سُوْرَةُ النِّسَآءِ
Surah An-Nisaa (4) — Ayah 129
وَلَن تَسْتَطِيعُوٓا۟ أَن تَعْدِلُوا۟ بَيْنَ ٱلنِّسَآءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا۟ كُلَّ ٱلْمَيْلِ فَتَذَرُوهَا كَٱلْمُعَلَّقَةِ ۚ وَإِن تُصْلِحُوا۟ وَتَتَّقُوا۟ فَإِنَّ ٱللَّهَ كَانَ غَفُورًا رَّحِيمًا ﴿129﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much to one of them (by giving her more of your time and provision) so as to leave the other hanging (i.e. neither divorced nor married). And if you do justice, and do all that is right and fear Allâh by keeping away from all that is wrong, then Allâh is Ever Oft-Forgiving, Most Merciful.
Word by Word — Arabic, Transliteration & Meaning
وَلَن
walan
And never
تَسْتَطِيعُوٓا۟
tastaṭīʿū
will you be able
أَن
an
to
تَعْدِلُوا۟
taʿdilū
deal justly
بَيْنَ
bayna
between
ٱلنِّسَآءِ
l-nisāi
[the] women
وَلَوْ
walaw
even if
حَرَصْتُمْ ۖ
ḥaraṣtum
you desired
فَلَا
falā
but (do) not
تَمِيلُوا۟
tamīlū
incline
كُلَّ
kulla
(with) all
ٱلْمَيْلِ
l-mayli
the inclination
فَتَذَرُوهَا
fatadharūhā
and leave her (the other)
كَٱلْمُعَلَّقَةِ ۚ
kal-muʿalaqati
like the suspended one
وَإِن
wa-in
And if
تُصْلِحُوا۟
tuṣ'liḥū
you reconcile
وَتَتَّقُوا۟
watattaqū
and fear (Allah)
فَإِنَّ
fa-inna
then indeed
ٱللَّهَ
l-laha
Allah
كَانَ
kāna
is
غَفُورًۭا
ghafūran
Oft-Forgiving
رَّحِيمًۭا
raḥīman
Most Merciful
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 129) ➊ { وَ لَنْ تَسْتَطِيْعُوْۤا۠ اَنْ تَعْدِلُوْا … : } That is, to maintain complete equality in every respect between two or more wives is beyond human capacity, because women differ from each other in their temperaments, morals and habits, beauty, age, etc. In such a situation, if a man's inclination is more towards one and less towards the other, this is a natural matter, which he cannot control even if he wishes. Therefore, the Qur'an has emphasized that in the case of having more than one wife, to incline so much towards one that the other remains suspended (hanging), as if she has no husband at all, nor is she unmarried so that she could marry elsewhere, this is forbidden. In apparent rights, women should be treated equally; there is no accountability for the inclination of the heart. That is why the Messenger of Allah (peace be upon him) used to say: "O Allah! This is my division among my wives regarding that which I have control over (i.e., food, drink, clothing, sleeping, sitting, etc.), so do not blame me for that which I do not have control over (i.e., inclination and love of the heart)." [ أبو داوٗد، النکاح، باب فی القسم بین النساء : ۲۱۳۴۔ ترمذی : ۱۱۴۰ ]
➋ Some people have combined this verse and verse (3) of this Surah and concluded that justice between more than one wife is not possible at all. The second command is that if there is fear of not being able to do justice, then keep only one wife or a slave woman. It is thus understood that more than one marriage is not permissible. For the answer to this, see the footnote of verse (3) of Surah An-Nisa. In fact, in the verse under commentary, so much concession has been given in justice between women that if Allah had not forbidden, a man could have kept more than four wives, provided that no woman would be left hanging such that the husband would not visit her at all, nor care for her food and drink. If a man reforms and fears (Allah), then whatever shortcomings there are, Allah will forgive.
➋ Some people have combined this verse and verse (3) of this Surah and concluded that justice between more than one wife is not possible at all. The second command is that if there is fear of not being able to do justice, then keep only one wife or a slave woman. It is thus understood that more than one marriage is not permissible. For the answer to this, see the footnote of verse (3) of Surah An-Nisa. In fact, in the verse under commentary, so much concession has been given in justice between women that if Allah had not forbidden, a man could have kept more than four wives, provided that no woman would be left hanging such that the husband would not visit her at all, nor care for her food and drink. If a man reforms and fears (Allah), then whatever shortcomings there are, Allah will forgive.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
129. 1. This is another situation where a person has more than one wife, so he cannot treat all of them equally in terms of heartfelt affection and love. Because love is an act of the heart over which no one has control—even the Prophet ﷺ loved Aisha more than his other wives. The meaning of failing to do justice despite the desire is this inequality in heartfelt inclination and love. If this heartfelt love does not prevent equality in outward rights, then there is no accountability before Allah. Just as the Prophet ﷺ presented an excellent example of this. But most people, due to this heartfelt love, greatly neglect the rights of the other wives and do not fulfill their rights outwardly as they do for the beloved wife, and they leave her hanging (suspended in between)—neither divorcing her nor fulfilling the rights of marriage. This is extreme injustice, which is forbidden here, and the Prophet ﷺ also said, "If a person has two wives and inclines towards one (i.e., neglects the other), then on the Day of Resurrection he will come with one side of his body (i.e., half) fallen." (Tirmidhi, Book of Marriage)
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
129. You will never be able to deal justly between your wives, even if you desire to do so [171]. So do not incline completely toward one, leaving the other hanging [172]. But if you make amends and are mindful of Allah, then surely Allah is Most Forgiving, Most Merciful.
[171]
Reasons for Inclination Towards One Wife:
This is because, for example, one wife is young, the other is old; one is beautiful, the other is of average appearance or unattractive; one is a virgin, the other is previously married; one is good-natured, the other is ill-tempered; one is intelligent and clever, the other is dull and slow-witted. Now, it is obvious that these are such qualities in which, although the woman herself has no role, they certainly become a cause for the husband's inclination or lack thereof, and this is a natural matter. Over such inclinations or lack thereof, a person has no control, therefore there is no accountability or reproach from Allah for such matters. Accountability will only be for those things which are within a person's control, such as providing maintenance and other necessities of life, assigning turns to the wives, etc. Now, regarding those matters which are not within a person's power, about them Allah Almighty has said that you will not be able to do justice as is due.
[172]
The Reality of Justice Between Wives:
That is, in those matters in which a person has the ability to be just, those must certainly be observed. From this, it will automatically result that you will neither incline completely towards only one wife, nor will you be able to remain completely detached from another. In the explanation of this verse, consider the following hadiths:
1. The Prophet ﷺ said, "Whoever has two wives and inclines towards one of them, he will come on the Day of Resurrection with one of his sides drooping."
[دارمی، کتاب النکاح، باب فی العدل بین النساء]
2. Sayyida Sawda bint Zam'a ؓ gave her turn (and in one narration, her day and night) to Sayyida Aisha ؓ. In this way, the Prophet ﷺ used to stay with Sayyida Aisha ؓ for two days, one being her own turn and one being Sawda's ؓ turn.
[بخاری، کتاب النکاح باب المراۃ تھب یومھا من زوجہا لضر تھا و کیف یقسم ذلک]
3. Sayyida Aisha ؓ narrates that it was the Prophet's ﷺ practice that after Asr, he would visit all his wives.
[بخاری، کتاب النکاح، باب دخول الرجل علی نساۂٖ فی الیوم]
4. Sayyida Aisha ؓ narrates that when the Prophet ﷺ became ill (in his final illness) and the illness intensified, he sought permission from the other wives for his care to be done in her house, so all the wives gave him permission.
[بخاری، کتاب الہبہ، باب ھبۃ الرجل لامرأتِہٖ و المراۃ لزوجھا]
5.
Refutation of the Theory of Monogamy:
Sayyiduna Anas ؓ narrates that it is Sunnah that when one marries a virgin, he should stay with her for seven days and then assign turns. And when he marries a previously married woman, he should stay with her for three days and then assign turns.
[بخاری کتاب النکاح، باب اذاتزوج البکر علی الثیب و باب اذاتزوج الثیب علی البکر]
Some Muslims, who are impressed by Western civilization and are proponents of monogamy, object that Islam, on one hand, permits polygamy, but on the other hand, by declaring justice impossible, practically cancels this permission. One answer to this is that Allah Almighty has declared justice impossible only in those matters which are beyond human control, and there is no accountability for them, as mentioned above. The second answer is present within this very verse, in which Allah Almighty has said, "Therefore, do not incline completely towards only one wife." From this, it is clear that Allah has permitted more than one wife. In this way, their doubt or objection is completely refuted.
[171]
Reasons for Inclination Towards One Wife:
This is because, for example, one wife is young, the other is old; one is beautiful, the other is of average appearance or unattractive; one is a virgin, the other is previously married; one is good-natured, the other is ill-tempered; one is intelligent and clever, the other is dull and slow-witted. Now, it is obvious that these are such qualities in which, although the woman herself has no role, they certainly become a cause for the husband's inclination or lack thereof, and this is a natural matter. Over such inclinations or lack thereof, a person has no control, therefore there is no accountability or reproach from Allah for such matters. Accountability will only be for those things which are within a person's control, such as providing maintenance and other necessities of life, assigning turns to the wives, etc. Now, regarding those matters which are not within a person's power, about them Allah Almighty has said that you will not be able to do justice as is due.
[172]
The Reality of Justice Between Wives:
That is, in those matters in which a person has the ability to be just, those must certainly be observed. From this, it will automatically result that you will neither incline completely towards only one wife, nor will you be able to remain completely detached from another. In the explanation of this verse, consider the following hadiths:
1. The Prophet ﷺ said, "Whoever has two wives and inclines towards one of them, he will come on the Day of Resurrection with one of his sides drooping."
[دارمی، کتاب النکاح، باب فی العدل بین النساء]
2. Sayyida Sawda bint Zam'a ؓ gave her turn (and in one narration, her day and night) to Sayyida Aisha ؓ. In this way, the Prophet ﷺ used to stay with Sayyida Aisha ؓ for two days, one being her own turn and one being Sawda's ؓ turn.
[بخاری، کتاب النکاح باب المراۃ تھب یومھا من زوجہا لضر تھا و کیف یقسم ذلک]
3. Sayyida Aisha ؓ narrates that it was the Prophet's ﷺ practice that after Asr, he would visit all his wives.
[بخاری، کتاب النکاح، باب دخول الرجل علی نساۂٖ فی الیوم]
4. Sayyida Aisha ؓ narrates that when the Prophet ﷺ became ill (in his final illness) and the illness intensified, he sought permission from the other wives for his care to be done in her house, so all the wives gave him permission.
[بخاری، کتاب الہبہ، باب ھبۃ الرجل لامرأتِہٖ و المراۃ لزوجھا]
5.
Refutation of the Theory of Monogamy:
Sayyiduna Anas ؓ narrates that it is Sunnah that when one marries a virgin, he should stay with her for seven days and then assign turns. And when he marries a previously married woman, he should stay with her for three days and then assign turns.
[بخاری کتاب النکاح، باب اذاتزوج البکر علی الثیب و باب اذاتزوج الثیب علی البکر]
Some Muslims, who are impressed by Western civilization and are proponents of monogamy, object that Islam, on one hand, permits polygamy, but on the other hand, by declaring justice impossible, practically cancels this permission. One answer to this is that Allah Almighty has declared justice impossible only in those matters which are beyond human control, and there is no accountability for them, as mentioned above. The second answer is present within this very verse, in which Allah Almighty has said, "Therefore, do not incline completely towards only one wife." From this, it is clear that Allah has permitted more than one wife. In this way, their doubt or objection is completely refuted.
