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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
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Sura 4. An-Nisaa Section 19 (Y. Ali Translation)
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127. They ask thy instruction concerning the women. Say: Allah doth
instruct you about them: and (remember) what hath been rehearsed unto you
in the Book concerning the orphans of women to whom ye give not the
portions prescribed and yet whom ye desire to marry as also concerning the
children who are weak and oppressed: that ye stand firm for justice to
orphans. There is not a good deed which ye do but Allah is well-acquainted
therewith.
128. If a wife fears cruelty or desertion on her husband's part there is no
blame on them if they arrange an amicable settlement between themselves;
and such settlement is best; even though men's souls are swayed by greed.
But if ye do good and practice self-restraint Allah is well-acquainted with
all that ye do.
129. Ye are never able to be fair and just as between women even if it is
your ardent desire: but turn not away (from a woman) altogether so as to
leave her (as it were) hanging (in the air). If ye come to a friendly
understanding and practice self-restraint Allah is Oft-Forgiving Most
Merciful.
130. But if they disagree (and must part) Allah will provide abundance for
all from His all-reaching bounty: for Allah is He that careth for all and
is Wise.
131. To Allah belong all things in the heavens and on earth. Verily We
have directed the people of the Book before you and you (O Muslims) to fear
Allah. But if ye deny Him lo! unto Allah belong all things in the heavens
and on earth and Allah is free of all wants worthy of all praise.
132. Yea unto Allah belong all things in the heavens and on earth and
enough is Allah to carry through all affairs.
133. If it were His will He could destroy you O mankind and create another
race: for He hath power this to do.
134. If anyone desires a reward in this life in Allah's (gift) is the
reward (both) of this life and of the Hereafter: for Allah is He that
heareth and seeth (all things).
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Sura 4. An-Nisaa Section 19 (Y. Ali Commentary)
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127: c. 636. Again and again is it impressed on the community of Islam to
be just in their dealings with women, orphans, children, and all whose
weakness requires special consideration. The law about widows and orphans,
inheritance, dower, and marriage had already been declared in iv. 2-35 and
further instructions are now given on a further reference. It was not right
that anyone should take advantage of their helpless position to deprive
them of dower or of their portion in inheritance.
c. 637. Cf. iv. 75. n. 592. Both widows and orphans are to be helped
because they are ordinarily weak, ill-treated, and oppressed. In
communities which base their civil rights on brute strength, the weaker go
to the wall, and public opinion expects nothing else. In Nietzsche's
philosophy of the Superman that doctrine is stressed strongly, and some of
the militarist nations in our own time seem inclined to support this
reversion to our primitive instincts. Even in modern democracies of the
saner sort, we are often told that it is the fate of minorities to suffer;
strength of numbers here becomes the passport to power and privilege.
Islam, while upholding sane manly views in general, enjoins the most
solicitous care for the weak and oppressed in every way-in rights of
property, in social rights, and in the right to opportunities of
development. Spiritual strength or weakness does not necessarily go with
physical or numerical strength.
128: c. 638. To protect the woman's economic interests, various rules are
prescribed for dower in marriage. But the sanctity of marriage itself is
greater than any economic interests. Divorce is, of all things permitted,
most hateful to Allah. Therefore if a breach between husband and wife can
be prevented by some economic consideration, it is better to make that
concession than to imperil the future of the wife, the children, and
probably the husband also. Such concessions are permissible, in view of the
love of wealth ingrained in unregenerate man, but a recommendation is made
that we should practise self-restraint, and do what we can to come to an
amicable settlement without any economic sacrifice on the part of the woman.
129: c. 639. In this material world there are two principle causes of
division between man and wife, money and "the other woman" or "the other
man". Money was dealt with in the last verse. Here is the case of "the
other woman". Legally more than one wife (up to four) are permissible on
the condition that the man can be fair and just to all.
130: No commentary available.
131: c. 640. Notice the refrain: "To Allah belong all things in the heavens
and on earth": repeated three times, each time with a new application. In
the first instance it follows the statement of Allah's universal providence
and love. If two persons, in spite of every sincere desire to love and
comfort each other, fail to achieve that end, and have to separate, Allah's
all-reaching bounty never fails, for He is the Lord of all things. In the
second instance it is connected with Allah's Self-existence,
Self-excellence, and independence of all creatures: all His commands are
for our good, and they are given to all His creatures, according to their
capacities. In the third instance, it is connected with His universal
power; for He could destroy any individual or nation and create a new one
without any loss to Himself; but He gives a chance to all again and again,
and even rewards them beyond their own ambitions.
c. 641. Allah's existence is absolute existence. It does not depend on any
other person or any other thing. And it is worthy of all praise, for it is
all-good and comprises every possible excellence. It is necessary to stress
this point in order to show that the moral law for man is not a mere matter
of transcendental commands, but really rests on the essential needs of
mankind itself. If therefore such schools of thought as Behaviourism proved
their theories up to the hilt, they do not affect the position of Islam in
the least. The highest ethical standards are enjoined by Islam, not as
dogmatic imperatives, but because they can be shown to follow from the
needs of man's nature and the results of man's experience.
132: c. 642. This refers to the next verse. He does not need us, but we
need Him. Our hopes, our happiness, our success centre in Him; but He is
Self-sufficient. He has the power to supersede us, but His goodness is ever
seeking to give us every chance in this world as well as in the Hereafter.
133: No commentary available.
134: c. 643. Man in this life can only see up to the horizon of this life.
The highest rewards which his wishes or ambitions can conceive of are
conceived in the terms of this life. But Allah can give him not only these
but something infinitely higher, the rewards of the Hereafter, which it did
not even enter his heart to ask for or his imagination to conceive.
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