وَيَسْتَفْتُونَكَ فِي النِّسَاءِ قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَى عَلَيْكُمْ فِي الْكِتَابِ فِي يَتَامَى النِّسَاءِ اللَّاتِي لَا تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ وَالْمُسْتَضْعَفِينَ مِنَ الْوِلْدَانِ وَأَنْ تَقُومُوا لِلْيَتَامَى بِالْقِسْطِ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ كَانَ بِهِ عَلِيمًا ﴿۱۲۷﴾ 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 ﴿۱۲۸﴾ وَلَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ وَإِنْ تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا ﴿۱۲۹﴾ وَإِنْ يَتَفَرَّقَا يُغْنِ اللَّهُ كُلًّا مِنْ سَعَتِهِ وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا ﴿۱۳۰﴾

﴾127﴿ Wa yastaftoonaka finnisaaa'i qulil laahu yufteekum feehinna wa maa yutlaa 'alaikum fil Kitaabi fee yataaman nisaaa'il laatee laa tu'toonahunna maa 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
﴾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
﴾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
﴾130﴿ Wa iny-yatafarraqaa yughnil laahu kullam min sa'atih; wa kaanal laahu Waasi'an Hakeemaa

﴾127﴿ And they ask you about women. Say: Allah gives you a clear ruling about them, and (so does) what is recited to you in the Book (in this surah) concerning the orphan women whom you do not give what is prescribed for them, yet you wish to marry them, and (also concerning) the weak children — that you should stand firm for justice regarding the orphans. And whatever good you do, surely Allah is All-Knowing of it.
﴾128﴿ And if a woman fears ill-treatment from her husband (by nature) or turning away (deliberately), then there is no sin upon both of them if they make terms of reconciliation between themselves — and reconciliation is better.
Greed has been embedded in hearts (by nature).
But if you live with them in kindness and guard yourselves (against discord), then surely Allah is All-Aware of what you do.
﴾129﴿ And if a woman fears ill-treatment from her husband (by nature) or turning away (deliberately), then there is no sin upon both of them if they make terms of reconciliation between themselves — and reconciliation is better.
Greed has been placed in hearts (by nature).
But if you live with them in kindness and guard yourselves (from discord), surely Allah is All-Aware of what you do.
(128) And you will never be able to deal justly between women (in love), even if you desire it earnestly.
So do not incline completely toward one, leaving the other hanging (suspended).
But if you make amends and guard yourselves (from injustice toward women), then surely Allah is Forgiving, Merciful.
﴾130﴿ And if the two separate, Allah will enrich each of them out of His bounty, and Allah is the Possessor of bounty and wisdom.

[127] This verse provides further clarification regarding verse (3).
It is narrated from Aisha (may Allah be pleased with her) that this verse was revealed about a man who was the guardian of an orphan girl under his care; if she was wealthy and beautiful, he would desire to marry her but would not give her the proper dowry (mahr), and if she was not so, he would avoid marrying her.
Likewise, they used to wrong both children and orphans, so in this verse it is commanded that justice be done to all.
This is a refutation of the ways of ignorance (Jāhiliyyah), such as denying women and children a share in inheritance simply because they were not fighters.
(Wa mā yutlā) — refers to the verses at the beginning of this surah about marriage, dowry, and inheritance for women.
(Wa targhabūna) — can mean “to incline toward” or “to turn away from,” and here both meanings are correct.
[128] This verse gives further clarification regarding verse (34).
There, the ruling was about disobedient wives, and here, it is about ill-mannered husbands, with encouragement towards reconciliation.
(Nushūzan) refers to outward disobedience, while i‘rāḍ is inward aversion; nushūz can mean natural displeasure, and i‘rāḍ can mean intentional coldness.
(Ash-shuḥḥ) means miserliness coupled with greed — it is a habitual trait of human souls.
[129] This verse is connected to the previous one, clarifying that for the husband, nushūz (disobedience) and i‘rāḍ (aversion) do not apply here — meaning that equality in the love of the heart between wives is not possible, but in fulfilling rights, do not show favoritism.
(Wa law ḥaraṣtum) — law here is for connection, meaning: “Even if you earnestly strive for justice (in love), this is beyond your ability.”
So here, “justice” refers to equality in matters beyond one’s control, while in verse (3), it referred to equality in matters of choice (fulfilling rights).
[130] This is a consolation in the case when reconciliation is not possible — meaning, Allah will provide another wife for the husband and another husband for the woman.