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Quran
2.220. über das Diesseits und das Jenseits. Und sie fragen dich nach den Waisen. Sag: Ihre Lage zu verbessern ist besser. Und wenn ihr euch mit ihnen zusammentut, so sind sie eure Brüder. Allah weiß den Unheilstifter vom Heilstifter (zu unterscheiden). Und wenn Allah gewollt hätte, hätte Er euch wahrlich in Bedrängnis gebracht. Allah ist Allmächtig und Allweise.
4.129. Walan tastatiiAAuu an taAAdiluubayna alnnisa-i walaw harastum falatamiiluu kulla almayli fatadharuuha kaalmuAAallaqatiwa-in tuslihuu watattaquu fa-inna Allaha kanaghafuuran rahiiman
4.129. Ye will not be able to deal equally between (your) wives, however much ye wish (to do so): But turn not altogether away (from one), leaving her as in suspense. If ye do good and keep from evil, lo! Allah is ever Forgiving, Merciful. (Pickthall)
4.129. Und sicher könnt ihr es nicht, daß ihr gerecht zwischen den Frauen seid, und wenn ihr darauf aus seid, also neigt nicht gänzlich einer zu und laßt die andere wie in der Schwebe, und wenn ihr es in Ordnung bringt und gottesfürchtig seid, so ist Allah ja immer verzeihend, barmherzig. (Ahmad v. Denffer)
4.129. Und ihr werdet zwischen den Frauen nicht gerecht handeln können, auch wenn ihr danach trachtet. Aber neigt nicht gänzlich (von einer weg zu der anderen), so daß ihr sie gleichsam in der Schwebe laßt. Und wenn ihr (es) wiedergutmacht und gottesfürchtig seid, gewiß, so ist Allah Allvergebend und Barmherzig. (Bubenheim)
4.129. Ihr könnt mit den Frauen nicht gerecht sein, auch wenn ihr euch sehr darum bemüht. So übertreibt nicht, weder in diese noch in jene Richtung, so dass die Frau nicht weiß, woran sie ist! Wenn ihr Gutes tut und gottesfürchtig seid, verzeiht euch Gott. Er ist voller Vergebung und Barmherzigkeit. (Azhar)
4.129. Ihr werdet den Ehefrauen gegenüber nicht gerecht sein können, möget ihr auch noch so sehr darauf bedacht sein. So neigt euch nicht (einer Ehefrau) voll zu (bzw. ab), damit ihr sie nicht wie eine lasst, die in der Schwebe ist . Doch wenn ihr dies korrigiert und Taqwa gemäß handelt, so bleibt ALLAH gewiss immer allvergebend, allgnädig. (Zaidan)
4.129. Und ihr werdet die Frauen (die ihr zu gleicher Zeit als Ehefrauen habt) nicht (wirklich) gerecht behandeln können, ihr mögt noch so sehr darauf aus sein. Aber vernachlässigt nicht (eine der Frauen) völlig, so daß ihr sie gleichsam in der Schwebe laßt! Und wenn ihr euch (auf einen Ausgleich) einigt und Gottesfürchtig seid (ist es gut). Allah ist barmherzig und bereit zu vergeben. (Paret)
4.129. Und ihr könnt zwischen den Frauen keine Gerechtigkeit üben, so sehr ihr es auch wünschen möget. Aber neigt euch nicht gänzlich (einer) zu, so daß ihr die andere gleichsam in der Schwebe lasset. Und wenn ihr es wiedergutmacht und gottesfürchtig seid, so ist Allah Allverzeihend, Barmherzig. (Rasul)
Tafsir von Maududi für die Ayaat 128 bis 129
When ( 157 ) a woman fears ill-treatment or aversion from her husband, there is no harm if the two make peace between themselves(by means of a compromise); after all peace is the best thing. ( 158 ) Human souls are prone to narrow-mindedness, ( 159 ) but if you show generosity and fear Allah in your dealings, you may rest assured that Allah will be fully aware of all that you do ( 160 ) it is not within your power to be perfectly equitable in your treatment with all your wives, even if you wish to be so; therefore, (in order to satisfy the dictates of Divine Law) do not lean wholly towards one wife so as to leave the other in a state of suspense. ( 161 ) If you behave righteously and fear Allah, you will find Allah Forgiving and Compassionate. ( 162 )
Desc No: 157 This verdict mentioned in v.127 as been given in this paragraph tw.l28-134). In order to understand it, one should grasp the nature of the problems to which this is the answer. one liked without conceding any rights to them. But these verses limited the maximum number of wives to four and conceded the rights of dower to them and laid down the conditions of justice and equitable treatment for marrying more than one wife. As it appeared impossible to fulfil these conditions in certain cases, e.g.. if one's wife was barren or invalid or had lost attraction for him or was not fit for conjugal relationship, some problems arose when one married the second wife: was it a compuslory condition that one should show equal inclination towards both the wives or love them equally or show equality in the conjugal relations with them? Or, if this was not possible, did justice require that one should divorce the first wife before marrying the second? Or, if the first wife did not wish to part with her husband, would it be against the requirement of justice if she gave up some of her own rights to prevent her husband from divorcing her'' This para answers such questions.
Desc No: 158 That is, it is better for a woman to make a settlement with him by yielding some of her rights and live with the husband with whom she had lived a part of her life than to get a divorce and separate from him.
Desc No: 159 Narrow-mindedness on the part of the wife is that even when she knows that she has lost those qualities that make a wife attractive to her husband, she should expect and demand the same kind of treatment that is shown only to a beloved wife. On the other hand, the husband shall be narrow-minded if he suppresses too much the rights of the wife who has lost attraction for him but who still wants to live with him, and reduces her rights to an unbearable point.
Desc No: 160 Allah has again appealed to the husband as He generally does in such matters, 'to show generosity to the wife. He has urged him to be generous to her, for she has been his companion for years even though she might have lost charm for him. He should tear God and imagine how he would fare if God withheld His favours from him on account of some defects in him.
Desc No: 161 Allah has made it clear that the husband cannot literally keep equality between two or more wives because they themselves cannot be equal in all respects. It is too much to demand from a husband that he should mete out equal treatment to a beautiful wife and to an ugly wife, to a young wife and to an old wife, to a healthy wife and to an invalid wife and to a good natured wife and to an ill-natured wife. These and like things naturally make a husband more inclined towards one wife than towards the other. In such cases, the Islamic Law does not demand equal treatment between them in affection and love. What it does demand is that a wife should not be so neglected as to be practically reduced to the position of the woman who has no husband at all. If the husband does not divorce her for any reason or at her own request, she should at least be treated as a wife. It is true that under such circumstances the husband is naturally more inclined towards a favourite wife, but he should not, so to say, keep the other in such a state of suspense as if she were not his wife. From this verse some people wrongly conclude that though the Qur'an allows more than one wife, it practically cancels this permission by asserting, ".:....it is not possible for you to be perfectly equitable in your treatment with all your wives...." They forget that this is only a part of the whole instruction and the Qur'an does not stop at this but adds, "....do not lean towards one wife...." As this Commandment takes into consideration the existence of more than one wife allowed by the Qur'an, it leaves no loophole of escape for the followers of Christian Europe from the fact that Islam does allow polygamy under certain conditions.
Desc No: 162 As Allah is Forgiving and Compassionate, He will forgive any of the shortcomings that are unaviodable because of natural factors, provided that one is not guilty of deliberate injustice, and tries his best to be just as far as it is humanly possible. . - "
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