Surah An-Nissa Ayah No. 127 to 130

Surah An-Nissa Ayah # 127 to 130 (4:127 – 4:130)

1. Translation

 

١٢٧  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

[Quran 4:127] And they Yastaftunaka (وَيَسْتَفْتُونَكَ) concerning the Nisaa (النِّسَاءِ). Say, “Allah gives you ruling about them and what Yutla (يُتْلَىٰ) upon you in the Kitaab (الْكِتَابِ) concerning the Yatama (يَتَامَى) Nisaa (النِّسَاءِ), whom you do not give them what is Kutiba (كُتِبَ) for them and you Targhabuna (وَتَرْغَبُونَ) that Tankehunna (تَنْكِحُوهُنَّ) them and the Mustaza’afeyna (وَالْمُسْتَضْعَفِينَ) of the Wildaane (الْوِلْدَانِ) and that to Taqumu (تَقُومُوا) for the Yatama (لِلْيَتَامَىٰ) with Qiste (بِالْقِسْطِ). And whatever you do of Khair (خَيْرٍ) then indeed, Allah is with it All-knowing.

 

١٢٨  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

[Quran 4:128] And if Amaratun (امْرَأَةٌ) Khafat (خَافَتْ) from Ba’aleha (بَعْلِهَا) Nushoozan (نُشُوزًا) or desertion then there is no Junaha (جُنَاحَ) upon them that Yus’leha (يُصْلِحَا) between them S’ulahan (صُلْحًا) and the S’ulahu (وَالصُّلْحُ) is Khairun (خَيْرٌ). And present in the Nafs (الْأَنْفُسُ) the Shuhha (الشُّحَّ). But if you Tahsenu (تُحْسِنُوا) and Tattaqu (وَتَتَّقُوا), then indeed, Allah is All-aware of what you do.

 

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

[Quran 4:129] And you do not have ability to Ta’delu (تَعْدِلُوا) between the Nisaa (النِّسَاءِ) even if Haras’tum (حَرَصْتُمْ). Then do not Tamelu (تَمِيلُوا) all the Maele (الْمَيْلِ), then forsake the other one like the suspended one. And if Tus’lehu (تُصْلِحُوا) and Tattaqu (وَتَتَّقُوا) then indeed, Allah is Ghafurun (غَفُورًا) Raheeman (رَحِيمًا).

 

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

[Quran 4:130] And if they Yatafarraqa (يَتَفَرَّقَا), Allah Yughne (يُغْنِ) all from abundance of Allah. And Allah is All-encompassing Hakeeman (حَكِيمًا).

 

1. THE CONCEPT:

 

In earlier ayahs up to Ayah 127 of Sura Nissa, we have learned the two most important and key foundations of Deen e Islam (1) Amal-e-Swalehat and (2) Emaan. When Allah says those who have Emaan, it is a comprehensive concept of not just being at Aman with the five fundamentals of Emaan as in Emaan on Allah, on Allah’s Malaik, on Allah’s Nabiyeen & Rusul, on Allah’s Kitaab and the day of Akhira, but also embodies the concept of being at Aman- peaceful, safe and secure as well as nurturing, guarding and abiding by one’s Aemaan- the oath, the promise, the covenant with Allah, which are referred times and again in Quran in terms of A’iemaan, Auhad and Meesaq. Similarly, when Allah says those who do Swalehat Deeds, the concept of Islah is extremely broad and all-encompassing in terms of including each and every deed aimed at reform, or rectification of something or someone, including but not limited to one’s own self, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier in terms of correction, correcting the damage done by ones’ mistakes and Zulm, getting things back in order, putting them in their right full place and giving the compensation of whatever harm was done. The meanings of Swaleehat deeds, also include all such acts and deeds which are done to create the balance in anyone or anything, or society or community as well as to restore peace, law & order, to resume the situation back to its correct place, in terms of ensuring health and wellness of the system and all its members, not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes.

 

Keeping the above context in consideration, in the next Ayah 4:127, Allah says “And they Yastaftunaka (وَيَسْتَفْتُونَكَ) concerning the Nisaa (النِّسَاءِ). Say, “Allah gives you ruling about them…” Here the word Yastaftunaka is normally translated as ‘they seek your ruling’ by confusing the word used here as Yastafu with the word Yufti which means ruling. Both these word Yastafu and Yufti are used here in this Ayah, which are two separate words with different meanings. The word Yustufu basically means to surround oneself with, to engulf in, to cover oneself with, or wrap oneself in. Therefore here, Allah is referring to a situation where you, the addressee of the Quran is surrounded by people with questions, concerns and matters related to the Nisaa. In Quran the word Nisaa is normally mistranslated as wives or women, in order to inculcate patriarchal mindsets into the Quranic translation and in order to treat women as inferior gender, or weaker than men, to look down upon them, to control and suppress them. Although in Quran the word used in the meaning of women as well, but the over-riding characteristics of these words as per their usage in Quran is in the meanings of that segment of community which is devoid of resources, titles, powers, wealth, money, authority, connection, strength, etc. – generally a resource-less segment of the society such as orphans, oppressed, Yateem, elderly, oppressed, destitute etc. including all genders, not just women or females only. Thus, here in this ayah when Allah says “they surround you concerning Nissa…” here the matter under discussion that follows in the later phrase is the rulings related to Yatama Nissa, it means resource-less or weaker segments of society such as oppressed, Yateem, elderly, orphans etc., because the ruling that follows relates to oppressed children, orphans etc. The next phrase as “… and what Yutla (يُتْلَىٰ) upon you in the Kitaab (الْكِتَابِ)…” This phrase is normally translated as ‘and what is recited upon you in the kitaab’, whereas the word Yutla does not mean reading or reciting, but is used in Quran in the meanings of following and obeying, thus this phrase is basically going to give us the ruling concerning the Nisaa what is ordained by Allah in the Kitaab for us to follow, and obey.

 

The next phrase then defines the type of the Nisaa as “…concerning the Yatama (يَتَامَى) Nissa (النِّسَاءِ)…” is not talking about orphaned girls as is normally mistranslated but it is referring to all such Nissa- both males & females, resource-less or weaker segments of society such as oppressed, Yateem, elderly, orphans etc. who are Yatama as well, that is left all alone in the world or have no one to stand up for them or for their rights. Such people could be of any gender or age, or any part of the society but the key criteria is that they are Yatama with in the Nissa. Additionally, Allah defines the general human behavior towards such Yatama Nissa people in the next phrase as “…whom you do not give them what is Kutiba (كُتِبَ) for them and you Targhabuna (وَتَرْغَبُونَ) that Tankehunna (تَنْكِحُوهُنَّ) them…” This phrase is not talking about marriage with young orphaned girls as it is normally mistranslated. Keeping in mind that this phrase is talking about Yatama Nisaa- that is those people belongs to resource-less or weaker segments of society such as oppressed, Yateem, elderly, orphans etc. who are left all alone in the world or have no one to stand up for them or for their rights. The general behavior towards such people is that people do not want to give to them what has been ordained as written in the Kitaab for them, whereas they desire to Tankehunna them. The word Nikah is normally translated as marriage contract or marriage agreement, which is not the ONLY meaning for this word used in Quran. In fact, as per Quran, it is used in general sense of entering into any important and long-term contract or agreement. It is because of this fact, that the age of entering into such agreement, is termed as the age of maturity or Balaghat, consenting age, after which a person is mature enough to enter into any contract as per Quran. Therefore, here as well, the word is not just limited to marriage contract but is used to refer to any contract with Yatama Nisaa, in terms of entering or documenting an important and significant long-term contract and to document all modalities as per that contract. With respect to Yatama Nisaa, it could be marriage contract, or an employment contract, or any business contract, whereby the terms are mentioned and acted in accordance with it. Therefore, the general behavior against which Quran warns us is NOT to enter into any exploitative contract with Yatama Nisaa as per which their services and resources are used, without payment in just and equitable manner or without giving them their due rights as Kutiba- ordained for them. It is not only that Quran warns us against such behavior towards Yatama Nissa, but the other group, which described in the next phrase as “…and the Mustaza’afeyna (وَالْمُسْتَضْعَفِينَ) of the Wildaane (الْوِلْدَانِ)…” As we know the word Za’eef is normally translated as weakness and the word Musta’za’feen reflects compound weakness, as in the weakness of group of people, the whole society, or community, or town. These words are used however in Quran in much broader and deeper meanings than just weakness, to refer those who are oppressed or subjugated, burdened, overloaded, demoralized, exploited, coerced, dominated, repressed or afflicted by others (the dominated ones) in terms of non-provision of their basic human rights and free will. But it is not just any Mustaza’afeyn that Allah is talking about, the specific reference is that segment of the Mustaza’afeyna of the Wildaane- i.e., those who are connected to us through the process of Touleed, that is our blood relatives.

 

After warning us against what we should never do, that is try to enter into any such Nikah- contract with these specific segments of Nissa, wherein they are exploited by not giving them their due rights, Allah then gives explicit divine instructions as to what we should do which is “…and that to Taqumu (تَقُومُوا) for the Yatama (لِلْيَتَامَىٰ) with Qiste (بِالْقِسْطِ). And whatever you do of Khair (خَيْرٍ) then indeed, Allah is with it All-knowing.” This phrase is normally translated as ‘and that to stand with orphans with justice’, the two words which need to be understand clearly in order to understand the depth and the wisdom of this divine guidance are the words Taqumu and the word Qiste. The word Taqumu, is normally translated as standing but in Quran it is used in much deeper and broader context than just standing in the means of support, strengthen, backing, encouragement, assistance and standing up for justice in terms of establishing, supporting, strengthening and providing the foundation of justice in accordance with Haqq (absolute justice, truth, someone’s due rights and duties). The word Qist, is normally translated as justice but there is a difference between Adal – justice and Qist – justice as per Quran. Although the Adal is based on Equal rights being accorded to everyone as per the judicial system, the Qist on the other hand is in accordance with someone’s situation, the deserving conditions, whereby aside from the fact that it may not be justice – Adal to accord him/her more than the other person, but in light of the requirement of Qist, the person may deserve more based on his/her unique and more deserving conditions and situations. Therefore, the difference between Adal and Qist is actually the difference between equality and equitable. Although both promote fairness and justice, equality achieves this through treating everyone the same regardless of their need, situations and unique conditions, while equity achieves this through treating people differently dependent upon need, situations and conditions. Since the segment of Nisaa, being resources less and weaker segment, is a wide one which embodies people of varying situations and conditions, the justice- Qist would be depending upon each and every person’s unique situation and requirements, the over riding principle remains as Aqumu the Qiste for the Nisaa. Since Allah is All- knowing and All-aware of whatever we do of the Khair, our recompense will come from Allah’s hikmat and justice.

 

The next Ayah 4:128, Allah says, “And if Amaratun (امْرَأَةٌ) Khafat (خَافَتْ) from Ba’aleha (بَعْلِهَا)…” This phrase is normally mistranslated as ‘if wife fears from her husband’, which is an extremely specific and wrong translation of this phrase. The word Amaratun, is normally translated as woman, but in order to understand the concept of Amaraat, we need to understand the word Zouj. As we all know Zouj, means of the same type, kind, part of same Nafs, part of Zoujaan, whereby one cannot exists/survives, grows without the other. However, Amraat on the other hand is that spouse or a partner, which is not Zouj, and does not share the same characteristics of strength, means of survival, pillar of support for the spouse or the partner, in fact in most of the places where the word is used in Quran, it is used in the meanings of spouses or wives, who are not interconnected as strongly with their husbands as a Zouj would be, who would have differences in terms of Emaan and deeds. Therefore, the word Amraateen are used in not in the meanings of wives, but such people who are not aligned, interconnected or interdependent. The word Ba’aleha is normally mistranslated as husbands but this is not how it is used in Quran. The word basically means a fruitless entity, dry-land, from whom/which there is no hope of any S’amaraat- fruits of labor. Therefore, when Allah says, “And if An Amra’at Khafat of his/her Ba’aliha” Here Allah is not talking about Amra’at as wife and Ba’al as husbands, but in terms of any couple, or any relationship, wherein one party is Amra’at- disconnected, or not aligned with the other, and the other one is Ba’al- that fruitless entity from whom there is no hope of any return of any efforts or any fruits of one’s labor. Thus, in such a relationship, could be between spouses, between friends, any contract between individuals or any two parties, where in one has concerns and worries of the other one, from whom there is no hope of any return. This ayah is not just talking about or restricted to a married relationship, but could be of any nature, could be an employment, partnership, business, professional or any contract with two distinct parties in a contract, where one is not connected or aligned with another party; one party is not going to get any return of his/her/their efforts, and one party has concerns and worries from the other party.

 

The nature of those concerns and worries are then defined in the next phrase as “…Nushoozan (نُشُوزًا) or desertion then there is no Junaha (جُنَاحَ) upon them that Yus’leha (يُصْلِحَا) between them S’ulahan (صُلْحًا) and the S’ulahu (وَالصُّلْحُ) is Khairun (خَيْرٌ)…” Here the word Nashooz is normally mistranslated as disobedience or adultery or fornication, but the word is used in Quran in the meanings of rising up, rebelliousness or uprising in opposition to the contract & relationship. Hence in a marital relationship the concern is that of infidelity, in an employment contract, the concerns could be going against the terms of employment, and so on so forth depending upon the nature of relationship and the contract under consideration. Thus, here when Allah says, “And if An Amra’at Khafat (is concerned) of his/her Ba’aliha (fruitless entity from whom one does not expect any return) Nushooz (rebelliousness or uprising in opposition) or desertion, then no Junaha (their powers or abilities used) upon them except to Yus’leha (do is’lah- put things in their rightful place, reform) between them in S’ulahan…”  Here Allah is talking about any couple, any partnership, or any relationship, wherein one party is Amra’at- disconnected, or not aligned with the other, and the other one is Ba’al- that fruitless entity from whom there is no hope of any return of any efforts or any fruits of one’s labour. Thus in such a relationship, could be between spouses, between friends, contract between individuals or any two parties, where in one is concerned that the other one, from whom there is no hope of any return, is going to be Nashooz- rebellious, rise in opposition to the relationship or contract, or there is a desertion, not following of any part of the relationship/contract, then the divine guidance is to use their efforts, resources, ways and means in humbly submissive manner in order to Is’lah- that is reform, put things back in their rightful place, which is the demand of that relationship, partnership or contract since S’ulah is Khair.

 

The next phrase is “…And present in the Nafs (الْأَنْفُسُ) the Shuhha (الشُّحَّ). But if you Tahsenu (تُحْسِنُوا) and Tattaqu (وَتَتَّقُوا), then indeed, Allah is All-aware of what you do.” This phrase is normally translated as ‘and present in souls stinginess”. Here the word Shuhha is normally translated as stinginess or greed but the word is used in Quran in much deeper and wider range in the meanings of the state of being of not just stinginess or greed, but also pride and arrogance. Therefore, here, after giving the clear divine message of focusing on is’lah, reform, putting things in their rightful place the next phrase is “and present in the Nafs the Shuhha…” basically asking us to keep our egoistic Nafs- the Nafs-e-Ammara, in check while trying to aim Is’lah. It is because of this, that is the divine warning against the Nafs-e-Ammara that indulges oneself in pride, arrogance and stinginess, that the direct divine instructions as to how to defend against this Nafs-e-Ammar is to do Ahsan and do Taqwa as highlighted in the next phrase “if you do Ahsaan and do Taqwa then indeed, Allah is what you do All-aware”. As we know the concept of Taqwa is extremely broad and deep in terms of being extra cautious, protective and nourishing of one’s Emaan, both in terms of Aman-deep and complete conviction with respect to the five fundamentals of Emaan, and also Emaan as one’s covenant with Allah as a Muslim. When Allah say do Ahsan, it is again a very comprehensive term with the basis of Husn- something that looks good/pleasant to our eyes, other faculties, spirit and soul. Thus, doing of Ahsaan means to create balance-To fill the void/lack for someone; to give something or do something for someone as Ina’am i.e., not in expectation of any return & best/excellent conducts, speech and behaviors as a step up of Ad’al. Ahsan refer to all such things, behaviors, conducts, events, things, etc. which are best of the best, given/received more than one’s Haqq as Inaam-with no expectations in return and are the most desirable, most pleasing to those these are being done/said to, not just to their eyes but to their whole being.

 

The next Ayah 4:129, Allah says, “And you do not have ability to Ta’delu (تَعْدِلُوا) between the Nissa (النِّسَاءِ) even if Haras’tum (حَرَصْتُمْ)…” This ayah is telling us about our human nature, that no matter what, even if we Haras’a i.e., desire intensely, want it badly, and with all of our intentions, we do not have the capability of doing Adal- justice between Nissa- those belonging to the resources less and weaker segments of society. Therefore, because of this human limitations in nature, at the very bare minimum, Allah advising us that, “…Then do not Tamelu (تَمِيلُوا) all the Maele (الْمَيْلِ), then forsake the other one like the suspended one…” here the words Tamelu and Maele are normally mistranslated as inclined, or turned towards someone. The words are used here more in the meanings of deviate from the rightful way, deviation, nonconformity, abnormality, divergence, departure, or digression from what is the desired way. Thus, this ayah is giving us an explicit instruction that NOT to deviate from the all the available right path. Thus, when Allah says “but do not Tameelu all the Maili” means Tameelu- do not deviate from the right way through- Maili- all the deviations, divergence and leave the other like the suspended one. These meanings are also confirmed and established from the next phrase as “…. And if Tus’lehu (تُصْلِحُوا) and Tattaqu (وَتَتَّقُوا) then indeed, Allah is Ghafurun (غَفُورًا) Raheeman (رَحِيمًا).” This shows the need to do Is’lah, i.e., put things in their rightful place, reform, correct one’s behaviors and conducts by sticking to and focusing all your attention towards the Nissa by trying your best to do Qist and Adal as best as you can with every member of the Nisaa you are trying to Aqaama with Qist for. The next Ayah 4:130, Allah says, “And if they Yatafarraqa (يَتَفَرَّقَا), Allah Yughne (يُغْنِ) all from abundance of Allah. And Allah is All-encompassing Hakeeman (حَكِيمًا).” Means that if they, the Nissa, Yatafarraqu- which is normally interpreted as they enter into any differences, or divisions, disagreements, but this is not what Allah is saying in this phrase as the word used here is not Ikhtiliaaf but Faraq- which means to make any distinction or to treat anyone differently than the other. The basic divine guidance is that in case if it becomes distinct to you, in terms of having to make any distinction between them while you’re trying to do Islah, then Allah will Yughne- enrich all from the Abundance of Allah since Allah is All-encompassing Hakeeman.

 

1. IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah An Nissa from Ayah no. 127 to 130, give us the following divine guidance that we can apply in our day to day lives:

 

1. These ayahs give us a detailed guidance related to the Nissa- the segment of community which is devoid of resources, titles, powers, wealth, money, authority, connection, strength, etc. – generally a resource-less segment of the society such as orphans, oppressed, Yatama (those who are left all alone, and for whom there is no one to fight for their rights), elderly, Mustaza’afeeyn (oppressed or subjugated, burdened, overloaded, demoralized, exploited, coerced, dominated, repressed or afflicted by others – the dominated ones- in terms of non-provision of their basic human rights and free will, destitute etc. that includes people of all genders, not just women or females only, but including men and women, boys and girls, everyone.

 

1. Quran also warns us against general behaviors towards Nissa, which is mostly that, people do not want to give them their due rights and what is ordained for them in the Kitaab, but they desire to enter into a long-term contract with the Nissa through which they are exploited and taken advantage of. Not only Quran warns us against such behavior but the direct divine instructions for us it to Aqamu the Nissa with Qist.  That is become means of support, strengthen, backing, encouragement, assistance and stand up for justice with Nissa in terms of establishing, supporting, strengthening and providing the foundation of justice in accordance with Qist for them- that is in accordance with their unique situation, the deserving conditions, whereby aside from the fact that it may not be justice – Adal to accord him/her more than the other person, but in light of the requirement of Qist, the person may deserve more based on his/her unique and more deserving conditions and situations. Since the segment of Nissa, being resources less and weaker segment, is a wide one which embodies people of varying situations and conditions, the justice- Qist would be depending upon each and every person’s unique situation and requirements, the over-riding principle remains as Aqumu the Qist for the Nissa.

 

1. These Ayahs also give us a divine wisdom for situations of such partnerships and contracts, wherein one party is Amra’at- disconnected, or not aligned with the other, and the other party is Ba’al- that fruitless entity from whom there is no hope of any return of any efforts or any fruits of one’s labor. Thus in such a relationship, could be between spouses, between friends, any contract between individuals or any two parties, where in one is concerned that the other one, from whom there is no hope of any return, is going to be Nashooz- rebellious, rise in opposition to the relationship or contract, or there is a desertion, not following of any part of the relationship/contract, then the divine guidance is to use our efforts, resources, ways and means in humbly submissive manner in order to Is’lah- that is reform, put things back in their rightful place, which is the demand of that relationship, partnership or contract by doing Ahsaan and ensuring Taqwa.

 

1. These ayahs also inform us about our human nature, that no matter what, even if we desire intensely, we do not have the capability of doing Adal- justice between Nissa. But at the very bare minimum, we should not deviate from all the right path available to deal with that particular situation and leave one party like the suspended one, we must choose one of the right paths. The divine instruction is to do Is’lah i.e., put things in their rightful place, reform, correct one’s behaviors and conducts by sticking to and focusing all our attention towards the Nissa by trying our best to do Qist. But if we have to make any distinction in the process, in terms of having to make any distinction between them while we’re trying to do Islah, then Allah will Yughne- enrich all from the Abundance of Allah.

 

Footnotes:

1. THE KEY-WORD VOCABULARY:

 

For the updated Keyword Vocabulary, kindly visit our website at the link

https://quranthinkers.com/keyword-vocabulary-by-wqt/