SURAH AN-NISA (AYAH 31 to 40)

إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُمْ مُدْخَلًا كَرِيمًا {4:31}

[Q4:31] In tajtaniboo kabaaa'ira maa tunhawna 'anhu nukaffir 'ankum saiyiaatikum wa nudkhilkum mudkhalan kareemaa.

[Q4:31] If you shun the great sins which you are forbidden, We will do away with your small sins and cause you to enter an honorable place of entering.
[Q4:31] Jika kamu menjauhkan dosa-dosa besar yang dilarang kamu melakukannya, Kami akan ampunkan kesalahan-kesalahan (dosa kecil) kamu dan kami akan masukkan kamu ke tempat yang mulia (Syurga). 

ONE SHOULD KEEP AWAY FROM THE GRAVE AND DEADLY SINS THAT HAVE BEEN FORBIDDEN, BUT ANY SIN, however trivial, becomes deadly if done under the impression that "after all it is pardonable"; AND israr (obstinate persistence) makes it deadlier than the deadliest sins.

ä  ‘SIN’, [*] committed at the spur of a moment, or [*] in a heat of passion without the thought of ALLAH (SWT) in the mind, are pardonable; 

ä  BUT IF AT ANY MOMENT the thought of ALLAH (SWT)  comes into mind as a punisher or pardoner, while committing the sin, yet carried out, THEN the sin is grave and deadly, and therefore, unpardonable.

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(4:31) But if you avoid the major sins which you have been forbidden, We shall remit your (trivial) offences, *53 and cause you to enter an honourable abode.

*53. God is not overly exacting and severe in His judgements. He is not on the look out for trivial omissions and lapses on the part of His creatures in order to punish them. God is prepared to condone minor omissions, and may even spare a man from being presented with a charge-sheet provided his record is free of major sins. But if a man's record is full of major transgressions, he will be required to explain all the sins he has committed - both major and minor.
We need at this stage to grasp the essential differences between major and minor sins. After reflecting on this question, in the light of the Qur'an and Sunnah, it seems to me - and God alone knows what is absolutely correct - that three elements turn an act into a major sin: 
(1) Violation of rights - be it either the rights of God, of parents, of other human beings or even of one's own self. The greater a person's rights, the greater is the sin in violating them. Hence sin is characterized in the Qur'an as wrong-doing (zulm). It is for the same reason that associating others with God in His divinity is called the 'great wrong' in the Qur'an. (See, for example, Surah Luqman 31: 13 - Ed.) 
(2) Insufficient fear of God, and arrogance and indifference towards Him, as a result of which man does not heed God's commandments, even wilfully violates them, and deliberately desists from carrying them out. The greater the brazenness, temerity and fearlessness with which one disobeys God, the more heinous is the sin in His eyes. It is for this reason that sin is also termed ma'siyah (disobedience) and fisq. (See, for instance, Surah al-Baqarah 2: 26, 61; Surah al-Hujurat 49: 11; Surah al-Munafiqun 63: 6; Surah Hud 11: 59; Surah AI 'Imran 3: 112; Surah al-Nisa' 4: 42; Surah al-Ma'idah 5: 78; and passim for verbal forms derived from the word ma'siyah and fisq - Ed.)
(3) Sin is aggravated by breaking those bonds and relationships on which the peace and tranquillity of social order rest. These bonds include the relationship between a man and his Lord, as well as that between a man and his fellow-beings. The more important a bond is, the greater is the harm done to the peace of human society when that bond is broken. Likewise, the stronger the expectation that the sanctity of a certain bond will be honoured, the greater is the sin incurred through its desecration. Let us take the case of unlawful sexual intercourse in its various degrees. This act is inimical to the existence of a sound social order and is therefore a major sin. But in certain cases the sin becomes even graver. For instance, it is more serious if committed by a married person than by one who is unmarried. Similarly, unlawful sexual intercourse with a married woman is graver than with an unmarried woman. Again, to commit this act with one's neighbours is more heinous than with others, and to commit this act with women within the prohibited degrees, such as one's sister, daughter or mother, is far more abominable than with others. Further still, it is a much graver sin to commit such an act in places of worship than elsewhere. The difference in the degree of such sinfulness is based on the considerations we have mentioned above. Wherever the sanctity "of a relationship is normally respected, wherever there is a bond which deserves to be held sacred, and wherever the disruption of a particular relationship is likely to result in greater harm and corruption, the gravity of the sin increases. This is why in certain places the Qur'an uses the term fujur to denote sin. (See, for instance, Surah al-Qiyamah 75: 5; Surah al-Infitar 82: 14; Surah al-Shams 9l: 8 - Ed.) 

وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍ ۚ لِلرِّجَالِ نَصِيبٌ مِمَّا اكْتَسَبُوا ۖ وَلِلنِّسَاءِ نَصِيبٌ مِمَّا اكْتَسَبْنَ ۚ وَاسْأَلُوا اللَّهَ مِنْ فَضْلِهِ ۗ إِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا {4:32}

[Q4:32] Wa laa tatamannaw maa faddalal laahu bihee ba'dakum 'alaa ba'd; lirrijaali naseebum mimak tasaboo wa linnisaaa'i naseebum mimmak tasabna; was'alullaaha min fadlih; innal laaha kaana bikulli shai'in 'Aleemaa.

[Q4:32] And do not covet that by which ALLAH (SWT) has made some of you excel others; men shall have the benefit of what they earn and women shall have the benefit of what they earn; and ask ALLAH (SWT) of His grace; surely ALLAH (SWT) knows all things.
[Q4:32] Dan janganlah kamu terlalu mengharapkan (ingin mendapat) limpah kurnia yang ALLAH (SwT) telah berikan kepada sebahagian dari kamu (untuk menjadikan mereka) melebihi sebahagian yang lain (tentang harta benda, ilmu pengetahuan atau pangkat kebesaran). (Kerana telah tetap) orang-orang lelaki ada bahagian dari apa yang mereka usahakan, dan orang-orang perempuan pula ada bahagian dari apa yang mereka usahakan; (maka berusahalah kamu) dan pohonkanlah kepada ALLAH (SwT) akan limpah kurnianya. Sesungguhnya ALLAH (SwT) sentiasa Mengetahui akan tiap-tiap sesuatu.

ALLAH (SWT) HAS PREFERRED SOME PEOPLE OVER OTHERS. There is no place for jealousy and covetousness. Yet each will be recompensed in the hereafter justly. THERE WILL BE NO DISCRIMINATION IN THE MATTER OF REWARD AND PUNISHMENT.

Ü  In ALLAH (SWT)'s sight, as responsible moral agents, both men and women are equal. Therefore, instead of coveting for what "the other" has ONE SHOULD INVOKE ALLAH (SWT) FOR MORAL PERFECTION AND SPIRITUAL DEVELOPMENT.

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(4:32) Do not covet what Allah has conferred more abundantly on some of you than others. Men shall have a share according to what they have earned, and women shall have a share according to what they have earned. Do ask of Allah His bounty. Allah has full knowledge of everything. *54

*54. This verse embodies a very important directive. By heeding it, man would be able to achieve a great measure of peace and tranquillity. GOD HAS NOT CREATED ALL MEN ALIKE. Some are handsome while others are ugly. The voices of some are sweet and those of others repulsive. Some are physically strong others are weak. Some have sound limbs others have inherent deformities. Some possess outstanding physical and mental abilities while others lack them. Some are born in favourable circumstances and others not. Some have been endowed with more resources than others. It is this diversity which gives variety to human civilization, and hence serves a useful purpose. Whenever man superimposes distinctions of his own over and above this natural inequality he disrupts the natural order of things, and paves the way for corruption. Likewise, when anyone attempts to obliterate all differences between human beings he in fact engages in a war against nature and inflicts wrongs of another kind. Man is naturally inclined to feel uneasy whenever he sees someone else ahead of him. This is the root of jealousy and envy, of cut-throat competition and animosity, of mutual strife and conflict. These feelings often obsess a person to such a degree that whenever fair means do not prove effective, he resorts to unfair means to achieve his ambitions. In the present verse, God directs us not to allow this kind of mentality to take hold of us. The import of the directive is that one should not yearn for the good that God has bestowed on others. One should rather pray to God to bestow upon one the good which is in one's best interests according to God's wisdom and knowledge.
The statement that 'men shall have a share according to what they have earned and women shall have a share according to what they have earned' seems to mean, to the best of my understanding, that men and women shall have their shares of good and evil, depending on the good and evil they have earned in using the resources bestowed upon them by God.

وَلِكُلٍّ جَعَلْنَا مَوَالِيَ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ ۚ وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ ۚ إِنَّ اللَّهَ كَانَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدًا {4:33}

[Q4:33] Wa likullin ja'alnaa ma waaliya mimmaa tarakal waalidaani wal aqraboon; wallazeena 'aqadat aimaanukum fa aatoohum naseebahum; innal laaha kaana 'alaa kulli shai'in Shaheedaa. 
[Q4:33] And to every one We have appointed heirs of what parents and near relatives leave; and as to those with whom your rights hands have ratified agreements, give them their portion; surely ALLAH (SWT) is a witness over all things.

[Q4:33] Dan bagi tiap-tiap (lelaki dan perempuan yang telah mati), kami telah tetapkan orang-orang yang berhak mewarisi peninggalannya iaitu ibu bapa dan kerabat yang dekat dan mana-mana orang yang kamu telah membuat ikatan setia dengan mereka (untuk bantu-membantu dalam masa kecemasan dan kesusahan) maka berikanlah kepada mereka bahagiannya. Sesungguhnya ALLAH (SwT) sentiasa Menyaksikan tiap-tiap sesuatu.

Mawaliya means legal heirs (as described in verses 11 and 12 of this surah).

"Those with whom your right hands have made a pledge" implies successors by covenant without prejudice to the right of the legal heirs.

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(4:33) And to everyone We have appointed rightful heirs to what the parents and near of kin might leave behind. As to those with whom you have made a solemn covenant, give them their share. Allah watches over all things. *55

*55. According to Arab customary law, those who concluded compacts of alliance and friendship also became mutual heirs. Likewise, an adopted son inherited from his foster-father. While abrogating this customary law, this verse reveals that inheritance goes to one's kin according to the rules for the distribution of inheritance laid down by God Himself. However, if a man has made commitments to people, he has the right to give away to them whatever he wishes during his lifetime.

SECTION 6

Disagreement and reconciliation between husband and wife

Superiority of men over women---Wife’s perverseness and desertion to effect---Duty to ALLAH inculcates all the other duties---Niggardliness and hypocrisy condemned.

الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَا أَنْفَقُوا مِنْ أَمْوَالِهِمْ ۚ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِلْغَيْبِ بِمَا حَفِظَ اللَّهُ ۚ وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ اللَّهَ كَانَ عَلِيًّا كَبِيرًا {4:34}

[Q4:34] Arrijaalu qawwaamoona 'alan nisaaa'i bimaa fad dalallaahu ba'dahum 'alaa ba'dinw wa bimaaa anfoqoo min amwaalihim; fassaalihaatu qaanitaatun haafizaatul lil ghaibi bimaa hafizal laah; wallaatee takhaafoona nushoo zahunna fa 'izoohunna wahjuroohunna fil madaaji'i wadriboohunna fa in ata'nakum falaa tabghoo 'alaihinna sabeelaa; innallaaha kaana 'Aliyyan Kabeeraa.
[Q4:34] Men are the maintainers of women because ALLAH (SWT) has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as ALLAH (SWT) has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and beat them; then if they obey you, do not seek a way against them; surely ALLAH (SWT) is High, Great.

[Q4:34] Kaum lelaki itu adalah pemimpin dan pengawal yang bertanggungjawab terhadap kaum perempuan, oleh kerana ALLAH (SwT) telah melebihkan orang-orang lelaki (dengan beberapa keistimewaan) atas orang-orang perempuan dan juga kerana orang-orang lelaki telah membelanjakan (memberi nafkah) sebahagian dari harta mereka. Maka perempuan-perempuan yang soleh itu ialah yang taat (kepada ALLAH (SwT) dan suaminya), dan yang memelihara (kehormatan dirinya dan apa jua yang wajib dipelihara) ketika suami tidak hadir bersama, dengan pemuliharaan ALLAH (SwT) dan pertolonganNya dan perempuan-perempuan yang kamu bimbang melakukan perbuatan derhaka (nusyuz) hendaklah kamu menasihati mereka dan (jika mereka berdegil) pulaukanlah mereka di tempat tidur dan (kalau juga mereka masih degil) pukullah mereka (dengan pukulan ringan yang bertujuan mengajarnya). Kemudian jika mereka taat kepada kamu, maka janganlah kamu mencari-cari jalan untuk menyusahkan mereka. Sesungguhnya ALLAH (SwT) Maha Tinggi, lagi Maha Besar.

IN VERSE 2:228 OF AL-BAQARAH ALLAH (SWT) SAYS THAT WOMEN ALSO HAVE RIGHTS AS MEN HAVE BUT MEN ARE A DEGREE ABOVE WOMEN. In this verse it is again stated that men are the guardians of women as He has made the male sex excel over the female sex. THIS IS THE WILL OF AN ALL-WISE AND ALMIGHTY LORD.

Ü  THE EQUALITY BEFORE LAW SHOULD NOT BE CONFUSED WITH THE EQUALITY OF THE COMPLEX OF SUBJECTIVE AND ORIGINAL QUALITIES. Even the messengers and prophets of ALLAH (SWT) are not equal in status due to their innate and endowed essence. "We have made some of these messengers to excel others", says the almighty, ALLAH (SWT) in verse 2:253 of al-Baqarah.

QANITATUN MEANS DEVOTED TO ALLAH (SWT), THEREFORE, A WOMAN WHO OBEYS ALLAH (SWT) **MUST ACCEPT HIS COMMAND AND **ACKNOWLEDGE HER DUTIES SHE HAS TO PERFORM **TO PLEASE HER HUSBAND WHO SPENDS OF HIS WEALTH TO PROVIDE FOR HER. **SHE MUST ALSO WATCH OVER HIS PROPERTY AND HIS INTERESTS, **ATTEND TO HIS NEEDS, AND ABOVE ALL **GUARD HER CHASTITY.

Ø  IN CASE A PERVERSE WOMAN (WIFE) REFUSES TO MEND HER WAYS (very common among the low-bred and ignorant women of easy virtue) THEN THE HUSBAND 1.can admonish her, and 2.even stop sleeping with her, but if the corrective measures fail to refine her, 3.he can take harsher steps to make her qanitatun (devoted and obedient to ALLAH (SWT)).

Ø  To understand the true purport of this verse, it is essential to keep in mind verse 30:21 of al-Rum.

"Another of His signs is that He created out of you mates of your own kind so that you may find repose in them, and has instilled (ordained) love and kindness between you. Verily there are signs in this for those who reflect."

IN MANY VERSES IT HAS BEEN ORDAINED TO, TREAT WOMEN WITH KINDNESS AND TO SPEAK TO THEM GENTLY.

»    The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

°          "Never beat ALLAH (SWT)'s handmaidens."

°          "The best of you is he who is kind to his wife."

THERE IS NOT A SINGLE EVENT OF WIFE-BEATING OR CHILD-ABUSE IN THE LIVES OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND HIS HOLY AHLUL BAYT.

Fala tabghu alayhinna is a warning to the unscrupulous husbands not to seek an excuse for resorting to the conditional provision allowed to discipline the depraved women only.

However much it may be resented by the selfish and the false regard to womankind in the name of the modern chivalry, man is unquestionably superior, not only in physique but also in his intellect and natural dominance in many respects of the native endowments, over a woman . The native endowments of strength in man and beauty in a woman respectively decide this universally acknowledged factor of man’s superiority over a woman. The beauty and the delicacy endowed in a woman needs protection and protection can come only from strength which is given to man. Undoubtedly there are qualities which are essential requisites to fit a being to maintain and control certain things and situations.

Owing to the differences in the quality and the quantity of the native endowments in man and a woman viz., the various faculties of the *Mind. *Temperament, *Sensibilities, *Will-power, *Emotions, *Courage and the *various other personality traits, man is naturally more fitted to rule the family and the matters of society, to solve the problems of the nation and the politics of the world, than a woman. None can deny the functions of nature respectively assigned in the two sexes which determine those differences that justify and establish man, all the world over, to be the protector and the maintainer of his wife. A woman is always justly proud of the strength, power and the authority of her husband while the man rejoices and enjoys the beauty, modesty and dutifulness of his wife and this is only a relative superiority based upon mutual relations and correct understanding of the truth about the personal position of each one in relation to the other.

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(4:34) Men are the protec-tors and maintainers of women *56 because Allah has made one of them excel over the other, *57 and because they spend out of their possessions (to support them). Thus righteous women are obedient and guard the rights of men in their absence under Allah's protection. *58 As for women of whom you fear rebellion, admonish them, and remain apart from them in beds, and beat them. *59 Then if they obey you, do not seek ways to harm them. Allah is Exalted, Great.

*56. A qawwam or qayyim is a person responsible for administering and supervising the affairs of either an individual or an organization, for protecting and safeguarding them and taking care of their needs.
*57. The verb used here - a derivative of the root fdl - is not used to mean that some people have been invested with superior honour and dignity. Rather it means that God has endowed one of the sexes (i.e. the male sex) with certain qualities which He has not endowed the other sex with, at least not to an equal extent. Thus it is the male who is qualified to function as head of the family. The female has been so constituted that she should live under his care and protection. 
*58. It is reported in a tradition from the Prophet (peace be on him) that he said: 'The best wife is she who, if you look at her, will please you; who, if you bid her to do something, will obey; and who will safeguard herself and your property in your absence.' (Cited by Ibn Kathir, and reported by Tabari and Ibn Abi Hatim. See Mukhtasar Tafsir Ibn Kathir, 3 vols., ed. Muhammad 'All al-Sabuni, 7th edition, Beirut, 1402 A.H./1981 C.E.; vol. 1, p. 385 and n. 1 - Ed.) This tradition contains the best explanation of the above verse. It should be borne in mind, however, that obedience to God has priority over a woman's duty to obey her husband. If a woman's husband either asks her to disobey God or prevents her from performing a duty imposed upon her by God, she should refuse to carry out his command. Obedience to her husband in this case would be a sin. However, were the husband to prevent is wife from performing either supererogatory Prayer or Fasting - as distinct from the obligatory ones - she should obey him, for such acts would not be accepted by God if performed by a woman in defiance of her husband's wish.(See Abu Da'ud, 'Sawm', 73; Ibn Majah, 'Siyam', 53 - Ed.)
*59. This does not mean that a man should resort to these three measures all at once, but that they may be employed if a wife adopts an attitude of obstinate defiance. So far as the actual application of these measures is concerned, there should, naturally, be some correspondence between the fault and the punishment that is administered. Moreover, it is obvious that wherever a light touch can prove effective.one should not resort to sterner measures. Whenever the Prophet (peace be on him) permitted a man to administer corporal punishment to his wife, he did so with reluctance, and continued to express his distaste for it. And even in cases where it is necessary, the Prophet (peace be on him) directed men not to hit across the face, nor to beat severely nor to use anything that might leave marks on the body. (See Ibn Majah, 'Nikah', 3 - Ed.) 

وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِنْ أَهْلِهِ وَحَكَمًا مِنْ أَهْلِهَا إِنْ يُرِيدَا إِصْلَاحًا يُوَفِّقِ اللَّهُ بَيْنَهُمَا ۗ إِنَّ اللَّهَ كَانَ عَلِيمًا خَبِيرًا {4:35}

[Q4:35] Wa in khiftum shiqaaqa baini himaa fab'asoo haka mam min ahlihee wa hakamam min ahlihaa; iny-yureedaaa islaah ai-yuwaffiqil laahu bainahumaa; innal laaha kaana 'Aleeman Khabeeraa.
[Q4:35] And if you fear a breach between the two, then appoint judge from his people and a judge from her people; if they both desire agreement, ALLAH (SWT) will effect harmony between them, surely ALLAH (SWT) is Knowing, Aware.

[Q4:35] Dan jika kamu bimbangkan perpecahan di antara mereka berdua (suami isteri) maka lantiklah "orang tengah" (untuk mendamaikan mereka, iaitu), seorang dari keluarga lelaki dan seorang dari keluarga perempuan. Jika kedua-dua "orang tengah" itu (dengan ikhlas) bertujuan hendak mendamaikan, nescaya ALLAH (SwT) akan menjadikan kedua (suami isteri itu) berpakat baik. Sesungguhnya ALLAH (SwT) sentiasa Mengetahui, lagi Amat mendalam pengetahuanNya.

IF RECONCILIATION between the husband and the wife cannot be made by themselves, THE MATTER SHOULD be referred to the arbiters---one from the husband's family and one from the wife's family.

RECONCILIATION THROUGH COMPROMISE AND SETTLEMENT IS BETTER THAN SEPARATION (DIVORCE). ALLAH (SWT) desires harmony among the husband and wife.

Ë  Please refer to the commentary of al-Baqarah 2:227, according to which (unto ALLAH (SWT) and the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) DIVORCE IS THE MOST LOATHSOME OF THE PERMISSIBLE ACTS.

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(4:35) If you fear a breach between the two, appoint an arbitrator from his people and an arbitrator from her people. If they both want to set things right, *60 Allah will bring about reconciliation between them. Allah knows all, is well aware of everything. *61

*60. The statement: 'if they both want to set things right', may be interpreted as referring either to the mediators or to the spouses concerned. Every dispute can be resolved providing the parties concerned desire reconciliation, and the mediators too are keen to remove the misunderstandings between them and to bring them together. 
*61. Whenever the relationship between a husband and a wife starts to break down, an attempt should first be made to resolve the dispute at the family level, before it is aggravated and leads to the disruption of the matrimonial tie. The procedure to be followed is that two persons, one on behalf of each family, should be nominated to look into the matter together and devise means whereby the misunderstanding between the spouses may be brought to an end. Who should nominate these mediators? God has not specified this so as to allow people full freedom to choose the most convenient arrangement. The parties would be free, for instance, to decide that the mediators be nominated either by the spouses themselves or by the elders of their respective families. If the dispute is brought before the court, the latter also has the right to nominate mediators, representing the families of both parties, before referring the matter for judicial verdict.
There is disagreement among Muslim jurists about the extent of the mediators' authority. The Hanafi and Shafi'i schools are of the opinion that they normally have no authority to issue a binding verdict. All they may do is to recommend the solution they advocate, whereafter the spouses have the right either to accept or to reject it. The exception is if the spouses have nominated the mediators to act on their behalf in regard to either talaq or khul': they will then be bound by their verdict. This is the opinion of the Hanafi and Shafi'i schools. Another group of jurists argues that the authority of the mediators is confined to deciding how the spouses should reconcile their differences, and does not extend to the annulment of marriage. This is the opinion of Hasan al-Basri and Qatadah, among others. Yet another group holds the opinion that the mediators have full authority both in respect of reconciliation and annulment of marriage. This is the opinion of Ibn 'Abbas, Sa'id b. Jubayr, Ibrahim al-Nakha'i, al-Sha'bi, Muhammad b. Sinn and several other authorities. The precedents which have come down from early Islam, however, are the judgements of 'Uthman and 'Ali. These indicate that they conferred upon the mediators the authority to issue judgements binding on both parties. When the dispute between 'Aqil b. Abi Talib and his wife Fatimah b. 'Utbah b. Rabi'ah came up for the judgement of 'Uthman, he nominated Ibn 'Abbas and Mu'awiyah b. Abi Sufyan from the families of the husband and the wife respectively. He also told them that if they thought that separation was preferable, they should declare the marriage annulled. In a similar dispute 'Ali nominated mediators and authorized them either to bring about reconciliation or annul the marriage, whichever they considered appropriate. This shows that the mediators do not have judicial authority as such. (See the commentaries of Ibn Kathir and Jassas on this verse -Ed.) Such authority, however, may be conferred upon them by the courts, in which case their decision will have the force of a judicial verdict. 

وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَىٰ وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنْبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ ۗ إِنَّ اللَّهَ لَا يُحِبُّ مَنْ كَانَ مُخْتَالًا فَخُورًا {4:36}

[Q4:36] Wa'budul laaha wa laa tushrikoo bihee shai'anw wa bilwaalidaini ihsaananw wa bizil qurbaa walyataamaa walmasaakeeni waljaari zilqurbaa waljaaril junubi wassaahibi biljambi wabnis sabeeli wa maa malakat aimaanukum; innal laaha laa yuhibbu man kaana mukhtaalan fakhooraa;
[Q4:36] And serve ALLAH (SWT) and do not associate any thing with Him and be good to the parents and to the near of kin and the orphans and the needy and the neighbor of (your) kin and the alien neighbor, and the companion in a journey and the wayfarer and those whom your right hands possess; surely ALLAH (SWT) does not love him who is proud, boastful;

[Q4:36] Dan hendaklah kamu beribadat kepada ALLAH (SwT) dan janganlah kamu sekutukan Dia dengan sesuatu apa jua dan hendaklah kamu berbuat baik kepada kedua ibu bapa dan kaum kerabat dan anak-anak yatim dan orang-orang miskin dan jiran tetangga yang dekat dan jiran tetangga yang jauh dan rakan sejawat dan orang musafir yang terlantar dan juga hamba yang kamu miliki. Sesungguhnya ALLAH (SwT) tidak suka kepada orang-orang yang sombong takbur dan membangga-banggakan diri; 

Refer to the commentary of al-Baqarah 2:215. The translation itself contains the clear instructions.

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(4:36) Serve Allah and ascribe no partner to Him. Do good to your parents, to near of kin, to orphans, and to the needy, and to the neighbour who is of kin and to the neighbour who is a stranger, and to the companion by your side, *62 and to the wayfarer, and to those whom your right hands possess. Allah does not love the arrogant and the boastful,

*62. The expression al-sahib bi al-janb (the companion by your side) embraces those with whom one has friendly relations of an abiding nature as well as those with whom one's relationship is transient: for instance, either the person who walks beside one on the way to the market or who sits beside one while buying things from the same shop or one's fellow traveller. Even this temporary relationship imposes certain claims on every refined and decent person - that he should treat him, as far as possible, in a kind and gracious manner and avoid causing him any inconvenience.

الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَيَكْتُمُونَ مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ ۗ وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُهِينًا {4:37}

[Q4:37] Allazeena yabkhaloona wa yaamuroonan naasa bilbukhli wa yaktumoona maaa aataahu mullaahu min fadlih; wa a'tadnaa lilkaafireena 'azaabam muheenaa;
[Q4:37] Those who are niggardly and bid people to be niggardly and hide what ALLAH (SWT) has given them out of His grace; and We have prepared for the unbelievers a disgraceful chastisement.

[Q4:37] Iaitu orang-orang yang bakhil dan menyuruh manusia supaya bakhil serta menyembunyikan apa-apa jua yang ALLAH (SwT) berikan kepada mereka dari limpah kurnianya dan (sebenarnya) Kami telah sediakan bagi orang-orang kafir itu azab seksa yang amat menghina;

THOSE WHO ARE MISERLY AND BID OTHERS TO BE SO, AND [1] hide what ALLAH (SWT) has given them, OR [2] spend of their wealth to show off HAVE BEEN CONDEMNED AS UNBELIEVERS, THE COMPANIONS OF SHAYTAN.

NOTE: HOW **MISERLINESS AND **THE CHARITY DONE MERELY FOR THE SHOW OF IT, IS CONDEMNED. IT HAS BEEN DECLARED AS UNBELIEF. 

ß  The HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) gifted a slave to Abu Ghaffari and told him to maintain him in goodness, to feed him with whatever he eats and to clothe him with whatever clothes he liked for him. Abu Zar had a garment, he immediately rendered it into two and gave one to the slave the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said ‘Excellent’. Abu Zar brought the slave home and liberated him. The HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) asked Abu Zar as to what he did with the slave. Abu Zar submitted ‘I have liberated him and he is no more a slave.’ The HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) told Abu Zar ‘ALLAH (SWT) will reward thee for it.’

ß  Amirul-Momineen Ali ibne Abi Talib had said that one of the parting advices of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was to keep up prayer to ALLAH (SWT) and to be kind to the subordinates.

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(4:37) who are niggardly and bid others to be niggardly and conceal the bounty which Allah has bestowed upon them. *63 We have kept in readiness a humiliating chastisement for such deniers (of Allah's bounty).

*63. Concealing God's bounty is to live, as if God had not bestowed that bounty. If anyone has considerable wealth and yet lives at a standard strikingly lower than that warranted by his income, if he shuns spending on himself and his family, and also on helping other creatures of God, and avoids providing financial support to any philanthropic cause, then he creates the false impression of being in a state of financial stringency. This is sheer ingratitude to God. The Prophet (peace be on him) is reported, according to a tradition, as saying: 'If God confers a bounty on somebody, He would like to see that benefaction displayed.' (Ibn Kathir, vol. 4, p. 486 - Ed.) This means that a person's day-to-day life, his eating and drinking, his dress and his abode and his spending on others, all these should reflect God's bounty.

وَالَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ ۗ وَمَنْ يَكُنِ الشَّيْطَانُ لَهُ قَرِينًا فَسَاءَ قَرِينًا {4:38}

[Q4:38] Wallazeena yunfiqoona amwaalahum ri'aaa'an naasi wa laa yu'minoona billaahi wa laa bil Yawmil Aakhir; wa mai yakunish shaitaanu lahoo qareenan fasaaa'a qareenaa.

[Q4:38] And those who spend their property (in alms) to be seen of the people and do not believe in ALLAH (SWT) nor in the last day; and as for him whose associate is the Shaitan, an evil associate is he!
[Q4:38] Dan juga orang-orang yang membelanjakan hartanya dengan menunjuk-nunjuk kepada manusia (riak) dan mereka tidak pula beriman kepada ALLAH (SwT) dan tidak juga beriman kepada hari akhirat dan sesiapa yang (mengambil) Syaitan itu menjadi kawannya, maka seburuk-buruk kawan ialah syaitan.  

(see commentary for verse 37)

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(4:38) Allah does not love those who spend out of their wealth to make a show of it to people when they believe neither in Allah nor in the Last Day. And he who has taken Satan for a companion has indeed taken for himself a very bad companion.

وَمَاذَا عَلَيْهِمْ لَوْ آمَنُوا بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَأَنْفَقُوا مِمَّا رَزَقَهُمُ اللَّهُ ۚ وَكَانَ اللَّهُ بِهِمْ عَلِيمًا {4:39}

[Q4:39] Wa maazaa 'alaihim law aamanoo billaahi wal Yawmil Aakhiri wa anfaqoo mimmaa razaqahumul laah; wa kaanallaahu bihim Aaleemaa.
[Q4:39] And what (harm) would it have done them if they had believed in ALLAH (SWT) and the last day and spent (benevolently) of what ALLAH (SWT) had given them? And ALLAH (SWT) knows them. 

[Q4:39] Dan apakah (kerugian) yang akan menimpa mereka jika mereka beriman kepada ALLAH (SwT) dan hari akhirat, serta mereka mendermakan sebahagian dari apa yang telah dikurniakan ALLAH (SwT) kepada mereka? Dan (ingatlah) ALLAH (SwT) sentiasa Mengetahui akan keadaan mereka. 

(see commentary for verse 37)

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(4:39) What harm would have befallen them if they had believed in Allah and the Last Day, and spent on charity what Allah had bestowed upon them as sustenance? For Allah indeed has full knowledge of them.

إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ ۖ وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِنْ لَدُنْهُ أَجْرًا عَظِيمًا {4:40}

[Q4:40] Innal laaha laa yazlimu misqaala zarratinw wa in taku hasanatany yudaa'ifhaa wa yu'ti mil ladunhu ajran 'azeemaa.
[Q4:40] Surely ALLAH (SWT) does not do injustice to the weight of an atom, and if it is a good deed He multiplies it and gives from Himself a great reward.

[Q4:40] Sesungguhnya ALLAH (SwT) tidak sekali-kali menganiaya (seseorang) sekalipun seberat zarah (debu) dan kalaulah (amal yang seberat zarrah) itu amal kebajikan, nescaya akan menggandakannya dan akan memberi, dari sisiNya, pahala yang amat besar. 

ALLAH (SWT) IS JUST. He not only rewards in full every good action but also lets goodness generate more goodness.

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(4:40) Indeed Allah wrongs none, not even as much as an atom's weight. Whenever a man does good, He multiplies it two-fold, and bestows out of His grace a mighty reward.