Verses 127–134

Chapter 4: Al-Nisāʾ (The Women) · Printed edition: Volume 9, pp. 118–131

These verses are in conjunction with the ones in the beginning of the chapter which cover the subjects concerning women like marriage, prohibited degrees and inheritance, etc. Keeping it in view, it appears that these verses were revealed after those previous ones when the people asked the Messenger of God about the affairs affecting the women. The verses in the beginning of the chapter had resurrected the rights of women in property and social interactions, etc., which the people had previously killed.

God orders the Prophet to tell them in reply to their various queries that the laws establishing their rights on men are Divine decisions about which the Prophet has no say; not only that, but what is recited to them in the Book about the female orphans is also Divine order in which the Messenger of God has no say; not only that, but God orders them to deal with all the orphans with equity. Then come some rules concerning the discord and dispute between a woman and her husband which are generally found in every society.

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 ١٢٧

(4:127) And they ask you a decision about women, say: “Allah makes known to you His decision concerning them, and that which is recited to you in the Book concerning female orphans whom you do not give what is appointed for them while you desire to marry them, and concerning the weak among children, and that you should deal towards orphans with equity; and whatever good you do, Allah surely knows it”

al-Rāghib has said: “al-fatwā and al-Futyā means reply to difficult rulings; and they say: ‘I asked him a decision so he replied to me in this way’.”

It is understood from various usages of this word that it means a man’s reply concerning difficult affairs according to his opinion based on his ijtihād; or means the opinion itself concerning difficult matters, as is seen from this verse where al-fatwā has been attributed to God.

Although this verse may possibly be explained in various ways (based on different analyses of the full verse); yet, if we join this verse to those in the beginning of the chapter which are also concerned with women’s problems, it will be seen that this verse was revealed after those first ones. It means that their enquiries were concerned in a general way with the laws regarding women which Islam had legislated with which the people were not familiar in the days of jāhiliyyah; those laws were exclusively concerned with women’s rights regarding inheritance and marriage. Those questions were not about the orphan girls as this subject is not general; it is limited to a certain group and the rule about them has been laid down by the next sentence: And that which is recited to you in the Book concerning female orphans whom you do not give what is appointed for them while you desire to marry them. In short, the enquiry was about those things which cover the whole womenfolk, e.g., inheritance.

Consequently, the words: say: Allah makes known to you His decision concerning them, refers to verses in the beginning of the chapter and shows that decision is reserved for God and the Prophet doesn’t have any authority in this respect. The meaning is: They ask you to give them your decision concerning the women. Say: The right to give decision belongs to God and He has given you His decision when He revealed the verses at the beginning of the chapter.

…And that which is recited to you in the Book concerning female orphans whom you do not give what is appointed for them while you desire to marry them, and concerning the weak among children: As described above, the context shows that the rules for female orphans and the weak children has been added here because they have some link with the rules concerning women. Obviously, they were not included in their original enquiry which was limited to the women’s affairs only. The sentence, “and that which is recited to you”, is in conjunction with the pronoun, “them”, preceding it; such conjunction has been allowed by al-Farrāʾ, although other grammarians do not agree with him. Accordingly, the verse, “and that which is recited to you in the Book concerning female orphans” refers to those rules and ideas which were revealed at the beginning of the chapter. al-Tilāwah (recital) denotes recital of the words as well as description of the meaning of the words. The meaning is: “Say: God makes known to you His decision about the laws which are recited to you in the Book concerning female orphans.”

Some people take the word aliftāʾ in the meaning of explanation. According to them the meaning will be: “Say: God explains to you that which is recited to you in the Book.”

Many people have given various other constructions to these two sentences, but none of them is free from arbitrariness and inaccuracy which are not suitable for the Divine speech. For example, someone has said that the phrase, “that which is recited to you”, is in conjunction with the name, ‘God’; or with the implied pronoun in the phrase, ‘makes known’. Some have said that it is in conjunction with, ‘women’, in the first sentence which says: a decision about women. Another one has said that the word, ‘and’, in ‘and that which is recited’, begins a new sentence, it has no connection with the preceding verse; according to them, “that which is recited to you”, is the subject and, “in the Book”, is its predicate. Still, others have said that ‘wa’ in the verse ‘wa mā yutlā ʿalaykum’ is for oath and the verse concerning female orphans explains the words concerning them in the preceding sentence. According to him, the meaning will be: Say: ‘God makes known to you His decision—I swear with that which is recited to you in the Book—concerning female orphans… ‘ There is no need to point out the absurdities of these explanations.

Whom you do not give what is appointed for them while you desire to marry them: The speech describes the female orphans and points to their deprivations which were the main cause why God laid down the rules which were revealed earlier. Those just rules abrogated the prevalent customs and removed the hardships which the women were suffering. It was their custom that they used to take female orphans as their wards together with their properties; if she was beautiful, they married her and enjoyed both her beauty and her property. If, on the other hand, she turned out to be ugly or of plain features, they would not themselves marry her nor would they allow her to marry another man. In this way, they appropriated her property.

It shows that:

(1) The words of God, what is appointed for them, refer to the natural demands ingrained in the creation and that is the Divine Decree. The creation and the ingrained instincts pave for the human beings the path of their lives. It is that decree which has been appointed for him/her and tells him/her to marry when he/she reaches a certain age and which gives him/her the freedom to manage his/her property the way he/she likes. To prevent him/her from marrying or from managing his/her own property is depriving him/her from what God has appointed for him/her at the beginning of the creation.

(2) “While you desire to marry them”: It actually means, ‘while you are averse to marry them’. Therefore, the preposition ʿan (off, away from) is omitted but understood here. This omission is understood from the preceding phrase, “whom you do not give what is appointed for them”, and the following words, “and concerning the weak among children”.

“The weak among children” is in conjunction with, “female orphans”. They used to neglect orphaned children and deprive them from inheritance on the pretext that they were unable to ride and could not fight in defence of the women.

…and that you should deal towards orphans with equity: This is in conjunction with, His decision concerning them. The meaning is: Say: ‘God makes known to you His decision that you should deal towards orphans with equity. This widens the circle of this rule from a limited group, that is, female orphans and weak children to all the orphans and in all their affairs, be it their property or other matters.

…and whatever good you do, Allah surely knows it: It is a reminder to them that the rules which God has imposed on them about the women and the orphans are for their own good and God knows it. This encourages them to act on these rules because it is for their own good; and also warns them against disobeying the rules because surely God knows what they do.

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 ١٢٨

(4:128) And if a woman fears ill-usage or desertion on the part of her husband, there is no blame on them, if they effect a reconciliation between them, and reconciliation is better, and avarice has been made to be present in the (people’s) minds; and if you do good (to others) and guard (against evil), then surely Allah is aware of what you do.

This subject was not included in their enquiry but it has a sort of relevance with it, just like the order coming in the next verse: And you have it not in your power to do justice.

The order is given when the woman feels fear of mistreatment or desertion—and not the actual appearance of mistreatment or desertion—because attempts of reconciliation should be undertaken as soon as some symptoms and signs of ill-usage raise their head. The context shows that reconciliation here should take place when the wife forgoes some or all of her matrimonial rights in order to affect love, accord and genial relations for avoiding separation; and reconciliation is better.

…and avarice has been made to be present in the (people’s) minds: al-Shuhh (miserliness, avarice); it means that avarice has been ingrained in the human nature in order to guard his interests and avoid loss. Thus, every person looks after his own interest; a woman does not want to leave any of her matrimonial rights like dress, maintenance, accommodation and conjugal relationship; and the man does not show any affection and harmony when he wants to separate from the wife and does not like living with her. Therefore, there is no blame on them if they affect a reconciliation between them by forgoing some of their rights.

…and if you do good (to others) and guard (against evil) then surely Allah is aware of what you do: It is an admonition to men that they should not deviate from the path of doing good and avoiding evil; they should always keep in mind that God knows whatever they are doing; they should not oppress the women in domestic life and should not make them so frustrated that they forego their due rights just to keep peace in the family.

وَلَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ ۚ وَإِنْ تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا ١٢٩

(4:129) And you have it not in your power to do justice between wives, even though you may wish (it), but be not disinclined (from one) with total disinclination; so that you leave her as it were in suspense; and if you effect a reconciliation and guard (against evil), then surely Allah is Forgiving, Merciful

It gives further explanation of the order given in the beginning of the chapter where it was said: But if you fear that you will not do justice (between them), then (marry) only one. The same ideal of justice is seen in the preceding verse where it says: And if you do good (to others) and guard (against evil) then surely Allah is aware of what you do. Obviously, this preceding verse contains a shade of threatening. Thus, man is bewildered as to how to affect real justice between the wives. Justice is the exact middle between the two extremes and to pinpoint it exactly is extremely difficult; especially so, because the relationship between the spouses is that of love and one does not have much control on the inclinations of the heart. Therefore, God explains here that justice between the wives in its true sense—to stand exactly in the middle of the extremes is beyond human power even if one may wish it. What a man is obliged to do is that he should not be totally inclined to one of them, leaving the other one as it were in suspense; that is, she does not feel as if she has a husband because she gets no attention from him, nor is she free of marriage so that she may marry someone else and go her own way. It is wājib (necessary) on the husband to do justice between his wives, that is, he should treat all of them in equal manner and should fulfil their rights without excessiveness. And it is sunnah for him to do good to all of them without showing any dislike to any of them and without subjecting any of them to ill-treatment; this was the behavior of the Messenger of God with his wives.

The proviso, “but be not disinclined (from one) with total disinclination, so that you leave her as it were in suspense”, proves that the preceding sentence: And you have it not in your power to do justice between wives, even though you may wish (it), doesn’t mean that man cannot do justice between his wives at all, as some people have thought. And joining this misconception with the divine words: but if you fear that you will not do justice (between) them, then (marry) only one, they have claimed that Islam does not allow polygamy!

The proviso clearly shows that what has been negated is the real justice in which there is no excess at all and man stands in the exact middle; and what is allowed and made lawful is the practical justice in which minor inclinations are tolerated. Apart from that, the sunnah of the Holy Prophet and the polygamy practised before the eyes of the Prophet, as well as the custom prevalent among the Muslims without any break since that time is enough to remove such erroneous impressions. Apart from that, to think that the divine words: then marry such (other) women as seen good to you, two and three and four, are merely imaginary suppositions which have no practical application, will bring down the Divine words to the level of a riddle.

It should be noted that the words: And if you affect a reconciliation and guard (against evil), then surely Allah is Forgiving, Merciful, encourage the men with emphasis that whenever any signs of discord and dispute appear, they should try to bring reconciliation; then it goes on to say that it is a part of piety and with piety comes divine forgiveness and mercy. In the preceding verse, it was stated that reconciliation is better and they were exhorted to do good and guard against evil; then comes this verse which puts emphasis over emphasis.

وَإِنْ يَتَفَرَّقَا يُغْنِ اللَّهُ كُلًّا مِنْ سَعَتِهِ ۚ وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا ١٣٠

(4:130) And if they separate, Allah will render them both free from want out of His Ampleness, and Allah is Ample-giving, Wise

If the man and the woman separate by divorce, God will make them both free from want out of His Ampleness. Making them free from want in this context means that God will give them this freedom in all matters connected with matrimony, like harmony, intimacy and the wife’s maintenance and clothing, etc. God has not reserved either party for the other one; so, it is not that if they separate from each other, they will not get another spouse in their long life; rather it is a natural custom which is wide-spread among all the human beings and everyone by nature is inclined to marry.

The words: “and God is Ample-giving, Wise. And whatever is in the heavens and whatever is in the earth is God’s”, give the reason of the statement “God will render them both free from want out of His Ampleness”.

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 ١٣١

(4:131) And whatever is in the heavens and whatever is in the earth is Allah’s, and certainly We enjoined those who were given the Book before you and (We enjoin) you too that you should be careful (of your duty to) Allah; and if you disbelieve, then surely whatever is in the heavens and whatever is in the earth is Allah’s and Allah is Self-sufficient, Praise-worthy

The verse puts emphasis on the call addressed to them that they should pay special consideration to piety in all the stages and in every situation of their matrimonial life. It also shows that going against piety is being ungrateful to Divine favors; the piety which is acquired by God’s obedience proves one’s gratefulness to Divine favors. Alternatively, we may say that it is only because of disbelief that one discards God’s fear: it may be open disbelief (as in the case of unbelievers and polytheists) or hidden disbelief (as in the case those believers who indulge in God’s disobedience).

The above explanation makes clear the words of God, and if you disbelieve, then surely whatever is in the heavens and whatever is in the earth is Allah’s, and Allah is Self-sufficient, Praise-worthy. The meaning is: If you do not remember what We have enjoined you and those who were before you and if you neglect this order and do not acquire piety—and it is disbelief in God or emanates from disbelief in God—it will not harm God at all. God is not in need of you or of your piety, and surely whatever is in the heavens and whatever is in the earth is God’s, and God is Self-sufficient, Praise-worthy.

Question: Why have the words: Whatever is in the heavens and whatever is in the earth is Allah’s, repeated three times in three consecutive verses?

Reply: In the first instance, it explains the reasons of preceding sentence: and Allah is Ample-giving, Wise. The second instance is a response to the conditional clause: and if you disbelieve. It means, if you disbelieve, then God is not in need of you; it is made more clear by the ending phrase: and Allah is Self-sufficient, Praise-worthy. The third sentence starts a new topic and gives a sort of reason to the Divine words: If He pleases, He can make you pass away.

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَكَفَىٰ بِاللَّهِ وَكِيلًا ١٣٢

(4:132) And whatever is in the heavens and whatever is in the earth is Allah’s, and Allah is sufficient as a protector:

We have repeatedly explained the meaning of the ownership of God. He is the Protector who manages His servants’ affairs and enough is He as a protector. He does not need any help in His work. If He was not pleased with the deeds of a people and was angry with their behavior, He could easily make them pass away and bring other people in their place, or He could pull them behind and let others go ahead of them. This meaning, which is pointed out by the context, establishes a connection between this verse and the next one: If He pleases, He can make you pass away O people!

إِنْ يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ ۚ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا ١٣٣

(4:133) If He pleases, He can make you pass away, O people! And bring others; and Allah has the power to do this

The preceding verse gives a clarion call for adherence to piety which God has enjoined this ummah and those who were before them from the People of the Book. In this context, it is clear that the declaration that God does not need anything is closely related to the order of piety. The meaning, therefore, will be like this: God has enjoined you all to adhere to piety, so be careful or your duty towards God. If you disbelieve, then God is Self-sufficient and He is the Owner of everything. He can manage it in any way He pleases, and for any purpose He pleases. If He pleases that He should be worshipped and people should adhere to piety but you did not follow His commands in a proper way, then God has the power to keep you behind and let others to precede you. Those people will do what God is pleased with; and clearly God has power to do so. Accordingly, the verse describes the possibility of exchanging unpious people with the pious ones. al-Baydāwī has narrated a tradition in his tafsīr that when this verse was revealed, the Messenger of God patted his hand on the back of Salmān and said, “ Surely they are his people.” This tradition supports the meaning given by us; and you should ponder on it.

Some exegetes have said that probably it means: If God pleases, He will destroy you all and bring other people in your place or other creation in place of human beings. But this meaning is not supported by the context. Of course, this explanation could be given for the verse: Do you not see that Allah created the heavens and the earth with truth? If He pleases He will take you off and bring a new creation. And this is not difficult for Allah ().

مَنْ كَانَ يُرِيدُ ثَوَابَ الدُّنْيَا فَعِنْدَ اللَّهِ ثَوَابُ الدُّنْيَا وَالْآخِرَةِ ۚ وَكَانَ اللَّهُ سَمِيعًا بَصِيرًا ١٣٤

(4:134) Whoever desires the reward of this world, then with Allah is the reward of this world and the hereafter; and Allah is Hearing, Seeing

It is another statement which exposes the error of him who discards piety and neglects Divine enjoyment, thinking that he only needs this world’s reward and booty. In fact, such a person has fallen into confusion, because the reward of this world and of the hereafter, both are with God, and in His hand. So, why should a man concentrate on the lower item of the two? Why should he not strive for the higher reward or both of them together? This meaning has been given by others; but more apparently, the meaning is this, and God knows better: Surely the reward of this world and the hereafter and the felicity of both together is with God. Therefore, man should strive to be nearer to Him, even he who wants only the reward and felicity of this world, because man cannot achieve felicity without fear of God and piety which can be obtained only through the Divine religion which He has ordained. Religion is the exclusive path to the real felicity and happiness. How can one get any reward unless God gives and issues it to him, and God is Hearing, Seeing.

Examining Narrations

1. al-Suyūtī says: Ibn Jarīr and Ibn al-Mundhir have narrated from Saʾīd b. Jubayr that he said: “Inheritance was not given except to a matured man who could manage and look after the property; children and women were not given any share in inheritance. When the verses of inheritance were revealed in the chapter of ‘The Women’, it proved very difficult to the people. They said, ‘What! will a child inherit one who cannot manage the property? And the women who are exactly in the same position? Will they inherit as a man inherits?’ They hoped that something will come down from the heavens to rectify the situation. They kept waiting. When they saw that nothing was happening, they said, ‘If it was established then it would become an unavoidable obligation.’ So, they decided to enquire further. They asked the Prophet; then God sent down the verse: And they ask you a decision about women, say, ‘Allah makes known to you His decision concerning them, and that which is recited to you in the Book concerning female orphans who you do not give what is appointed for them while you desire to marry them’” (al-Durr al-manthūr)
2. ʿAbd b. Hamīd and Ibn Jarīr have narrated from Abraham that he said about this verse: “If an orphaned girl was ugly, they did not give her anything from the inheritance and prevented her from marrying until when she died, they would take her inheritance. Therefore, God revealed this verse.” (ibid.)

Author’s comment: These connotations have been narrated from numerous Shīʾī and Sunnī chains, some of which was given at the beginning of the chapter.

3. The words: whom you do not give what is appointed for them, mean what has been appointed for them in inheritance. al-Tabrisī has said that this meaning is narrated from Abū Jaʾfar. (Majmaʾ al-bayān)
4. al-Qummī has said that the verse: If a woman fears ill-usage or desertion on the part of her husband…, was revealed about the daughter of Muhammad b. Maslamah. She was the wife of Rāfiʾ b. Khadīj, and her age had advanced. He married another young woman and she looked more attractive to him than the daughter of Muhammad b. Maslamah. So, she said to him: “Don’t I find you turning away from me and preferring her?” Rāfiʾ said: “She is a young woman and is more attractive. If you wish, you may agree on this arrangement that she is given two or three days with me, and you have one day.” The daughter of Muhammad b. Maslamah refused. So, he gave her one divorce. Then he gave her another divorce. Still, she said, “By God, I will never agree unless you treat both of us in equal manner.” (God says: and avarice has been made to be present in the minds.) And the daughter of Muhammad b. Maslamah was not ready to forgo her share and persisted in her demand. Then Rāfiʾ told her that either she should agree or he would give her the third divorce. She did not like separation from her husband and agreed. She effected the reconciliation as described. So, God said: there is no blame on them if they effect a reconciliation between them, and reconciliation is better. When she agreed and settled down, he could not do justice between them. Then the verse was revealed: and you have it not in your power to do justice between wives, even though you many wish (it), but be not disinclined (from one) with total disinclination; so that you leave her as it were in suspense. It is not proper that you should attend to one wife and leave the other in suspense as though she is neither a widow nor married. When the woman agrees and accepts the terms which the husband had offered for reconciliation, then there is no blame on the husband or the wife to live according to the agreed terms. If she does not agree to forgo any of her rights, then he should either treat them equally or divorce her. There is no third alternative. (al-Tafsīr, al-Qummī)

Author’s comment: al-Suyūtī has narrated it in al-Durr al-manthūr from Mālik, ʿAbdu al-Razzāq, ʿAbd b. Hamīd, Ibn Jarīr, Ibn al-Mundhir and al-Hākim(who has confirmed this tradition as correct).

5. al-Suyūtī has said: “al-Tayālisī, Ibn Abī Shaybah, Ibn Rāhawayh, ʿAbd b. Hamīd, Ibn Jarīr, Ibn al-Mundhir and al-Bayhaqī have narrated from ʿAlī b. Abī Tālib that he was asked about this verse, and he said: “It is about a man who has two wives; one has become old or is ugly; so he wants to separate from her; she offers a compromise that he should remain with her for one night and with the other one several nights and should not divorce her. As long as it is done on her own free will, there is no difficulty in it. If she returns, he will treat both of them equally.” (al-Durr al-manthūr)
6. al-Kulaynī narrates through his chain of narrators from al-Halabī, from Abū ʿAbdillāh that he said: “I asked the Imām about the words of God: And if a woman fears ill-usage or desertion on the part of her husband. The Imām said, ‘It is about a woman who is married to a man and he dislikes her and says to her, “I want to divorce you.” She says to him, “Don’t do it, I hate that you should make me an object of ridicule in the society. Instead, take away my night and do with it whatever you want. If there is any other thing, that will also be given to you and let me be.” This is the meaning of the words of God: there is no blame on them if they effect a reconciliation between them, and this is the reconciliation.’” (al-Kāfī)

Author’s comment: There are other traditions of the same meaning narrated in al-Kāfī and al-Tafsīr of al-ʿAyyāshī.

7. al-Qummī narrates about the Divine words: and avarice has been made to be present in the (people’s) minds, that he said, “Avarice is ingrained in nature; some things she chooses to keep, some things she forgoes.” (al-Tafsīr, al-Qummī)
8. Hishām b. Sālim narrates from Abū ʿAbdillāh about the words of God: And you have it not in your power to do justice between wives, even though you may wish (it), that he said, “It refers to love.” (al-Tafsīr, al-ʿAyyāshī)
9. al-Kulaynī narrates through his chain of narrators from Noah b. Shuʾbah and Muhammad b. al-Hasan that they said, “Ibn Abi al-ʿAwjāʾ asked Hishām b. al-Hakam and said, ‘Is not God Wise?’ He said, ‘Certainly; He is the Most Wise.’He said, ‘Then tell me about the Divine words: then marry such (other) women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one. Is it not a decisive order?’ He said, ‘Certainly.’ Then he said, ‘Now, tell me about the Divine words: And you have it not in your power to do justice between wives, even though you may wish (it), but be not disinclined (from one) with total disinclination; so that you leave her as it were in suspense. Does a wise one talk like this?’ Hishām could not reply. So, he went to Medina to Abū ʿAbdillāh. The Imām said, ‘(You have come) when it is neither the time of hajj nor of ʿumrah!’ Hishām said, ‘Yes, may I be made your ransom! I have come for a problem which has kept me worried. Ibn Abi al-ʿAwjāʾ asked me a question and I could not reply him.’ The Imām said, ‘What is that ?’ Hishām narrated the full story.

“Abū ʿAbdillāh said to him, ‘As for the verse: then marry such (other) women as seem good to you, two and three and four; but if you fear that you will not do justice (between them) then (marry) only one, it speaks about the maintenance; and as for the verse: And you have not in your power to do justice between wives, even though you may wish (it), but be not disinclined (from one) with total disinclination; so that you leave her as it were in suspense, it speaks about love.’

“When Hishām went to Ibn Abi al-ʿAwjāʾ and told him the reply, he said, ‘By God, it is not from you.’” (al-Kāfī)

Author’s comment: A similar hadīth has been narrated from al- Qummī which says: An atheist asked Abū Jaʾfar al-Ahwal exactly the same question. He went to Medina and asked Abū ʿAbdillāh for the reply and the Imām replied him exactly in the same way. Abū Jaʾfar returned to the man and gave him the reply, on hearing which he said, “This you have brought from Hijāz.”

10. al-Tabrisī explains the Qur’anic words: so that you leave her as it were in suspense, in this way: You leave the one you are disinclined towards her as if she is neither married to a husband nor is free from marriage. He has said that this meaning is narrated from Abū Jaʾfar and Abū ʿAbdillāh. (Majmaʾ al-bayān)
11. The same book states about the Prophet that he used to distribute (provisions, time, etc.) among his wives, and then used to pray: “O God! This is my distribution of the things which I possess; do not blame me for the thing which you do possess and I do not.” (ibid.)

Author’s comment: This tradition has been narrated in Sunnī books through several chains. The phrase, “which you do possess and I do not”, refers to the love. Yet there is something wrong in this tradition. God is far above blaming someone for some thing not in his possession, not in his control. He Himself has said: Allah does not lay on any soul a burden except to the extent to which He has granted it (); and the Prophet was fully cognizant of His Lord’s dignity to ask Him to bring into existence a thing already existing.

12. al-Kulaynī has narrated through his chain of narrators from Ibn Abī Laylā that he said: “Narrated to me ʿĀsim b. Hamīd and said, ‘I was with Abū ʿAbdillāh when a man came to him and complained of his poverty. The Imām ordered him to get married. ‘Āsim said that (after that) the man’s poverty became more serious; so he came to Abū ʿAbdillāh. The Imām enquired about his condition; and he said that the poverty had increased. The Imām said, ‘Now, separate (from her).’ So, he divorced her. ʿĀsim reports that he again came to the Imām who asked him how did he do. He said, ‘I have become rich and my condition is very good.’ Then Abū ʿAbdillāh said, ‘I told you to do two things which God had ordered. God has said: And marry those among you who are single and those who are fit among your male slaves and your female slaves; if they are needy, Allah will make them free from want out of his grace; and Allah is Ample-giving, Knowing (). And He has also said: And if they separate, Allah will render them both free from want out of His Ampleness ().