Surah Nisa ayat 128 Tafsir Quran 4:128

﴿وَإِنِ امْرَأَةٌ خَافَتْ مِن بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَا أَن يُصْلِحَا بَيْنَهُمَا صُلْحًا ۚ وَالصُّلْحُ خَيْرٌ ۗ وَأُحْضِرَتِ الْأَنفُسُ الشُّحَّ ۚ وَإِن تُحْسِنُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا﴾
[ النساء: 128]

4:128 And if a woman fears from her husband contempt or evasion, there is no sin upon them if they make terms of settlement between them - and settlement is best. And present in [human] souls is stinginess. But if you do good and fear Allah - then indeed Allah is ever, with what you do, Acquainted.

And if a woman wa-in imra’atun is in the nominative because of it being the subject of the explicative verb that follows fears anticipates from her husband ill-treatment if he looks down on her by refraining to sleep with her or by not maintaining her adequately because he is averse to her and aspires to one more beautiful than her or rejection turning his face away from her they are not at fault if they are reconciled through some agreement in terms of shares and maintenance expenses so that she concedes something to him in return for continuing companionship; if she agrees to this then that is fine but if she does not then the husband must either give her all her due or part with her an yassālahā ‘they reconcile’ the original tā’ of yatasālahā has been assimilated with the sād; a variant reading has an yuslihā from the fourth form aslaha; reconciliation is better than separation ill-treatment or rejection. God exalted be He in explaining the natural disposition of man says But greed has been made present in the souls al-shuhh is extreme niggardliness meaning that they have a natural propensity for this as if they the souls are ever in its presence never absent from it. The meaning is a woman would scarcely allow another to share her husband with her and a man would scarcely allow her to enjoy him if he were to fall in love with another. If you are virtuous in your conjugal life with women and fear being unjust to them surely God is ever aware of what you do and He will requite you for it.

And if a woman be apprehensive about her husbands ill treatment and she fears his aversion and cruelty or desertion, they incur no blame should they reconcile their quarrel and reconcile themselves with their own hearts and with Allah, for, the action of reconciling persons is consistent with piety. What prejudice the minds are greed or cupidity and non-admission of a point claimed in argument or of conceding anything asked or required. But if you turn your thoughts on moral excellence and benevolence and entertain the profound reverence dutiful to Allah, you shall find that Allah has always been Khabirun of all that you do

The Ruling Concerning Desertion on the Part of the Husband Allah states, and thus legislates accordingly, that sometimes, the man inclines away from his wife, sometimes towards her and sometimes he parts with her.
In the first case, when the wife fears that her husband is steering away from her or deserting her, she is allowed to forfeit all or part of her rights, such as provisions, clothing, dwelling, and so forth, and the husband is allowed to accept such concessions from her.
Hence, there is no harm if she offers such concessions, and if her husband accepts them.
This is why Allah said, فَلاَ جُنَاْحَ عَلَيْهِمَآ أَن يُصْلِحَا بَيْنَهُمَا صُلْحاً ( there is no sin on them both if they make terms of peace between themselves; ) He then said, وَالصُّلْحُ خَيْرٌ ( and making peace is better ) than divorce.
Allah's statement, وَأُحْضِرَتِ الأنفُسُ الشُّحَّ ( And human souls are swayed by greed. ) means, coming to peaceful terms, even when it involves forfeiting some rights, is better than parting.
Abu Dawud At-Tayalisi recorded that Ibn `Abbas said, "Sawdah feared that the Messenger of Allah ﷺ might divorce her and she said, `O Messenger of Allah! Do not divorce me; give my day to `A'ishah.' And he did, and later on Allah sent down, وَإِنِ امْرَأَةٌ خَـفَتْ مِن بَعْلِهَا نُشُوزاً أَوْ إِعْرَاضاً فَلاَ جُنَاْحَ عَلَيْهِمَآ ( And if a woman fears cruelty or desertion on her husband's part, there is no sin on them both ) Ibn `Abbas said, "Whatever ( legal agreement ) the spouses mutually agree to is allowed.".
At-Tirmidhi recorded it and said, "Hasan Gharib".
In the Two Sahihs, it is recorded that `A'ishah said that when Sawdah bint Zam`ah became old, she forfeited her day to `A'ishah, and the Prophet used to spend Sawdah's night with `A'ishah.
There is a similar narration also collected by Al-Bukhari.
Al-Bukhari also recorded that `A'ishah commented; وَإِنِ امْرَأَةٌ خَـفَتْ مِن بَعْلِهَا نُشُوزاً أَوْ إِعْرَاضاً ( And if a woman fears cruelty or desertion on her husband's part ), that it refers to, "A man who is married to an old woman, and he does not desire her and wants to divorce her.
So she says, `I forfeit my right on you.' So this Ayah was revealed." Meaning of "Making Peace is Better Allah said, وَالصُّلْحُ خَيْرٌ ( And making peace is better ).
`Ali bin Abi Talhah related that Ibn `Abbas said that the Ayah refers to, "When the husband gives his wife the choice between staying with him or leaving him, as this is better than the husband preferring other wives to her." However, the apparent wording of the Ayah refers to the settlement where the wife forfeits some of the rights she has over her husband, with the husband agreeing to this concession, and that this settlement is better than divorce.
For instance, the Prophet kept Sawdah bint Zam`ah as his wife after she offered to forfeit her day for `A'ishah.
By keeping her among his wives, his Ummah may follow this kind of settlement.
Since settlement and peace are better with Allah than parting, Allah said, وَالصُّلْحُ خَيْرٌ ( and making peace is better ).
Divorce is not preferred with Allah.
The meaning of Allah's statement, وَإِن تُحْسِنُواْ وَتَتَّقُواْ فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيراً ( But if you do good and have Taqwa, verily, Allah is Ever Well-Acquainted with what you do ) if you are patient with the wife you dislike and treat her as other wives are treated, then Allah knows what you do and will reward you for it perfectly.
Allah's statement, وَلَن تَسْتَطِيعُواْ أَن تَعْدِلُواْ بَيْنَ النِّسَآءِ وَلَوْ حَرَصْتُمْ ( You will never be able to do perfect justice between wives even if it is your ardent desire, ) means, O people! You will never be able to be perfectly just between wives in every respect.
Even when one divides the nights justly between wives, there will still be various degrees concerning love, desire and sexual intimacy, as Ibn `Abbas, `Ubaydah As-Salmani, Mujahid, Al-Hasan Al-Basri and Ad-Dahhak bin Muzahim stated.
Imam Ahmad and the collectors of the Sunan recorded that `A'ishah said, "The Messenger of Allah ﷺ used to treat his wives equally and proclaim,
«اللَّهُمَّ هَذَا قَسْمِي فِيمَا أَمْلِكُ، فَلَا تَلُمْنِي فِيمَا تَمْلِكُ وَلَا أَمْلِك»
( O Allah! This is my division in what I own, so do not blame me for what You own and I do not own ) referring to his heart.
This was the wording that Abu Dawud collected, and its chain of narrators is Sahih.
Allah's statement, فَلاَ تَمِيلُواْ كُلَّ الْمَيْلِ ( so do not incline too much to one of them ) means, when you like one of your wives more than others, do not exaggerate in treating her that way, فَتَذَرُوهَا كَالْمُعَلَّقَةِ ( so as to leave the other hanging.
) referring to the other wives.
Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Al-Hasan, Ad-Dahhak, Ar-Rabi` bin Anas, As-Suddi and Muqatil bin Hayyan said that Mu`allaqah hanging means, "She is neither divorced nor married." Abu Dawud At-Tayalisi recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«مَنْ كَانَتْ لَهُ امْرَأَتَانِ فَمَالَ إِلى إِحْدَاهُمَا، جَاءَ يَوْمَ الْقِيَامَةِ وَأَحَدُ شِقَّيْهِ سَاقِط»
( Whoever has two wives and inclines to one of them (too much ), will come on the Day of Resurrection with one of his sides dragging.) Allah's statement, وَإِن تُصْلِحُواْ وَتَتَّقُواْ فَإِنَّ اللَّهَ كَانَ غَفُوراً رَّحِيماً ( And if you do justice, and do all that is right and have Taqwa, then Allah is Ever Oft-Forgiving, Most Merciful. ) The Ayah states: If you do justice and divide equally in what you have power over, while fearing Allah in all conditions, then Allah will forgive you the favoritism that you showed to some of your wives.
Allah then said, وَإِن يَتَفَرَّقَا يُغْنِ اللَّهُ كُلاًّ مِّن سَعَتِهِ وَكَانَ اللَّهُ وَسِعاً حَكِيماً ( But if they separate (divorce ), Allah will provide abundance for everyone of them from His bounty.
And Allah is Ever All-Sufficient for His creatures' needs, All-Wise.
) This is the third case between husband and wife, in which divorce occurs.
Allah states that if the spouses separate by divorce, then Allah will suffice them by giving him a better wife and her a better husband.
The meaning of, وَكَانَ اللَّهُ وَسِعاً حَكِيماً ( And Allah is Ever All-Sufficient for His creatures' needs, All-Wise. ) is: His favor is tremendous, His bounty is enormous and He is All-Wise in all His actions, decisions and commandments.

(4:128) If *157 a woman fears either ill-treatment or aversion from her husband it is not wrong for the husband and wife to bring about reconciliation among themselves (by compromising on their rights), for settlement is better. *158 Man's soul is always prone to selfishness, *159 but if you do good and are God-fearing, then surely Allah is aware of the things you do. *160

And if a woman fears from her meaning

*157).The actual response to the query begins here.
In order to appreciate the response fully one would do well to consider the query itself.
In the days of Ignorance a man was free to marry an unlimited number of women, who had virtually no rights.
When the preliminary verses of the present surah were revealed ( see especially verse 3 ) this freedom was circumscribed
in two ways.
First, the maximum number of wives was fixed at four.
Second, justice ( that is, equal treatment of wives ) was laid down as a necessary condition for marrying more than one.
This gives rise to the question whether a person is obligated by Islam to feel equally towards each of his wives, to love each to an equal degree, and treat them equally even in respect of sexual relationship.
Such questions are especially relevant with regard to a husband one of whose wives might be, say, afflicted with either sterility, permanent sickness or who is incapable of sexual intercourse.
Does justice demand that if he fails to live up to the standards of equality mentioned above that he should renounce his first wife in order to marry the second? Moreover, where the first wife is disinclined to agree to annulment of the marriage, is it appropriate for the spouses to make a voluntary accord between themselves, according to which the wife, towards whom the husband feels relatively less attracted, voluntarily surrenders some of her rights, prevailing upon her husband not to repudiate the marriage? Would such an act be against the dictates of justice? It is to questions such as these that these verses are addressed.

*158).
It is better for the spouses to come to a mutual understanding so that the wife may remain with the same man with whom she has already spent part of her life.

*159).
The 'selfishness' on the part of the wife is that even though she is conscious of the causes which have contributed to her husband's aversion towards her, she nevertheless expects from him the treatment that a husband accords to the wife that he loves.
The 'selfishness' of the husband, on the other hand, lies in suppressing her unduly and curtailing her rights to an intolerable extent, merely because she is keen to continue to live with him even though she has lost her attraction for him.

*160).
Here, too, God urges the male, as He usually does in such matters, to be magnanimous.
God urges a man to treat his wife, who has probably spent a considerable number of years with him as his companion, with kindliness and grace in spite of the aversion that he has come to feel for her.
He also urges man to love God, for if He were to deprive him of His loving care and blessing in order to punish him for his shortcomings, what place would he have under the sun?
 

The Ruling Concerning Desertion on the Part of the Husband Allah states, and thus legislates accordingly, that sometimes, the man inclines away from his wife, sometimes towards her and sometimes he parts with her.
In the first case, when the wife fears that her husband is steering away from her or deserting her, she is allowed to forfeit all or part of her rights, such as provisions, clothing, dwelling, and so forth, and the husband is allowed to accept such concessions from her.
Hence, there is no harm if she offers such concessions, and if her husband accepts them.
This is why Allah said, فَلاَ جُنَاْحَ عَلَيْهِمَآ أَن يُصْلِحَا بَيْنَهُمَا صُلْحاً ( there is no sin on them both if they make terms of peace between themselves; ) He then said, وَالصُّلْحُ خَيْرٌ ( and making peace is better ) than divorce.
Allah's statement, وَأُحْضِرَتِ الأنفُسُ الشُّحَّ ( And human souls are swayed by greed. ) means, coming to peaceful terms, even when it involves forfeiting some rights, is better than parting.
Abu Dawud At-Tayalisi recorded that Ibn `Abbas said, "Sawdah feared that the Messenger of Allah ﷺ might divorce her and she said, `O Messenger of Allah! Do not divorce me; give my day to `A'ishah.' And he did, and later on Allah sent down, وَإِنِ امْرَأَةٌ خَـفَتْ مِن بَعْلِهَا نُشُوزاً أَوْ إِعْرَاضاً فَلاَ جُنَاْحَ عَلَيْهِمَآ ( And if a woman fears cruelty or desertion on her husband's part, there is no sin on them both ) Ibn `Abbas said, "Whatever ( legal agreement ) the spouses mutually agree to is allowed.".
At-Tirmidhi recorded it and said, "Hasan Gharib".
In the Two Sahihs, it is recorded that `A'ishah said that when Sawdah bint Zam`ah became old, she forfeited her day to `A'ishah, and the Prophet used to spend Sawdah's night with `A'ishah.
There is a similar narration also collected by Al-Bukhari.
Al-Bukhari also recorded that `A'ishah commented; وَإِنِ امْرَأَةٌ خَـفَتْ مِن بَعْلِهَا نُشُوزاً أَوْ إِعْرَاضاً ( And if a woman fears cruelty or desertion on her husband's part ), that it refers to, "A man who is married to an old woman, and he does not desire her and wants to divorce her.
So she says, `I forfeit my right on you.' So this Ayah was revealed." Meaning of "Making Peace is Better Allah said, وَالصُّلْحُ خَيْرٌ ( And making peace is better ).
`Ali bin Abi Talhah related that Ibn `Abbas said that the Ayah refers to, "When the husband gives his wife the choice between staying with him or leaving him, as this is better than the husband preferring other wives to her." However, the apparent wording of the Ayah refers to the settlement where the wife forfeits some of the rights she has over her husband, with the husband agreeing to this concession, and that this settlement is better than divorce.
For instance, the Prophet kept Sawdah bint Zam`ah as his wife after she offered to forfeit her day for `A'ishah.
By keeping her among his wives, his Ummah may follow this kind of settlement.
Since settlement and peace are better with Allah than parting, Allah said, وَالصُّلْحُ خَيْرٌ ( and making peace is better ).
Divorce is not preferred with Allah.
The meaning of Allah's statement, وَإِن تُحْسِنُواْ وَتَتَّقُواْ فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيراً ( But if you do good and have Taqwa, verily, Allah is Ever Well-Acquainted with what you do ) if you are patient with the wife you dislike and treat her as other wives are treated, then Allah knows what you do and will reward you for it perfectly.
Allah's statement, وَلَن تَسْتَطِيعُواْ أَن تَعْدِلُواْ بَيْنَ النِّسَآءِ وَلَوْ حَرَصْتُمْ ( You will never be able to do perfect justice between wives even if it is your ardent desire, ) means, O people! You will never be able to be perfectly just between wives in every respect.
Even when one divides the nights justly between wives, there will still be various degrees concerning love, desire and sexual intimacy, as Ibn `Abbas, `Ubaydah As-Salmani, Mujahid, Al-Hasan Al-Basri and Ad-Dahhak bin Muzahim stated.
Imam Ahmad and the collectors of the Sunan recorded that `A'ishah said, "The Messenger of Allah ﷺ used to treat his wives equally and proclaim, «اللَّهُمَّ هَذَا قَسْمِي فِيمَا أَمْلِكُ، فَلَا تَلُمْنِي فِيمَا تَمْلِكُ وَلَا أَمْلِك» ( O Allah! This is my division in what I own, so do not blame me for what You own and I do not own ) referring to his heart.
This was the wording that Abu Dawud collected, and its chain of narrators is Sahih.
Allah's statement, فَلاَ تَمِيلُواْ كُلَّ الْمَيْلِ ( so do not incline too much to one of them ) means, when you like one of your wives more than others, do not exaggerate in treating her that way, فَتَذَرُوهَا كَالْمُعَلَّقَةِ ( so as to leave the other hanging.
) referring to the other wives.
Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Al-Hasan, Ad-Dahhak, Ar-Rabi` bin Anas, As-Suddi and Muqatil bin Hayyan said that Mu`allaqah hanging means, "She is neither divorced nor married." Abu Dawud At-Tayalisi recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «مَنْ كَانَتْ لَهُ امْرَأَتَانِ فَمَالَ إِلى إِحْدَاهُمَا، جَاءَ يَوْمَ الْقِيَامَةِ وَأَحَدُ شِقَّيْهِ سَاقِط» ( Whoever has two wives and inclines to one of them (too much ), will come on the Day of Resurrection with one of his sides dragging.) Allah's statement, وَإِن تُصْلِحُواْ وَتَتَّقُواْ فَإِنَّ اللَّهَ كَانَ غَفُوراً رَّحِيماً ( And if you do justice, and do all that is right and have Taqwa, then Allah is Ever Oft-Forgiving, Most Merciful. ) The Ayah states: If you do justice and divide equally in what you have power over, while fearing Allah in all conditions, then Allah will forgive you the favoritism that you showed to some of your wives.
Allah then said, وَإِن يَتَفَرَّقَا يُغْنِ اللَّهُ كُلاًّ مِّن سَعَتِهِ وَكَانَ اللَّهُ وَسِعاً حَكِيماً ( But if they separate (divorce ), Allah will provide abundance for everyone of them from His bounty.
And Allah is Ever All-Sufficient for His creatures' needs, All-Wise.
) This is the third case between husband and wife, in which divorce occurs.
Allah states that if the spouses separate by divorce, then Allah will suffice them by giving him a better wife and her a better husband.
The meaning of, وَكَانَ اللَّهُ وَسِعاً حَكِيماً ( And Allah is Ever All-Sufficient for His creatures' needs, All-Wise. ) is: His favor is tremendous, His bounty is enormous and He is All-Wise in all His actions, decisions and commandments.

( If a woman ) i.e. ’Umayrah ( feareth ) is aware of ( ill treatment ) i.e. refrains from having sex with her ( from her husband ) As’ad Ibn al-Rabi’, ( or desertion ) not speaking or sitting with her, ( it is no sin for them twain ) the man and the woman ( if they make terms of peace between themselves ) between the husband and wife whereby both of them are made content. ( Peace ) such that the wife is pleased ( is better ) than transgression and aversion. ( But greed hath been made present in the minds ) souls are naturally inclined to be parsimonious, such that the wife withholds the share of her husband; it is also said that this means: her greed drives her to be pleased. ( If ye do good ) if you are equal in your treatment of the young wife and the elderly wife in the estates and maintenance ( and keep from evil ) avoid transgression and aversion, ( Lo! Allah is ever Informed of what ye do ) of transgression and aversion.

And if a woman fears cruelty or desertion on her husband's part, there is no sin on them both if they make terms of peace between themselves; and making peace is better. And human inner-selves are swayed by greed. But if you do good and keep away from evil, verily, Allah is Ever Well-Acquainted with what you do.

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