1. What are the mutual rights of human beings, what are the principles on which a sound and stable family life can be established, are questions that are discussed a little further on in this surah. As an appropriate introduction to the subject, the surah opens by exhorting the believers to fear God and to avoid courting His displeasure, and by urging them to recognize that all human beings have sprung from the same root and that all of them are, therefore, of one another's flesh and blood. The expression 'Who created you from a single being (nafs)' indicates that the creation of the human species began with the creation of one individual. At another place, the Qur'an specifies that the one person from whom the human race spread in the world was Adam. (For Adam being the progenitor of mankind see Towards Understanding the Qur'an, (Surah 2, verses 31 f.) and (Surah al-A'raf: 11), etc. - Ed.)

The details how out of that 'being' its mate was created are not known to us. The explanation which is generally given by the commentators of the Qur'an and which is also found in the Bible is that Eve was, created out of a rib of Adam. (The Talmud is even more detailed in that it states that Eve was created out of Adam's thirteenth rib on the left side.) The Qur'an, however, is silent on the matter and the tradition which is adduced in support of this statement does not mean what it is often thought to be. It is thus better that we leave the matter in the same state of ambiguity in which it was left by God, rather than waste our time trying to determine, in detail, the actual process of the creation of man's mate.

'The author alludes to, but does not quote, the text of the following tradition:

Muslim, 'Rida'ah', 61 and 62; Tirmidhi, 'Talaq'' 12; Ahmad b. Hanbal, Musnad, vol. 2, pp. 428, 449, 497, 530 and vol. 6, p. 279 - Ed.

2. God directs the guardians of the orphans to spend out of the latter's property while they are still minors, and to restore it to them when they attain majority.

3. The order not to exchange the bad for the good has several meanings. On the one hand, it means that one should not replace honest by dishonest living. At the same time, it also means that one should not exchange one's own property which is of little value for the more valuable property of the orphans.

4. Commentators have explained this in the following ways:

(i) There is the view of 'A'ishah who says that men tended to marry orphan girls who were under their guardianship out of consideration for either their property, beauty or because they thought they would be able to treat them according to their whims, as they had no one to protect them. After marriage such men sometimes committed excesses against these girls. It is in this context that the Muslims are told that if they fear they will not be able to do justice to the orphan girls, then they should marry other girls whom they like. (This interpretation seems to be supported by (verse 127 )of this surah.)

(ii) The second view is that of Ibn 'Abbas and his disciple 'Ikrimah who expressed the opinion that in the Jahiliyah period there was no limit on the number of wives a man could take. The result was that a man sometimes married as many as ten women and, when expenses increased because of a large family, he encroached on the rights either of his orphan nephews or other relatives. It was in this context that God fixed the limit of four wives and instructed the Muslims that they may marry up to four wives providing they possessed the capacity to treat them equitably.

(iii) Sa'id b. Jubayr, Qatadah and some other commentators say that while the Arabs of the Jahiliyah period did not approve of subjecting orphans to wrong, they had no concept of justice and equity with regard to women. They married as many women as they wanted and then subjected them to injustice and oppression. It is in this context that people are told that if they fear perpetrating wrongs on orphans they ought to be equally worried about perpetrating them on women. In the first place they should never marry more than four, and of those four, they should marry only as many as they can treat fairly.

Each of the three interpretations is plausible and all three may possibly be correct. Moreover, the verse could also mean that if a person does not find himself able to treat orphans in a fair manner, then he might as well marry the women who are looking after those orphans.

5. Muslim jurists are agreed that according to this verse the maximum number Of wives has been fixed at four. This conclusion is also supported by traditions. It is reported that when Ghaylan, the chief of Ta'if, embraced Islam he had nine wives. The Prophet (peace be on him) ordered him to keep only four wives and divorce the rest. Another person, Nawfal b. Mu'awiyah, had five wives. The Prophet (peace be on him) ordered him to divorce one of them. (For the relevant traditions see the comments of Ibn Kathir and Qurtubi on this verse - Ed.)

This verse stipulates that marrying more wives than one is permissible on the condition that one treats his wives equitably. A person who avails himself of this permission granted by God to have a plurality of wives, and disregards the condition laid down by God to treat them equitably has not acted in good faith with God. In case there are complaints from wives that they are not being treated equitably, the Islamic state has the right to intervene and redress such grievances.

Some people who have been overwhelmed and overawed by the Christianized outlook of Westerners have tried to prove that the real aim of the Qur'an was to put an end to polygamy (which, in their opinion, is intrinsically evil). Since it was widely practised at that time, however, Islam confined itself to placing restrictions on it. Such arguments only show the mental slavery to which these people have succumbed. That polygamy is an evil per se is an unacceptable proposition, for under certain conditions it becomes a moral and social necessity. If polygamy is totally prohibited men who cannot remain satisfied with only one wife will look outside the bounds of matrimonial life and create sexual anarchy and corruption. This is likely to cause much greater harm than polygamy to the moral and social order. For this reason the Qur'an has allowed those who feel the need for it to resort to polygamy. Those who consider it an evil in itself may certainly denounce it in disregard of the Qur'an and may even argue for its abolition. But they have no right to attribute such a view to the Qur'an, for it has expressed its permission of polygamy in quite categorical terms. Indeed, there is not the slightest hint in the Qur'an that could justify the conclusion that it advocates abolition of polygamy. (For further elaboration see my book, Sunnat k A'iniHaythiyat, Lahore, 3rd edition, 1975, pp. 307-16.)

6. This expression denotes 'slave-girls', i.e. female captives of war who are distributed by the state among individuals. The purpose of this verse is to tell men that if their financial circumstances do not permit them to support a free woman as their wife then they may marry a slave-girl (see verse 25 below); if they consider it necessary to have more than one wife and it would be difficult for them to treat their free wives equitably they may resort to slave-girls, for here the burden of obligations is lighter by comparison. (For further injunctions regarding slave-girls seen. 44 below.)

7. In the opinion of 'Umar and Shurayh, if a woman gives up either the whole or a part of the bridal-due (mahr) in favour of her husband and later reclaims it from him then he is bound to pay it. The claim on the woman's part would be tantamount to her unwillingness to remit either the whole or a part of the bridal-due. For further details see the section entitled 'Mahr' in my book Huquq al-Zawjayn, 16th edition, Lahore, 1976, pp. 31-3 and 119-23.

8. This verse covers a very wide spectrum of meaning. It emphasizes to the community of believers that wealth is one of the main supports of human life. It should not be left, therefore, at the mercy of those who are incompetent to handle it properly. By misusing wealth such people might destroy the bases of social and economic life and wreck the moral foundations of human society. The right to private property is not so absolute; if a person is incapable of exercising this right properly and if he might cause grave social harm by wanton expenditure then his right may be forfeited. The necessities of such a person's life should always be provided for. But so far as the exercise of his proprietary rights is concerned, due restrictions should be placed on it in order that the owner is restrained from spending his resources in brazen disregard of the dictates of morality, collective welfare and economic interests of the community. According to the directive embodied in the verse, anyone who entrusts his property to someone else's care should satisfy himself that the latter is capable of making good use of it. At a higher level, it is incumbent upon an Islamic state to take over the management of the properties of those who either lack totally the capacity for good management or cause social damage by misuse. In such cases the state is responsible for providing these people with their livelihood.