SURAH AN-NISA (AYAH 121 to 130)

أُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ وَلَا يَجِدُونَ عَنْهَا مَحِيصًا {4:121}

[Q4:121] Ulaaa'ika maawaahum Jahannamu wa laa yajidoona 'anhaa maheesaa.  
[Q4:121] These are they whose abode is hell, and they shall not find any refuge from it.

[Q4:121] Mereka itu, tempat akhirnya ialah Neraka Jahannam dan mereka pula tidak akan dapat melarikan diri daripadanya.  

(see commentary for verse 118)

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(4:121) For these people, their abode shall be Hell and from there they shall find no way of escape.

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ وَعْدَ اللَّهِ حَقًّا ۚ وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا {4:122}

[Q4:122] Wallazeena aamanoo wa 'amilus saalihaati sanud khiluhum Jannaatin tajree min tahtihal anhaaru khaalideena feehaaa abadaa; wa'dal laahi haqqaa; wa man asdaqu minal laahi qeelaa.

[Q4:122] And (as for) those who believe and do good, We will make them enter into gardens beneath which rivers flow, to abide therein for ever; (it is) a promise of ALLAH (SWT), true (indeed), and who is truer of word than ALLAH (SWT)?
[Q4:122] Dan orang-orang yang beriman serta beramal soleh, Kami akan masukkan mereka ke dalam Syurga yang mengalir di bawahnya beberapa sungai, mereka kekal di dalamnya selama-lamanya, sebagai janji ALLAH (SwT) yang benar dan siapakah yang lebih benar perkataannya daripada ALLAH (SwT)? 

Refer to the commentary of al-Baqarah 2:25 and 266; and Ali Imran 3:198.

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(4:122) But those who believe and do good, We shall cause them to enter the Gardens beneath which rivers flow. Here they will abide for ever. This is Allah's promise in truth and whose word is truer than Allah's?

لَيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ ۗ مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ وَلَا يَجِدْ لَهُ مِنْ دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا {4:123}

[Q4:123] Laisa bi amaaniyyikum wa laaa amaaniyyi Ahlil Kitaab; mai ya'mal sooo'ai yujza bihee wa laa yajid lahoo min doonil laahi waliyanw wa laa naseeraa.

[Q4:123] (This) shall not be in accordance with your vain desires nor in accordance with the vain desires of the followers of the Book; whoever does evil, he shall be requited with it, and besides ALLAH (SWT) he will find for himself neither a guardian nor a helper.
[Q4:123] (Balasan yang baik yang dijanjikan oleh ALLAH (SwT) itu) tidak akan didapati hanya dengan angan-angan kamu semata-mata dan tidak pula dengan angan-angan ahli Kitab (Yahudi dan Nasrani). Sesiapa yang melakukan kejahatan, dia akan dibalas dengan kejahatan itu dan dia pula tidak akan mendapat selain dari ALLAH (SwT) seorang pun yang akan melindunginya dan tidak ada juga yang dapat menolongnya.

MERE WISH AND DESIRE, SHORN OF GOOD DEEDS, WILL NOT AVAIL ANYTHING. Neither the Jews, nor the Christians, nor the Muslims are the favourites of ALLAH (SWT). WHOSOEVER DOES GOOD WILL BE REWARDED, AND WHOSOEVER DOES EVIL WILL BE PUNISHED. THIS IS THE ISLAMIC LAW OF REQUITAL.

µ  The proviso "and a believer" is vital, for without right faith (Islam) good deeds are meaningless.

µ  So far as spiritual merits are concerned there is no difference between man and woman. Refer to Ali Imran 3:195.

ISLAM IS THE RELIGION OF NATURE. EVERY ACTION MUST HAVE ITS RE-ACTION. According to the law of nature evil and good shall have their respective return. Islam always warns man and woman, to be always mindful of the natural consequences of Vice and Virtue. Muslims are warned against imagining themselves as the favourites of ALLAH (SWT), as do the Christians and the Jews.

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(4:123) It is neither your fancies nor the fancies of the People of the Book which matter. Whoever does evil shall reap its consequence and will find none to be his protector and helper against Allah.

وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ مِنْ ذَكَرٍ أَوْ أُنْثَىٰ وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ نَقِيرًا {4:124}

[Q4:124] Wa mai ya'mal minas saalihaati min zakarin aw unsaa wa huwa mu'minun fa ulaaa'ika yadkhuloonal Jannata wa laa yuzlamoona naqeeraa. 
[Q4:124] And whoever does good deeds whether male or female and he (or she) is a believer-- these shall enter the garden, and they shall not be dealt with a jot unjustly.

[Q4:124] Dan sesiapa yang mengerjakan amal soleh, dari lelaki atau perempuan, sedang dia beriman, maka mereka itu akan masuk Syurga dan mereka pula tidak akan dianiaya (atau dikurangkan balasannya) sedikitpun. 

THIS VERSE CLEARLY SAYS THAT IN THE REWARDING OF GOOD AND THE PUNISHING OF ANY EVIL, THERE SHALL NOT BE ANY DISTINCTION BETWEEN MAN AND WOMAN.

©  There is one factor notable in this verse---- doing of good deeds need true belief, to be accepted.

GOOD DEEDS ARE ACCEPTABLE ONLY FROM THOSE WHO BELIEVE AND NOT FROM THE DISBELIEVERS.

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(4:124) Whoever does good and believes -whether he is male or female - such shall enter the Garden, and they shall not be wronged in the slightest.

وَمَنْ أَحْسَنُ دِينًا مِمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۗ وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا {4:125}

[Q4:125] Wa man ahsanu deenam mimmman aslama wajhahoo lillaahi wa huwa muhsinunw wattaba'a Millata Ibraaheema haneefaa; wattakhazal laahu Ibraaheema khaleelaa.

[Q4:125] And who has a better religion than he who submits himself entirely to ALLAH (SWT)? And he is the doer of good (to others) and follows the faith of Ibrahim, the upright one, and ALLAH (SWT) took Ibrahim as a friend.
[Q4:125] Dan tidak ada yang lebih baik agamanya daripada orang yang menyerahkan dirinya kepada ALLAH (SwT) (dengan ikhlas), sedang dia berusaha mengerjakan kebaikan dan ia pula mengikut agama Nabi Ibrahim yang lurus (yang tetap di atas dasar tauhid); dan (kerana itulah) ALLAH (SwT) menjadikan Nabi Ibrahim kesayanganNya. 

SUBMISSION TO ALLAH (SWT) (ISLAM) IS THE ONLY RELIGION APPROVED BY ALLAH (SWT).

µ  Hanif means wholly devoted to the right path. Refer to the commentary of al-Baqarah 2:124 to understand why millata ibrahima hanifa has been repeatedly used in the Qur’an as identical to Islam.

THE MISSION OF IBRAHIM WAS UNIVERSAL WHILE THE TEACHINGS OF MUSA AND ISA WERE RESTRICTED TO THE JEWS.

·         Wajha literally means face. In the Qur’an it is used to refer to the distinctive aspects of a being. 1. Man is recognised by his cognitive self; 2. ALLAH (SWT) is distinguished by His absolute universal excellence. See commentary of al-Baqarah 2:112.

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(4:125) And whose way of life could be better than that of he who submits his whole being to Allah, does good, and follows exclusively the way of Abraham whom Allah took for a friend?

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ مُحِيطًا {4:126}

[Q4:126] Wa lillaahi maa fis samaawaati wa maa fil ard; wa kaanal laahu bikulli shai'im muheetaa.

[Q4:126] And whatever is in the heavens and whatever is in the earth is ALLAH (SWT)'s; and ALLAH (SWT) encompasses all things.
[Q4:126] Dan bagi ALLAH (SwT) jualah segala yang ada di langit dan yang ada di bumi dan ALLAH (SwT) sentiasa Meliputi (pengetahuanNya dan kekuasaanNya) akan tiap-tiap sesuatu. 

THE OWNERSHIP OF THE UNIVERSE BELONGS TO NONE BUT ALLAH (SWT). HENCE there can be never be any other owner or the master for man to worship, BESIDES THE ONE AND THE ONLY ALLAH (SWT) LORD OF EVERYTHING IN THE HEAVENS AND THE EARTH.

Refer to the commentary of al-Baqarah 2:255.

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(4:126) Whatever is in the heavens and in the earth belongs to Allah; *150 Allah en-compasses everything. *151

*150. To submit to God is the best course for man, for it conforms fully to ultimate reality. Since God is the Lord of the heavens and the earth and all that lies therein, the only right attitude for man is to give up his unlimited freedom and willingly commit himself to serve and obey God. 
*151. If man will neither submit to God nor stop acting in defiance of Him, he should bear in mind that he can never escape from God's grip,for His power encompasses him completely. 

SECTION 19

Dealing with Orphans and Women

Equity to the interest of the orphans ordained---Reconciliation between husband and wife---Equity among wives---Separation of man and wife---Carefulness about duties enjoined.

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 {4:127}

[Q4:127] Wa yastaftoonaka finnisaaa'i qulil laahu yufteekum feehinna wa maa yutlaa 'alaikum fil Kitaabi fee yataaman nisaaa'il laatee laa tu'toonahunna mmaa kutiba lahunnna wa targhaboona an tankihoohunna wal mustad'a feena minal wildaani wa an taqoomoo lilyataamaa bilqist; wa maa taf'aloo min khairin fa innal laaha kaana bihee 'Aleemaa. 

[Q4:127] And they ask you a decision about women. Say: ALLAH (SWT) makes known to you His decision concerning them, and that which is recited to you in the Book concerning female orphans whom you do not give what is appointed for them while you desire to marry them, and concerning the weak among children, and that you should deal towards orphans with equity; and whatever good you do, ALLAH (SWT) surely knows it.
[Q4:127] Dan mereka meminta fatwa kepadamu (wahai Muhammad), mengenai (hak dan kewajipan) kaum perempuan. Katakanlah olehmu: ALLAH (SwT) akan memberi keterangan (fatwa) kepada kamu mengenai mereka dan juga (ada difatwakan dalam) apa yang selalu dibacakan kepada kamu dalam Kitab (Al-Quran) ini mengenai perempuan-perempuan yatim yang kamu tidak memberi kepadanya apa yang telah ditetapkan menjadi hak mereka dan yang kamu suka berkahwin dengan mereka dan juga mengenai anak-anak yang lemah (yang masih kecil lagi) dan (kamu juga diwajibkan) supaya menguruskan (hak dan keperluan) anak-anak yatim dengan adil dan (ingatlah) apa jua kebaikan yang kamu lakukan (kepada mereka), maka sesungguhnya ALLAH (SwT) sentiasa Mengetahuinya. 

The divine decrees concerning women have already been dealt with in verses 3 to 35 of this surah.

Refer to the commentary of al-Baqarah 2:220 and al-Nisa 4:4 for yataman nisa-the orphan women.

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(4:127) They ask you to pronounce laws concerning women, *152 say: 'Allah pronounces to you concerning them, *153 and reminds you of the injunctions which were recited to you in the Book about female orphans whom you do not give what has been ordained for them *154 and whom you wish to marry (out of greed)', *155 and the commandments relating to the children who are weak and helpless. *156 Allah directs you to treat the orphans with justice. Allah is well aware of whatever good you do.

*152. The actual query about women is not spelled out directly. The judgement pronounced a little later on in response to that query, however, makes it abundantly clear what the query was.
*153. This is not a response to the query itself. Before attending to this, God once again emphasizes that people should implement His directives regarding orphans in general, and orphan girls in particular, as mentioned at the beginning of this surah (see verses 2 ff. above). This shows the importance of the rights of orphans in the sight of God. The protection of their rights, as we have pointed out, had already been stressed forcefully (see beginning of the surah, verses 1-14). But that was not deemed sufficient. Hence, when problems of family life came up for discussion, the question of the well-being of orphans automatically arose even before answering the questions people raised.
*154. This alludes to verse 3 of this surah: 'And if you fear that you might not treat the orphans justly, then marry the women that seem good to you. ' 
*155. The words of the text ( ) may be interpreted as: 'Whom you wish to marry (out of greed)' and also as 'Whom you do not wish to marry.' In explanation of this verse 'A'ishah states that, in those days, guardians of orphan girls who had any significant inheritance from their parents used to perpetrate many wrongs on their wards. If the girl was both rich and good looking, the guardian desired to marry her and exploit both her attractiveness and wealth without either having to make the bridal-due (mahr) or even having to undertake her maintenance. If the girl was ugly, the guardian would neither marry her nor allow her to get married, for she might thus get a husband who would support her claim to her legitimate rights. (See the commentary of Ibn Kathir on this verse. The tradition is quoted by Ibn Kathir from Bukhari. See also n. 4 above -Ed.)
*156. The reference here is to the injunctions regarding the protection of the rights of orphans at the beginning of the surah (see verses 1 ff . and 11 ff. above). 

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 {4:128}

[Q4:128] Wa inimra atun khaafat mim ba'lihaa nushoozan aw i'raadan falaa junaaha 'alaihi maaa ai yuslihaa bainahumaa sulhaa; wassulhu khair; wa uhdiratil anfusush shuhh; wa in tuhsinoo wa tattaqoo fa innal laaha kaana bimaa ta'maloona Khabeeraa. 

[Q4:128] And if a woman fears ill usage or desertion on the part of her husband, there is no blame on them, if they effect a reconciliation between them, and reconciliation is better, and avarice has been made to be present in the (people's) minds; and if you do good (to others) and guard (against evil), then surely ALLAH (SWT) is aware of what you do.
[Q4:128] Dan jika seorang perempuan bimbang akan timbul dari suaminya "nusyuz" (kebencian), atau tidak melayaninya, maka tiadalah salah bagi mereka (suami isteri) membuat perdamaian di antara mereka berdua (secara yang sebaik-baiknya), kerana perdamaian itu lebih baik (bagi mereka daripada bercerai-berai); sedang sifat bakhil kedekut (tidak suka memberi atau bertolak ansur) itu memang tabiat semula jadi yang ada pada manusia dan jika kamu berlaku baik (dalam pergaulan) dan mencegah diri (daripada melakukan kezaliman), maka sesungguhnya ALLAH (SwT) Maha Mendalam PengetahuanNya akan apa yang kamu lakukan.

Avarice is a part of man's nature, BUT IF one gives more as a present to the other as a favour (ihsan) and both safeguard themselves with full awareness of ALLAH (SWT)'s laws (taqwa) there can be reconciliation between the dissatisfied pair of husband and wife, BECAUSE peace is an excellent thing.

£  It is reported that Khuwaylad, the ageing wife of Salma bin Nafi, who wanted to marry another woman after divorcing her, came to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and said that she was prepared to forego her conjugal right if her husband did not divorce her. This verse was revealed on that occasion.

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(4:128) If *157 a woman fears either ill-treatment or aversion from her husband it is not wrong for the husband and wife to bring about reconciliation among themselves (by compromising on their rights), for settlement is better. *158 Man's soul is always prone to selfishness, *159 but if you do good and are God-fearing, then surely Allah is aware of the things you do. *160

*157. The actual response to the query begins here. In order to appreciate the response fully one would do well to consider the query itself. In the days of Ignorance a man was free to marry an unlimited number of women, who had virtually no rights. When the preliminary verses of the present surah were revealed (see especially verse 3) this freedom was circumscribed
in two ways. First, the maximum number of wives was fixed at four. Second, justice (that is, equal treatment of wives) was laid down as a necessary condition for marrying more than one. This gives rise to the question whether a person is obligated by Islam to feel equally towards each of his wives, to love each to an equal degree, and treat them equally even in respect of sexual relationship. Such questions are especially relevant with regard to a husband one of whose wives might be, say, afflicted with either sterility, permanent sickness or who is incapable of sexual intercourse. Does justice demand that if he fails to live up to the standards of equality mentioned above that he should renounce his first wife in order to marry the second? Moreover, where the first wife is disinclined to agree to annulment of the marriage, is it appropriate for the spouses to make a voluntary accord between themselves, according to which the wife, towards whom the husband feels relatively less attracted, voluntarily surrenders some of her rights, prevailing upon her husband not to repudiate the marriage? Would such an act be against the dictates of justice? It is to questions such as these that these verses are addressed.
*158. It is better for the spouses to come to a mutual understanding so that the wife may remain with the same man with whom she has already spent part of her life. 
*159. The 'selfishness' on the part of the wife is that even though she is conscious of the causes which have contributed to her husband's aversion towards her, she nevertheless expects from him the treatment that a husband accords to the wife that he loves. The 'selfishness' of the husband, on the other hand, lies in suppressing her unduly and curtailing her rights to an intolerable extent, merely because she is keen to continue to live with him even though she has lost her attraction for him. 
*160. Here, too, God urges the male, as He usually does in such matters, to be magnanimous. God urges a man to treat his wife, who has probably spent a considerable number of years with him as his companion, with kindliness and grace in spite of the aversion that he has come to feel for her. He also urges man to love God, for if He were to deprive him of His loving care and blessing in order to punish him for his shortcomings, what place would he have under the sun? 

وَلَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ ۚ وَإِنْ تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا {4:129}

[Q4:129] Wa lan tastatee'ooo an ta'diloo bainan nisaaa'i wa law harastum falaa tameeloo kullal maili fatazaroohaa kalmu'al laqah; wa in tuslihoo wa tattaqoo fa innal laaha kaana Ghafoorar Raheema. 
[Q4:129] And you have it not in your power to do justice between wives, even though you may wish (it), but be not disinclined (from one) with total disinclination, so that you leave her as it were in suspense; and if you effect a reconciliation and guard (against evil), then surely ALLAH (SWT) is Forgiving, Merciful.

[Q4:129] Dan kamu tidak akan dapat berlaku adil di antara isteri-isteri kamu sekalipun kamu bersungguh-sungguh (hendak melakukannya); oleh itu janganlah kamu cenderung dengan melampau (berat sebelah kepada isteri yang kamu sayangi) sehingga kamu biarkan isteri yang lain seperti benda yang tergantung (di awan-awan); dan jika kamu memperbaiki (keadaan yang pincang itu) dan memelihara diri (daripada perbuatan yang zalim), maka sesungguhnya ALLAH (SwT) Maha Pengampun, lagi Maha Mengasihani. 

Refer to the commentary of verse 3 of this surah.

HOWSOEVER one may try one will never be able to treat one's wives equally to fulfil the demands of justice, BUT one can at least avoid inclination to any wife exclusively so that the others may not be left suspended. One may not be able to observe perfect equality among one's wives in respect of love and attachment, yet one is not, on that account, by any means warranted in showing voluntary favours exclusively to any wife to the utter neglect of the others.

»    The lives of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt are a model, in this connection, to all Muslims. They did not even perform ablution in the house of the wife whose "turn" was terminated.

¥  IN ALL EVENTS IHSAN AND TAQWA ARE THE BEST MEANS TO EFFECT RECONCILIATION AND HARMONY.

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(4:129) You will not be able to treat your wives with absolute justice not even when you keenly desire to do so. (It suffices in order to follow the Law of Allah that) you incline not wholly to one, leaving the other in suspense. *161 If you act rightly and remain God-fearing, surely Allah is All-Forgiving, All-Compassionate. *162

*161. This means that it is not possible for a man to accord complete equality of treatment to two or more wives under all circumstances and in all respects. It is possible that one is ugly, the other beautiful; one is old, the other young; one is permanently sick, the other healthy; one is irritable, the other good-tempered. These and other differences are likely to make a person less attracted to one and more to the other. In such circumstances, the Law does not demand that one should necessarily maintain absolute equality between the wives in respect of love, emotional attachment and sexual relationship. What it does demand is that if a husband does not repudiate the marriage despite aversion for his wife, either because of his own desire or out of consideration for the desire of his wife, he should at least maintain a good relationship short of which his wife begins to feel as if she is without a husband. In such circumstances, while it is natural that a person should prefer one wife to the other, this should not go to the extent that the woman remains, as it were, in a state of suspension, as if she were without a husband at all.
Some people point out that in this verse the Qur'an in one breath stipulates justice as the necessary condition for plurality of wives and in the other breath declares it to be impossible. On this ground they conclude that the Qur'an has itself revoked the permission to marry more than one wife. There is, however, absolutely no justification for such an inference. Such an inference would have been justified had the Qur'an merely said that 'You will not be able to treat your wives with (absolute) justice.' But this statement has been followed by the directive: ' ... do not allow yourselves to incline wholly to one, leaving the other in suspense.' This leaves no grounds at all for the blind followers of Christian Europe to force an interpretation of their liking on the verse.
*162. If a man does not deliberately inflict any wrong and tries earnestly to be just in his dealings God will pardon whatever minor shortcomings take place. 

وَإِنْ يَتَفَرَّقَا يُغْنِ اللَّهُ كُلًّا مِنْ سَعَتِهِ ۚ وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا {4:130}

[Q4:130] Wa iny-yatafarraqaa yughnil laahu kullam min sa'atih; wa kaanal laahu Waasi'an Hakeemaa. 
[Q4:130] And if they separate, ALLAH (SWT) will render them both free from want out of His ampleness, and ALLAH (SWT) is Ample-giving, Wise.

[Q4:130] Dan jika keduanya bercerai, maka ALLAH (SwT) akan cukupkan (keperluan) masing-masing dari limpah kurniaNya dan (ingatlah) ALLAH (SwT) Maha Luas limpah kurniaNya, lagi Maha Bijaksana.

If both decide to separate in an approved and legal way, after all attempts at reconciliation have failed, ALLAH (SWT) PROMISES HIS GRACE AND BOUNTIES FOR BOTH OF THEM.

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(4:130) But if the two separate, out of His plenty Allah will make each dispense with the other. Indeed Allah is All-Bounteous, All-Wise.