the other night must be spent with the other, by regular turns. Verse 4:3. If such a perfect equity is not practicable, then the husband should at least be mindful not to be totally inclined towards one particular wife and leave the other totally pending or in suspense.

The equity or justice with which the Holy Prophet and ‘Ali dealt with their wives, was a perfect model. It is said that neither the Holy Prophet nor ‘Ali, even performed ablution in the house of any other of their wives when it was the turn of another one. It must be noted in Verse 4:3 that first and the foremost condition or the requisite in a man is the perfect justice or equity before he avails of the license to marry another woman otherwise the man has to be content with only one10.

It is to be noted that the concluding words of this Verse as well as of the preceding one, stress on goodness and piety, i.e., guarding against evil which mars the object of the human life on earth.

Verse 130

Note the highly consoling promise of God’s grace and bounty to the parties separated justly, with goodness and piety.

Verse 131

Piety is once again repeated in this verse as the object of the human life on earth.

Verse 132

Here Qur’an has repeated the Absolute Sovereignty of God over the entire universe to emphasise that man in his individual domestic, social and personal attitude, should have in mind that he is not free to decide as he likes, disregarding the fact that he is only subservient and a part of the whole which is administered by the Absolute who needs nothing and everything is sustained by Him. (A.P.)

Verse 133

Note the warning against being totally wiped out of existence and being substituted with some other people, faithful and obedient to the Lord. This warning clearly indicates that a nation will Ire allowed by God to exist until it is not totally rebellious and disobedient. Many rebellious people Viz. the ‘Ad’ & ‘Thamad’ had met such a fate11.

• 1. Fatwa.
• 2. Their right to inheritance and the freedom of choice given to them by the law Refer to Verse 4:3.
• 3. God’s decision.
• 4. Ar. ‘Nushooz’ Refer to Verse 4:34.
• 5. Self-interest always influences man and woman which is the root of all disputes.
• 6. Ar. ‘Shoh’ Avarice.
• 7. Equity in Love. Refer to Verse 4:3.
• 8. Justice.
• 9. Ar. ‘Wassaina’, instructed.
• 10. Refer to Verse 4:3.
• 11. Refer to Verses 89:7-13; 91:11.