بسم الله الرحمن الرحيم
وَاللاَّتِي يَأْتِينَ الْفَاحِشَةَ مِن نِّسَآئِكُمْ فَاسْتَشْهِدُواْ عَلَيْهِنَّ أَرْبَعةً مِّنكُمْ فَإِن شَهِدُواْ فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّىَ يَتَوَفَّاهُنَّ الْمَوْتُ أَوْ يَجْعَلَ اللّهُ لَهُنَّ سَبِيلاً (١٥)
And upon those of your women who commit fornication,1 call in as witnesses four people among yourselves to testify over them;2 then if they testify, confine them to their homes till death overtakes them or God finds another way for them.3 (15)
وَاللَّذَانَ يَأْتِيَانِهَا مِنكُمْ فَآذُوهُمَا فَإِن تَابَا وَأَصْلَحَا فَأَعْرِضُواْ عَنْهُمَا إِنَّ اللّهَ كَانَ تَوَّابًا رَّحِيمًا (١٦)
And the man and woman among you who commit this sin,4 punish them both.5 Then if they repent and mend their ways,6 forgive them. Indeed, God is the accepter of repentance and ever-merciful. (16)
إِنَّمَا التَّوْبَةُ عَلَى اللّهِ لِلَّذِينَ يَعْمَلُونَ السُّوَءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُوْلَـئِكَ يَتُوبُ اللّهُ عَلَيْهِمْ وَكَانَ اللّهُ عَلِيماً حَكِيماً وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الآنَ وَلاَ الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ أُوْلَـئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا (١٧-١٨)
[It should, however, remain clear that] God’s responsibility is to forgive only those who commit a sin while being overwhelmed with emotions7 and then quickly repent. It is they who are forgiven by God. And God is all-knowing and wise. But He will not forgive those who sin all their lives and, when death comes to them, say: “Now I repent!” [Similarly], there is no forgiveness for those who die as disbelievers. It is for these whom We have prepared a grievous punishment.8 (17-18)
يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ يَحِلُّ لَكُمْ أَن تَرِثُواْ النِّسَاء كَرْهًا وَلاَ تَعْضُلُوهُنَّ لِتَذْهَبُواْ بِبَعْضِ مَا آتَيْتُمُوهُنَّ إِلاَّ أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ فَإِن كَرِهْتُمُوهُنَّ فَعَسَى أَن تَكْرَهُواْ شَيْئًا وَيَجْعَلَ اللّهُ فِيهِ خَيْرًا كَثِيرًا (١٩)
Believers! It is unlawful for you to inherit women against their will,9 nor is it lawful to pester them [after marrying them] to take back some part of what you have given them – except where they have been guilty of open lewdness.10 And deal with them befittingly.11 Because if you dislike them, it may be that you dislike a thing and Allah brings about through it a great deal of good.12 (19)
وَإِنْ أَرَدتُّمُ اسْتِبْدَالَ زَوْجٍ مَّكَانَ زَوْجٍ وَآتَيْتُمْ إِحْدَاهُنَّ قِنطَارًا فَلاَ تَأْخُذُواْ مِنْهُ شَيْئًا أَتَأْخُذُونَهُ بُهْتَاناً وَإِثْماً مُّبِيناً وَكَيْفَ تَأْخُذُونَهُ وَقَدْ أَفْضَى بَعْضُكُمْ إِلَى بَعْضٍ وَأَخَذْنَ مِنكُم مِّيثَاقًا غَلِيظًا (٢٠-٢١)
And if you decide to take one wife in place of another, even if you had given one of them a whole treasure of wealth take not the least bit of it back:13 Would you take it by slander and by usurping rights?14 And how can you take it when you have lain with each other15 and they have taken from you a solemn covenant?16 (20-21)
وَلاَ تَنكِحُواْ مَا نَكَحَ آبَاؤُكُم مِّنَ النِّسَاء إِلاَّ مَا قَدْ سَلَفَ إِنَّهُ كَانَ فَاحِشَةً وَمَقْتًا وَسَاء سَبِيلاً (٢٢)
And you shall not marry the women whom your fathers married except what has been done in the past.17 Indeed, this is open lewdness, a very detestable thing and an abominable practice.18 (22)
حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ وَعَمَّاتُكُمْ وَخَالاَتُكُمْ وَبَنَاتُ الأَخِ وَبَنَاتُ الأُخْتِ وَأُمَّهَاتُكُمُ اللاَّتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُم مِّنَ الرَّضَاعَةِ وَأُمَّهَاتُ نِسَآئِكُمْ وَرَبَائِبُكُمُ اللاَّتِي فِي حُجُورِكُم مِّن نِّسَآئِكُمُ اللاَّتِي دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُواْ دَخَلْتُم بِهِنَّ فَلاَ جُنَاحَ عَلَيْكُمْ وَحَلاَئِلُ أَبْنَائِكُمُ الَّذِينَ مِنْ أَصْلاَبِكُمْ وَأَن تَجْمَعُواْ بَيْنَ الأُخْتَيْنِ إَلاَّ مَا قَدْ سَلَفَ إِنَّ اللّهَ كَانَ غَفُورًا رَّحِيمًا (٢٣)
Prohibited to you are your mothers, your daughters, your sisters, your maternal and paternal aunts, the daughters of your brothers and sisters;19 also your mothers who have suckled you and your sisters through fosterage.20 [Similarly], the mothers of your wives21 [are prohibited] and your step-daughters raised under you22 born of your wives with whom you have lain – no offence if you have not lain with their mothers, and also the wives of your real sons,23 and also prohibited are two sisters in wedlock at the same time,24 except for what has already happened. God indeed is Oft-Forgiving, Ever Merciful. (23)
وَالْمُحْصَنَاتُ مِنَ النِّسَاء إِلاَّ مَا مَلَكَتْ أَيْمَانُكُمْ كِتَابَ اللّهِ عَلَيْكُمْ وَأُحِلَّ لَكُم مَّا وَرَاء ذَلِكُمْ أَن تَبْتَغُواْ بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ إِنَّ اللّهَ كَانَ عَلِيمًا حَكِيمًا (٢٤)
Also [prohibited are] women already married, except those who come into your possession; this is a written obligation upon you from God.25 This is the law of God which is mandatory for you to obey. All women other than these are lawful for you, provided you obtain them [by paying the dower] through your wealth26 on the condition that you are chaste and do not commit fornication.27 Then [if you have not given them their dowers, then] pay them their dowers as [your] obligation for the benefit you have derived from them. If after a dower is fixed, you agree mutually on something there is no blame on you. Indeed, Allah is All- Knowing All-Wise. (24)
وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلاً أَن يَنكِحَ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ فَمِن مِّا مَلَكَتْ أَيْمَانُكُم مِّن فَتَيَاتِكُمُ الْمُؤْمِنَاتِ وَاللّهُ أَعْلَمُ بِإِيمَانِكُمْ بَعْضُكُم مِّن بَعْضٍ فَانكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَآتُوهُنَّ أُجُورَهُنَّ بِالْمَعْرُوفِ مُحْصَنَاتٍ غَيْرَ مُسَافِحَاتٍ وَلاَ مُتَّخِذَاتِ أَخْدَانٍ فَإِذَا أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَاحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ مِنَ الْعَذَابِ ذَلِكَ لِمَنْ خَشِيَ الْعَنَتَ مِنْكُمْ وَأَن تَصْبِرُواْ خَيْرٌ لَّكُمْ وَاللّهُ غَفُورٌ رَّحِيمٌ (٢٥)
And if any of you have not the means wherewith to wed free believing women, you may wed believing slave-girls who are in your possession:28 and [this should be kept in mind that] God has full knowledge of your faith.29 You are of the same species:30 so wed them with the permission of their masters, and give them their dowers, according to the norms;31 with the condition that they have remained chaste, neither being lustful, nor taking paramours. Then when they are kept chaste and then they commit fornication, their punishment is half that of free women.32 This permission is for those among you who fear sin;33 but it is better for you that you practice self-restraint. And [rest assured that if in spite of exercizing caution, you make a mistake] Allah is Most Forgiving, Ever Merciful. (25)
يُرِيدُ اللّهُ لِيُبَيِّنَ لَكُمْ وَيَهْدِيَكُمْ سُنَنَ الَّذِينَ مِن قَبْلِكُمْ وَيَتُوبَ عَلَيْكُمْ وَاللّهُ عَلِيمٌ حَكِيمٌ (٢٦)
God intends to explain His verses to you34 and to make you tread the paths of those before you, and to turn to you with mercy. And God is All-Knowing and Wise.35 (26)
وَاللّهُ يُرِيدُ أَن يَتُوبَ عَلَيْكُمْ وَيُرِيدُ الَّذِينَ يَتَّبِعُونَ الشَّهَوَاتِ أَن تَمِيلُواْ مَيْلاً عَظِيمًا (٢٧)
And God only wishes to forgive you, but those who follow their own desires, their desire [on the contrary] is that you stray grievously into error.36 (27)
يُرِيدُ اللّهُ أَن يُخَفِّفَ عَنكُمْ وَخُلِقَ الإِنسَانُ ضَعِيفًا (٢٨)
God wishes to lessen your restrictions37 [so that He accommodates your weaknesses] and [in reality] man has been created very weak.38 (28)
يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَأْكُلُواْ أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلاَّ أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ وَلاَ تَقْتُلُواْ أَنفُسَكُمْ إِنَّ اللّهَ كَانَ بِكُمْ رَحِيمًا وَمَن يَفْعَلْ ذَلِكَ عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا وَكَانَ ذَلِكَ عَلَى اللّهِ يَسِيرًا إِن تَجْتَنِبُواْ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُم مُّدْخَلاً كَرِيمًا (٢٩-٣١)
Believers! Do not consume one another’s wealth through evil means,39 but rather trade it by mutual consent, and do not kill yourselves.40 No doubt God is merciful to you.41 And [remember that] those who do this through injustice and oppression,42 We shall definitely cast them into a seething fire,43 and this is very easy for God.44 [Abstain from these sins because] things from which you are being stopped if you abstain from their big sins then We will delete your small misdeeds from your account and admit you into a place of honour.45 (29-31)
وَلاَ تَتَمَنَّوْاْ مَا فَضَّلَ اللّهُ بِهِ بَعْضَكُمْ عَلَى بَعْضٍ لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُواْ وَلِلنِّسَاء نَصِيبٌ مِّمَّا اكْتَسَبْنَ وَاسْأَلُواْ اللّهَ مِن فَضْلِهِ إِنَّ اللّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا وَلِكُلٍّ جَعَلْنَا مَوَالِيَ مِمَّا تَرَكَ الْوَالِدَانِ وَالأَقْرَبُونَ وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ إِنَّ اللّهَ كَانَ عَلَى كُلِّ شَيْءٍ شَهِيدًا (٣٢-٣٣)
And do not desire46 those things in which God has bestowed His favours on some of you than on others [because] men will get what they earn, and women will also necessarily get what they earn. [If you desire to outdo one another, then this is the sphere to do it] and [for this] and ask God of His bounty. Indeed, God has full knowledge of all things47 [These very preferences are kept in consideration in the distribution of inheritance as well] and in the wealth left by parents and relatives We have appointed heirs for each [according to these preferences; do not try to change them]. As for those with whom you have entered into agreements, given them their share. [However, in this regard, there should be no intention of harming an heir] because God is watching over all things.48 (32-33)
الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاء بِمَا فَضَّلَ اللّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنفَقُواْ مِنْ أَمْوَالِهِمْ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللّهُ وَاللاَّتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ فَإِنْ أَطَعْنَكُمْ فَلاَ تَبْغُواْ عَلَيْهِنَّ سَبِيلاً إِنَّ اللّهَ كَانَ عَلِيًّا كَبِيرًا (٣٤)
[On the basis of this very principle, between husbands and wives] men are the guardians of women, because God has given the one more preference over the other, and because they financially support them.49 Consequently, pious women are obedient [to their husbands] and keep their secrets because Allah also keeps secrets.50 And [on the basis of this very principle, you have been given the right that] as for those women from whom you fear rebellion,51 admonish them [first] and [next] refuse to share their beds and [even then if they do not listen] punish them. Then if they obey you, take no further action against them. Indeed, Allah is Exalted and Mighty.52 (34)
وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُواْ حَكَمًا مِّنْ أَهْلِهِ وَحَكَمًا مِّنْ أَهْلِهَا إِن يُرِيدَا إِصْلاَحًا يُوَفِّقِ اللّهُ بَيْنَهُمَا إِنَّ اللّهَ كَانَ عَلِيمًا خَبِيرًا (٣٥)
And if [even after this, the situation does not improve and] you fear a breach between the husband and the wife, appoint one arbitrator from the man’s family, and another from the woman’s;53 [it is expected that] if [the husband and wife] both wish for reformation, Allah will create harmony between them. Indeed, Allah has full knowledge, and is acquainted with all things.54 (35)
(Translated from Al-Bayān by Dr Shehzad Saleem)
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1. The Qur’ānic words used are: وَاللاَّتِي يَأْتِينَ الْفَاحِشَةَ. The word الْفَاحِشَةَ means “fornication”. This word is commonly used in Arabic to connote this meaning. The verb used with it expresses continuousness and thus has been translated keeping in view this aspect. It is thus evident that prostitutes are being referred to. Since in this case the main offender is the woman, men are not mentioned.
2. That is they bear witness that these women are in fact prostitutes who habitually commit fornication. In Sūrah Nūr also, the Almighty has sustained the condition of four witnesses to prove this crime.
3. It is evident from this that this is a temporary directive. Thus God finding a way for the prostitutes that this verse mentions materliazed later such that because of prostitution, these women were regarded as criminals of both fornication and fasād fī al-ard (spreading anarchy in the land). It is evident from certain narratives that the punishments of these two crimes mentioned in verse twenty four of Sūrah Nūr and verse five of Sūrah Mā’idah respectively were administered to them.
4. This is a mention of common perpetrators of this sin who indulge in it as paramours. Since both the man and woman are known in this case, hence both are mentioned. The masculine gender is used here to refer to the dominant partner, as per general linguistic principles.
5. It is this punishment which was later prescribed to be one hundred lashes. This is extreme punishment of the crime and is only given to those criminals who commit the crime in its ultimate form and do not deserve any lenience as far as their circumstances are concerned.
6. It is evident from this that mending ways is an essential requirement of repentance. If someone does not desist from evil, he is not forgiven by mere utterance of words of repentance; in fact, on the contrary, this becomes a source of God’s displeasure
7. The Qur’ānic word used is جَهَالَة. Though it also means “ignorance” it is predominantly used to mean commiting sin or mischief while being overwhelmed by emotions. Thus in Arabic it generally occurs as an oposite of self-control (hilm) instead of knowledge (‘ilm).
8. The Qur’ān has determined these two cases of acceptance or rejection of repentance. After this, one case remains: a person was not able to repent right after his sin; however, he did not delay repentance till his death. In this case, the Qur’ān is silent and in the words of Imām Amīn Ahsan Islāhī, this silence creates hope as well as fear and the purport of the Qur’ān also seems that one should remain between hope and fear in this case. He says that in spite of this what comes to his mind is the fact that such people would hopefully attain salvation through the intercession of the Prophet (sws) because in their case there is no reason for it to be prohibited.
9. The Qur’ānic words used are أَن تَرِثُواْ النِّسَاء كَرْهًا. The word كَرْهًا is in the meaning of و هن كارهات أو مكرهات. Deliberation on this construction shows that becoming an heir mentioned in the verse cannot refer to becoming an heir to someone’s wealth. The reason is that a person becomes an heir to a person’s wealth after the latter’s death, and the state of compulsion mentioned here can befall his heirs but not to him after his death. Thus to inherit here means to inherit women while regarding them as inheritance. This meaning is reinforced by traditions which say that in certain sections of pre-Islamic Arabia, the wives of a person were also transferred to his heirs like his wealth and animals would be. The Qur’ān has made it evident in this verse that women are not animals so that they can be caged whenever a person possesses them. They are fully free to exercise their will and make their decisions within the limits prescribed by God. Nothing can be imposed upon them without their consent.
10. Just as it is unlawful to inherit a woman, it is equally unlawful for a believer that if he dislikes his wife, to subject her to harsh treatment in order to recover any wealth or property that he has gifted her. Such an attitude can only be accepted if the wife is guilty of open sexual transgression. If the wife is not guilty of such behaviour and is living as a faithful and obedient lady leading a virtuous life, it is totally against justice and decency for the husband to harass her merely because he dislikes her. No doubt if a wife shows moral misconduct then this is a detestable thing, but no husband is allowed to deprive her of a decent living because he does not like her looks or because her temperament is different from his.
11. A husband who does not like his wife should still deal with her in accordance with the norms of justice and equity, graciousness and decency – to which his own nature testifies. The words used in the verse to convey this meaning are وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ. The word مَعْرُوف implies good conduct and behaviour and decent conventions and traditions of a society. Here too the meaning is no different. In other words, the Qur’ān instructs a husband to always adopt a befitting attitude with his wife in accordance with the good and upright traditions of the society whether he likes her or not.
12.The husband is told that if he treats her nicely in spite of his aversion to her, he might win the blessings of the Almighty both in this world and in the Hereafter.
While explaining the words used to convey the above mentioned meaning, Imām Amīn Ahsan Islāhī writes:
Although the word used here is عَسَى which in Arabic implies hope and expectation, those who are aware of the delicacies of the language know that when used on occasions such as this, it implies a promise from the Almighty. This reference points to the fact that those who give priority to higher human traits and values instead of appearance are promised great rewards from the Almighty for this sacrifice. Those who have actually embarked upon this track have borne witness to the veracity of this fact, and none other than God is the most truthful. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 270)
13. If the husband has decided to leave the wife, then it is not allowed for him to take back what he has given her. In verse 229 of Sūrah Baqarah, this same directive is given with similar emphasis. It is obvious from this that if wealth, property, clothes, jewellery and other items that have been gifted to the wife by the husband in any amount, they should not be confiscated by him.
14. Since earlier in verse nineteen, husbands are permitted to take back any wealth they may have gifted in case the wife is guilty of adultery, here at the end they are warned that they should not dare make an excuse to do so by wrongly blaming the wife. Imām Amīn Ahsan Islāhī writes:
… it is absolutely against the decency and integrity of a man to slander and accuse a lady with whom he had pledged to live forever under a firm marriage contract. It was she who had unveiled herself totally to him and both lived intimately and in great harmony with each other. How unseemly it is on the part of the husband that when relations had to be severed with her he should try to extract from her what he so willingly spent on her and should go as far as to malign and accuse her for this base purpose. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 271)
15. The Qur’ānic words used are: قَدْ أَفْضَى بَعْضُكُمْ إِلَى بَعْضٍ. While explaining them, Imām Amīn Ahsan Islāhī writes:
أفضى فلان إلى فلان means وصل إليه و دخل في حيزه. Similarly, the expression أفضى إلى فلان بسره would mean that he unveiled all his secrets before him. The Qur’ānic words are a very comprehensive and polite express of marital relations between husband and wife. Both are exposed to each other to such an extent and in such a manner that no part of their outer selves and no aspect of their emotions and feelings remain hidden from one another. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 270).
16. In this verse, the Qur’ān has called the marriage contract asمِّيثَاقًا غَلِيظًا. What is the reason for this? Imām Amīn Ahsan Islāhī writes:
... in my opinion the reason for this is that its actual conventional and legal status is that its a strong contract of rights and obligations between the spouses through which the two are united together with a will to stay with one another forever and both equally have rights over one another and have obligations towards one another. In their apparent form, the words of this contract are very simple and brief; however, they have alot of implications and corollories – which are well-known in every civilized society and sharī‘ah. It also needs to be kept in consideration that this contract is between the husband and wife; however, the knot is tied by the command of God, and just as human beings act as its witnesses, similarly God too is its witness. So what doubt remains in calling it مِّيثَاقًا غَلِيظًا? The Qur’ān has used these words for this relationship to refer to its real exaltedness: the husband must never forget that the knot tied between him and his wife is not through a frail thread; this relationship is very deeply grounded and under it just as the husband has rights, the wife also has rights which a husband must not evade. If he tries to run away from them, he will only belittle his honour and also make God angry. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 271)
17. The implication is that this law will not be enforced retrospectively so that on its basis all previous relationships are not investigated and in the light of this investigation verdicts are delivered on their validity or otherwise.
18. This abominable practice existed in certain sections of the Arab jāhiliyyah. The words used for it show that it being an act of open lewdness and a shameful and a detestable practice was also known to the nobles of the Arab society.
19. This and other relations prohibited for marriage stated here are, in the words of Imām Amīn Ahsan Islāhī is based on the need of human nature according to which where there exists the closeness of blood relationships or relationships similar to it at those places the bases of mutual affiliation should only be the higher sentiments of familial ties, love and affection. Neither should base and lewd desires contaminate it, nor should jealousy and envy intervene in it. Viewed thus, these blood relationships are the closest and their closeness has in it such sanctity that if there is any sexual leaning, a virtuous human nature would never tolerate it. There is no doubt that it is this sanctity which is the foundation of civilization, the spirit of culture and the fountainhead of pure and unadulterated sentiments of affection and gentleness that bring a family into being. The Almighty wants the gaze of a son for his mother, of a father for his daughter, of a brother for his sister, of a nephew for both his maternal and paternal aunts, of a maternal and a paternal uncle for their nieces to remain free from the slightest trace of sexual leaning. Sense and reason also bear witness that any sort of sexual proclivity between these relations is devastating for human dignity and honour and is totally against the unadulterated state of chastity and purity that distinguishes man from animals.
20. After mentioning relationships by lineage, relationships by fosterage are mentioned. While commenting on their sanctity, Imām Amīn Ahsan Islāhī writes:
In our society, people do not consider foster relationships as strong as what the Arabs considered them to be. This is because of the difference in customs between their society and ours. The truth of the matter is that this relationship has deep resemblance with the maternal relationship. A mother who suckles and brings up a child is his half-mother if not a full one. Moreover, how is it possible that a child not be influenced by someone whose milk has nourished and sustained him? An absence of such influence would mean that his nature has been perverted and it was necessary for a religion like Islam which conforms to human nature to reform such perversion. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 275)
While explaining how exactly a foster relationship is formed, Imām Amīn Ahsan Islāhī writes:
… such a relationship is not formed by some chance episode of suckling a child. The words of the Qur’ān stated in this verse clearly testify that this relationship is established only with the full intent of those involved. In other words, an accidental happening does not establish this relationship; it only comes into being after it is planned and is well thought of. Consequently, in the first place, the words used by the Qur’ān are اللَّاتِي أَرْضَعْنَكُمْ وَأُمَّهَاتُكُمْ (your mothers who have suckled you). Secondly, the word رَضَاعَة (radā‘ah) is used viz: وَأَخَوَاتُكُمْ مِنْ الرَّضَاعَة. People conversant with the subtleties of the Arabic language know that إِرْضَاع (irdā‘) is from the if‘āl category which in general has an element of emphasis in it. Moreover, the word رَضَاعَة (radā‘ah) is absolutely inappropriate to be used when a lady suckles a crying child to soothe him. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 275)
It is also evident from the words of the verse that foster relations are prohibited for marriage just as the ones through lineage are. This is the very purport of the Qur’ān. However, the style in which this directive is stated – peculiar to the sublime language of the Qur’ān – is such that what is self-evident because of intrinsic evidence or because of some logical outcome is not stated in words. The words used are: وَأُمَّهَاتُكُمْ اللَّاتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُمْ مِنْ الرَّضَاعَةِ (your mothers who have suckled you and your sisters through fosterage). As stated, together with foster mothers, foster sisters are also regarded as relations prohibited for marriage. Had the directive ended with foster mothers, nothing further could have been understood from it; however, if the relationship of fosterage with a mother makes her daughter a foster sister, then it is but logical to regard other relations of the foster mother to be also included in this directive. If being suckled through the same mother can make a girl a foster sister, why can’t the sister of the foster mother be regarded as the maternal aunt, her husband as the father, the sister of her husband as the paternal aunt, her daughter’s daughter and her son’s daughter as nieces. Hence, it is obvious that all these relations are also prohibited in marriage. This indeed is the purport of the Book of God and the words وَأَخَوَاتُكُمْ مِنْ الرَّضَاعَةِ testify to it. It is evident to any person of knowledge who deliberates on these words.
21. After a mention of relationships prohibited for marriage on the basis of lineage and fosterage, relationships which are prohibited for marriage on the basis of marriage itself are mentioned in the verse quoted earlier. Such is the obviousness of the sanctity of these relationships in human nature that no reasoning is required. Consequently, the daughter-in-law is prohibited for the father, and the mother-in-law, the wife’s daughter, the wife’s sister and both nieces of the wife, the maternal and paternal aunts of the wife are all prohibited for the husband. However, since these relationships are formed through the husband and the wife, a degree of weakness is found in them. Owing to this reason, the Qur’ān has imposed the following three conditions on the prohibition of these relationships: Firstly, only the daughter of that wife is prohibited with whom one has had conjugal contact. Secondly, only the daughter-in-law of a real son is prohibited. Thirdly, the sister of a wife, her maternal and paternal aunts and her two nieces are only prohibited if the wife is in wedlock with the husband.
22. These words do not form a condition; they are meant to make the directive of prohibition more effective. While explaining this aspect, Imām Amīn Ahsan Islāhī writes:
In the Arabic language, not every attribute is meant to impose a condition such that if the attribute does not exist, the directive would stand null and void. Intrinsic evidence and the context of the verse shows which attributes signify a condition and which merely portray a situation. In this particular instance, it is not only the context and intrinsic evidence but explicit words which testify that the daughter of a wife from the previous husband is only prohibited if the husband has had conjugal contact with the wife. It is thus evident that the real reason of prohibition for such a daughter is conjugal contact with her mother. If this is the case, then the husband cannot marry such a daughter whether she has been raised under his guardianship or not. It must be kept in consideration that in lofty classical Arabic especially that of the Qur’ān a negation after a positive assertion or vice versa are never without purpose: they are indeed very meaningful. Mostly, such a style is meant to remove ambiguity from a statement. Hence, the view of some people that marriage with only that daughter22 of a wife [with whom conjugal contact is made] is forbidden who is raised by the husband is incorrect. In their opinion, if this is not the case, then marriage is allowed. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 276)
23. The reason for this condition of “real sons” is that in the time of the Prophet (sws) people would consider marriage with the wives of the adopted sons as prohibited. By imposing this condition, the Qur’ān has elucidated the fact that mere adoption does not give the child the status of a begotten child nor does this adoption entail any prohibition regarding marriage.
24. The Qur’ānic words used are: وَأَنْ تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ (and two sisters in wedlock at the same time). A little deliberation shows that this expression is of the same style as the one which has been discussed before under foster relationships. Although the Qur’ān has only stated the prohibition of two sisters in simultaneous wedlock, it is evident that if combining two sisters in wedlock is a lewd thing as far as the relationship of marriage is concerned, then combining a lady with her brother’s daughter in wedlock or with her sister’s daughter in wedlock is like combining a mother and a daughter in wedlock. Hence, though the words used are: وَأَنْ تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ, the purport of the Qur’ān undoubtedly is: اْلمَرْاة خَالَتِهَا بَيْنَ اْلمَرْاةِ وَ عَمَّتِهَا وَ بَيْنَ وَ وَأَنْ تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ (and two sisters in wedlock at the same time and a lady with her brother’s daughter at the same time and a lady with her sister’s daughter at the same time). However, all these words are suppressed after بَيْنَ الْأُخْتَيْنِ because what is mentioned points towards this suppression as obviously understood. So obvious are the words of this suppression that no student of the Qur’ān can err in understanding them.
25. This is because coming into the ownership of a person would automatically annul her previous marriage. This was the law of those times which the Qur’ān kept intact. Thus prisoner women if they wanted could marry anyone because they were not required to seek divorce from their previous husbands.
26. It is evident from this that a nikāh should be conducted through wealth – which here refers to the dower. This payment is an essential pre-requisite of marriage. Consequently, it is directed subsequently that Muslims must immediately complete this obligation if they have not yet done so.
What is the significance of this dower? When a man and a woman pledge to marry, it is the man who takes on the financial responsibility of the woman he is bringing home; the dower is nothing but a symbolic expression of this responsibility. The Qur’ān uses the words صَدُقَه (saduqah) and اَجَر (ajar) for it. Both words imply money which is given to a wife for her needs in return for her companionship. Like nikāh and the nikāh sermon, dower payment is an ancient practice that was in vogue in Arabia before the advent of the Prophet Muhammad (sws). It is mentioned in the Bible (Genesis, 34:12; Exodus, 22:17) in similar terms.
While commenting upon the importance of this age-old custom Imām Amīn Ahsan Islāhī writes:
… matters in which payment of money is a pre-condition and the payment itself is not a favour but a duty such that it is understood even though it may not be mentioned and its payment is an obligation dependent on the social status of the lady – then such matters are serious ones both as regards the sharī‘ah and the norms of society. No sensible person will become party to such a contract unless after deep consideration, he prepares himself to fulfil its responsibilities – [it is] for these benefits that the payment of the dower has been made essential. Those who have overlooked these benefits deem that the payment of the dower money has relegated the status of a woman to a saleable commodity. This of course is the result of not properly perceiving the underlying reason for the payment of the dower. The reason for this payment is to sound a warning to every person seeking to enter the sacred bond of marriage that he must think over the extent of responsibility this step will entail. Marital matters must be taken seriously. Even words said in a light-hearted manner in such matters have a solemn status. It is like walking on a sharp-edged sword. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 278)
27. It is evident from this that chastity is essential for marriage. No fornicator – man or woman – has the right to marry a chaste woman or man except if the matter has not reached the court and they cleanse themselves through repentance.
28. These are from among the steps taken to gradually eliminate the institution of slavery. Thus it was allowed that slave-women who were brought up well by their owners, were kept chaste by them and had also converted to Muslims could be married by those who did not have the means to marry free-women so that the need of these people was also fulfilled and these women who had been mentally and morally downgraded were able to lead lives equal in status to free-women.
29. Ie. the real basis of honour and respect is faith and this is not merely the share of free families; there is all the possibility that a slave-lady be superior in faith to free men and women of higher status.
30. The implied meaning is that all mankind is the progeny of Adam and Eve. Being a slave-man or a slave-maiden is only a temporary situation. There is no difference between mankind in their capacity of being human beings.
31. So that their status is raised in the society and they too are considered equal to free women.
32. It is absolutely evident from this that the punishment of a hundred lashes for criminals of fornication mentioned in Sūrah Nūr is the utmost punishment, which should be given only when the crime has been committed in its ultimate form and the criminal does not deserve any lenience as far as the circumstances of the crime are concerned. Consequently, criminals who are foolish, insane, have been compelled by circumstances, are without the necessary protection required to abstain from committing a crime, or cannot bear the punishment are all exempt from this punishment, and a court can also give them lesser punishment. Hence, it was said about the slave women who were present in the Prophet’s times, that they also cannot be administered this punishment because of improper upbringing and education and because of lack of family protection – so much so, if their husbands and masters had done all they could to keep them chaste and in spite of this they committed the crime, they shall be given only half this punishment ie. fifty lashes instead of hundred.
33. This has been said because such a marriage could result in a clash between rights of marriage and rights of ownership and this can ruin marital life.
34. The Qur’ānic words used are: يُرِيدُ اللّهُ لِيُبَيِّنَ لَكُمْ. The particle لِ occurs after يُرِيدُ (He intends) whereas in verse 27 ahead the particle أَنْ occurs after the same word. What is the difference between the two? Imām Amīn Ahsan Islāhī writes:
… by going through all the examples of both these styles in the Qur’ān, it becomes evident that the word intention is used in two meanings in it: first, as an ultimate decision and certain intention, and second, “to desire something”. When the first meaning is implied, then the particle لِ is used and when the second one is implied, the particle أَنْ is used. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 282)
35. This whole statement is mentioned here as a decision of God. The reason for this is that it was already determined in the scheme of God that through Muhammad (sws), He will provide guidance to all mankind. This scheme was also divulged by all Prophets of God and was also a requisite of God being all-knowing and all-wise. The reason is that the all-knowing and all-wise cannot be negligent in providing guidance to His creatures after creating them.
36. The reference is to the People of the Book, specially the Jews who because of their enmity with the religion of truth and its followers were day and night busy in this activity.
37. This is an allusion to the restrictions which had been imposed on people because of the juristic hair-splitting of the scholars. They are called إِصْرٌ وَ إغْلاَلٌ (burdens and shackles) by the Qur’ān at another place.
38. This is a mention of human nature. The implied meaning is that the unnatural and self-appointed burdens that have been imposed on it had to be relieved one day. The Creator of mankind is aware of its weaknesses. It is not possible that He allow it to be burdened with what it cannot bear or bear with great difficulty.
39. This means ways which are against justice, honesty, fairness and against the good conventions of a society and in which the basis of dealing is not the real consent of the parties and the interest of one is safeguarded in all respects while the other is made a target of deceit or damage by taking advantage of his helplessness or compelling circumstances. It is this directive of the Qur’ān which forms the basis of all prohibitions in Islam that pertain to economic matters. Obtaining money through illegal gratification, theft, extortion, lying, co-operation with evil, embezzlement, misappropriation, consuming unclaimed items without publicizing them, all come under it. The various forms of sale and purchase and crop-sharing whose prohibition is found in certain narratives belong to this directive of the Qur’ān.
40. The Qur’ānic words used are: وَلاَ تَقْتُلُواْ أَنفُسَكُمْ. The word أَنفُسَكُمْ used is similar to the usage of the word أَمْوَالَكُمْ earlier. So the opinion of the people who interpret it to mean “suicide” is against linguistic principles. For this interpretation, the style should have been different. Similarly, it must also remain in consideration that devouring one another’s wealth and the prohibition of unjustly killing someone are mentioned at one place in this verse by the Almighty. What is the reason for this? Imām Amīn Ahsan Islāhī, while explaining this, writes:
... the reason for mentioning them together is that both have a deep relationship with one another. The greed for wealth does away with one’s sensitivity towards procuring it legally or illegally and then this malady makes people so blind that it can cause bloodshed. If one researches into the reasons for various social disorders and carnages, one will find that the most common reason for this is greed for wealth. Because of this deep relationship with one another, Islam has equally emphasized the sanctity of wealth and life. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 282)
41. The implication is that when God is merciful, how can He approve of His creatures unjustly devouring the wealth of one another and kill one another? He would want that people should live with one another and be merciful to one another (رُحَمَآءُ بَيْنَهُمْ).
42. The Qur’ānic words used are: عُدْوَانًا وَظُلْمًا. When they are mentioned together, they point to two separate types of sin. The latter of these refers to sins in which the obligations of a person towards another are not discharged fairly, while the former refers to forcibly laying hands on the life and wealth of someone. However, when these words are mentioned separately, their meaning is almost synonymous.
43. The Qur’ānic word used is نَارًا. It is mentioned as an indefinite noun to magnify it. I have tried to keep this in consideration in the translation.
44. These words point to a veiled reality. Imām Amīn Ahsan Islāhī, while explaining this, writes:
… people who believe in God but do not have the right conception of His justice and mercy are very generous in giving leeway to themselves. They keep on committing big sins and like the Jews expect that God will be very merciful to them. The word سَيُغْفَرُلَنَا (soon we shall be forgiven) of the Jews cited by the Qur’ān reflects their mentality. In reality, such people become bold and indifferent because of the respite and opportunity given to them by God as per His established practice; however, their excuse-seeking nature tries to find refuge in God’s mercy. The fact of the matter is that if God is merciful why should He show mercy to the unjust? The real people who are worthy of His mercy are the oppressed who have been harassed and troubled by them all their lives and who did not even utter a word of complaint. The Almighty has addressed people of such mentality and said: Casting into Hell people who are leading lives replete with oppression and injustice shall not be the slightest burdensome for God. This is because just as He is merciful. He is also just and this justice is a consequence of His mercy. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 286)
45. Big sins refers to ones which are the consequence of violating the ten commandments of God mentioned in Sūrah Banī Isrā’īl (17:22-39). It is a great favour of God that the reward of those who protect themselves from these sins is that God forgives their small sins because of His unfathomable mercy. Imām Amīn Ahsan Islāhī, while pointing to another thing in the tafsīr of this verse, writes:
Here it needs to be kept in condideration that the way to protect one’s self from small sins is that a person refrain from big sins. A person who returns thousands of rupees he borrowed will never toleretate the humility of being called a defaulter for a few borrowed rupees. On the other hand, those who commit grave and big sins but are very diligent in doing small virtuous acts are ones who strain out gnats and swallow camels. They urge others to pay zakāh even in the minutest amounts they own but themselves build houses from the wealth of the orphans and from the income of religious endowments. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 288)
46. The Almighty has said this because the real sphere in which one should strive in outdoing others is not the sphere of inborn abilities and characteristics because in this sphere some in reality are stronger than others. The Almighty has created some people superior to others as regards their mental, physical, economic and social status. Similar is the case of a man and a woman. They have been created as counterparts such that one is by nature the active member and the other the passive one. While the former trait needs domination, vigour and force, the latter needs gentleness, subtlety and acquiescence. Viewed thus, each possesses relative superiority to the other. These are inborn characteristics and any effort to surpass one another in this area would be tantamount to waging war against nature. This would of course only leave them to mourn their own misfortune.
47. The Almighty has directed attention to another sphere in which people should strive to outdo one another. This is the sphere of earning reward for oneself through good deeds, high character, worship and virtue. The Qur’ān at various places has referred to this sphere by the comprehensive words “faith” and “righteous deeds”. There is no restriction on anyone in striving to outdo others in this sphere; in fact, trying to surpass others in this sphere is as desirable as it is condemnable in the sphere of innate abilities. Both a man and a woman will earn great reward if they strive and exert themselves in this area. It is open for every person whether a bondsman or a free man, a person of high social status or low, good-looking or ugly, blind or blessed with the faculty of sight. If a person does want to become superior to others, it is this sphere that he should select for all his efforts and endeavours. Wasting one’s effort in the wrong sphere only brings into existence clashes and disputes which are of no avail. Consequently, if he really wants to test his mettle and expend his energies, he must select the sphere of piety and virtue.
48. This is a reference to the distribution of inheritance which is mentioned earlier in this sūrah. Keeping in view the background and context, this verse is a warning for any effort undertaken to change the shares ordained by the Almighty. Imām Amīn Ahsan Islāhī writes:
… with this reference, the purpose is to further emphasize the fact that the heirs ordained by God are the real heirs. Neither is there any possibility of any change in them because of personal inclinations nor can the amounts of the prescribed shares be changed. If a person has promised to give something to a non-heir, then he should it give from the wealth reserved for such people. This can only refer to that part of the wealth in which he can make a will and which has been kept apart by God from His division. This share has been left by Him for such people. That is why the word used is نَصِيبَهُمْ (their share). In the end, the attribute of God knowing everything is mentioned as a warning: the most secretive of efforts expended for any baseless bias cannot remain hidden from Him. He is present everywhere and watching everything and is aware of the hidden and the apparent. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 289)
49. In this verse, the Almighty has stated His principle regarding the organization of a family set-up. A family is like a small state. Just as every state requires a ruler for its establishment and survival, this small state also requires someone to take charge of its helm. Either the husband could have been bestowed with this responsibility or the wife. The Qur’ān informs us that the husband has been entrusted with this responsibility. The expression قَوَّامُونَ عَلَى النِّسَاءِ has been used by the Qur’ān to convey this purport. In Arabic, when the preposition عَلَى is used after the verb قَامَ, the meanings of “protection” and “financial responsibility” are incorporated in the verb. This, in other words, refers to heading a family and all these things are mutually essential. The Qur’ān has given two reasons for this choice. While explaining these reasons, Imām Amīn Ahsan Islāhī writes:
First, men have been granted superiority over women. There are certain innate abilities and traits in men which are more pronounced in them and because of which they have been made the head of a family unit. For example, a man is much more gifted innately to protect and to defend himself and to earn a livelihood and to take the initiative than a woman. It should be appreciated here that the superiority men have over women is not absolute: it is only in certain spheres – spheres which entitle men to become head of the family unit. There are certain other spheres in which women are superior to men but they do not entitle them to become the head of family. For example, a man does not have the extent of ability a woman has to take care of household affairs and to look after children. That is why the superiority which is mentioned in the verse is alluded to in an implicit manner such that it can be concluded that both men and women are superior to one another in different spheres;49 however, a man is superior to a woman as far as becoming the head of family is concerned.
Second, a husband bears financial responsibility for the wife. It is his obligation to earn and fulfil the needs of his wife and children. Obviously, this responsibility has not been granted as a coincidence or as a favour, but because of the fact that only he is fully capable of doing so. He only has this ability and only he can fulfill its rights. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 291)
50. After declaring that the husband should head a family, the Qur’ān goes on to point out certain things to the wife for the smooth functioning of the institution of family. They are:
1. Wives should be obedient and adaptable to their husbands.
2. They should keep the secrets of their husbands and protect their honour and integrity.
The first of these things does not require elaboration. Without obedience and adjustment, no system can work whether it be a state or any other institution. This is the natural requirement of any system. In the absence of these attitudes, no system can function and will ultimately disintegrate by giving way to indiscipline and anarchy.
The expression حَافِظَات لِلْغَيْبِ has been adopted for the second of these things. Generally, this expression has been taken to imply “guarding in absentia”. This writer has taken it to imply “keeping of secrets”, as this in his opinion is the correct connotation of the expression. While explaining the meaning of this expression, Imām Amīn Ahsan Islāhī writes:
… one reason for adopting this meaning is that the word غَيْب is very commonly used to imply “secrets”. Second, here the nature of the expression is such that it cannot be taken to mean “guarding in absentia”. Third, guarding of secrets is one of the most important issues between a husband and wife. They are natural protectors of one another in this regard. The position of the wife is more important in this regard. She has full knowledge of her husband’s weaknesses and strengths. She is well aware of what ensues in the house as well has full knowledge of the extent and nature of her husband’s wealth and property. His honour and integrity rest with her. If she decides to reveal all his secrets, she can totally disgrace him. For this reason, the Qur’ān has specially mentioned this attribute of a wife. The addition of the words حَفِظَ اللَّهُ is very meaningful and refers to the exalted status of this attribute: it is in fact a manifestation of a divine attribute in man. The Almighty also keeps secrets of His creatures. If He starts revealing their secrets, everyone would be totally humiliated. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 292)
The Qur’ān has said that this is the attitude of pious wives. As a natural outcome of this directive, wives who adopt a rebellious attitude or reveal household secrets are not pious in the eyes of the Almighty.
51. The Qur’ānic word used is نُشُوْز. Literally, it means “to defy authority”; however, it is predominantly used for the utter defiance of authority a wife shows to the husband. The word is not used for a blemish or for an instance of indifference by the wife. Similarly, it does not imply that a wife cannot express her opinion, taste or the various traits of her personality. It implies the behaviour which a wife adopts when she seems inclined to challenge the authority of the husband and disrupt the discipline of the house.
52. This is the answer to the question that if a woman instead of adopting a harmonious attitude with her husband resorts to a rebellious attitude and while living in the house of her husband refuses to acknowledge him as her husband, then can he punish her to reform her? The Qur’ān says that if the situation reaches this extent, the Almighty has given the husband three options:
First, he should urge his wife to mend her ways. The word used by the Qur’ān is وَعَظ which means that she can be admonished and also scolded to some extent in this regard.
Second, intimate marital relations with her should be suspended in order to communicate to her that if she does not mend her ways she might have to face severe repercussions.
Third, she should be punished physically. This punishment should obviously be similar to the one a teacher gives to a student or what a father gives to his children. The Prophet (sws) has used the words غَيْرَ مُبَرِّح (Abū Dā’ūd, Sunan, no. 1905) which refers to a punishment which does not leave a permanent mark.
It is evident from the style of the verse that a gradual sequence should be adopted in exercising these options. In other words, the second step after the first and the third after the second should only be adopted if the husband is convinced that there is no other option but to go on to the next step. These measures point to the utmost limit to which a husband can go regarding admonishing his wife. The Qur’ān says that if the wife mends her ways through these measures a husband should not look for revenge and vengeance. He is warned thus: إِنَّ اللَّهَ كَانَ عَلِيًّا كَبِيرًا (indeed, God is exalted and mighty). The implication is that if the Lord of the heavens and the earth forgoes the arrogance of His creatures and forgives them if they repent, His creatures should also not misuse their authority over others.
53. If the husband is unable to check the nushūz of the wife even after adopting the measures mentioned earlier, then this means that it is no longer easy to keep this relationship intact. However, even at this instance, the Almighty does not want that a husband divorce his wife and thus get rid of her. Thus He has asked Muslims to adopt another measure: the relatives of the couple, their clan and tribe and other well wishers should come forward and use their influence to set right the situation.
54. These words subtly urge the couple to benefit from this scheme. If, instead of severing ties, they wish to create harmony among themselves they should keep in mind that the Almighty is benevolent. He will help them in redeeming the situation.