Seventh, by few concessions and more benevolence life goes on, conditions change, and the family is protected. Islam guides a wife when she feels that her husband treats her harshly to hasten to give up some of her rights in order to protect the stability of her family perhaps the conditions will become better and reconciliation takes place because reconciliation is better. Allah (may He be Exalted) says: "And if a woman fears cruelty or desertion on her husband's part, there is no sin on them both if they make terms of peace between themselves; and making peace is better. And human inner-selves are swayed by greed. But if you do good and keep away from evil, verily, Allâh is Ever Well-Acquainted with what you do." (1)

Then Allah (Glory be to Him) mentioned the reasons which may prevent reconciliation by His Saying: "And human inner-selves are swayed by greed." which means: Undesirability to give others their due rights along with the eagerness of a person to his own right because souls are created for loving that, particularly with the miserliness of souls and their straying.

Then, miserliness is not limited to monies and actions, but exceeds to miserliness of emotions and words which makes a person to start reckoning others harshly concerning his own rights. Miserliness is not achievable with reconciliation "But if you do good and keep away from evil," give the rights of others, and only take some of the rights which you deserve, you will find that miserliness of yourselves go away and reconciliation is achieved.

Perhaps, mentioning piety (fearing Allah) is for its importance because it is always missed when dispute takes place, oppression prevails, and benevolence which had lasted for a long time is forgotten.

Hence, every husband should fear Allah in regard to his wife, insist on justice and benevolence, and each one of them may give up some of his or her rights out of his generosity in order to maintain the stability of the family.

   

_____________

 

(1) Surat An-Nisa': 128, see also the Tafsir of the Ayah in Tafsir Al Qur'an Al `Azhim of Ibn Kathir 2/426 and the Tafsir of Al Karim Ar-Rahman fi Tafsir Kalam Al Mannan 1/206.

 

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