Alhassanain(p) Network for Heritage and Islamic Thought

Surah An-Nisa', Chapter 4, Section 4

Surah An-Nisa', Verse 24

وَالْمُحْصَنَاتُ مِنَ النِّسَاء إِلاَّ مَا مَلَكَتْ أَيْمَانُكُمْ كِتَابَ اللّهِ عَلَيْكُمْ وَأُحِلَّ لَكُم مَّا وَرَاء ذَلِكُمْ أَن تَبْتَغُواْ بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ إِنَّ اللّهَ كَانَ عَلِيمًا حَكِيمًا

24. "And all married women (are forbidden unto you to marry) except those whom your right hands possess (by Allah's decree in the battle against infidels). It is a written legislation of Allah unto you; and lawful for you are (all women) besides those that you may seek (them) by means of your wealth (as dower) taking them into marriage and not committing fornication. Then as to those of whom you seek content (by temporary marriage), give them their dowries as a duty; and there is no blame on you in whatever you mutually agree after the duty. Verily Allah is All-Knowing, All-Wise."

For non-Muslims, captivity is counted as divorce. It is like the Faith of a woman that when her husband continues his infidelity and the woman has embraced Islam; the very belief separates her from her husband.

To take in marriage a woman who has husband is unlawful from the point of Islam. The woman may be from any nation and with any religion.

But captivity is like divorce, and a captive woman should observe a waiting term for one month (one menstruation) from the time she is captured, and if she is in pregnancy period, she must wait until she is delivered of her child. Thus, during this period, no conjugal connection is admissible with her.

This matrimonial device, as a permanent or contemporary spouse, is better than the device of returning her to the infidels or leaving her alone with no guardian.

"And all married women (are forbidden unto you to marry) except those whom your right hands possess (by Allah's decree in the battle against infidels). It is a written legislation of Allah unto you; and lawful for you are (all women) besides those that you may seek (them) by means of your wealth (as dower) taking them into marriage and not committing fornication. ..." ,

According to several traditions narrated from the holy Imams of Ahlul-Bayt (as), and also according to many commentary books recorded by the scholars of the Sunnis, this phrase of the verse refers to temporary marriage where the above-mentioned holy verse says:

"...Then as to those of Whom you seek content (by marriage), give them their dowries as a duty. And there is no blame on you in whatever you mutually agree after the duty. Verily Allah is All-Knowing, All-Wise."

Surah An-Nisa', Verse 25

وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلاً أَن يَنكِحَ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ فَمِن مِّا مَلَكَتْ أَيْمَانُكُم مِّن فَتَيَاتِكُمُ الْمُؤْمِنَاتِ وَاللّهُ أَعْلَمُ بِإِيمَانِكُمْ بَعْضُكُم مِّن بَعْضٍ فَانكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَآتُوهُنَّ أُجُورَهُنَّ بِالْمَعْرُوفِ مُحْصَنَاتٍ غَيْرَ مُسَافِحَاتٍ وَلاَ مُتَّخِذَاتِ أَخْدَانٍ فَإِذَا أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَاحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ مِنَ الْعَذَابِ ذَلِكَ لِمَنْ خَشِيَ الْعَنَتَ مِنْكُمْ وَأَن تَصْبِرُواْ خَيْرٌ لَّكُمْ وَاللّهُ غَفُورٌ رَّحِيمٌ

25. "And whoever among you is not able to financially afford to marry free believing women, then (let him marry) of those (slaves or captives) whom your right hands possess from among your believing maidens; and Allah better knows your faith; you are (sprung) one from the other, so marry them with the permission of their masters, and give them their dowries in fairness, they being chaste, not committing lewdness, nor taking paramours. And if when they are married they commit lewdness, their punishment is half that for free women. This (kind of marriage) is for those among you who fear falling into evil. But to have patience would be better for you, and Allah is Forgiving, Merciful."

Following the statements about marriage, this verse expresses the conditions of marrying she slaves whose dowries and expenses are usually lighter and easier. At first it says:

"And whoever among you is not able to financially afford to marry free believing women, then (let him marry) of those (slaves or captives) whom your right hands possess from among your believing maidens....."

Then it adds that for recognizing their Faith, you are commissioned to hear their apparent expressions, and as for their innate thoughts and hidden secrets, it is so that Allah knows well of your faith.

"...and Allah better knows your faith.... "

And, in view of the fact that some men were not so willing to marry the slave maidens, in this verse the Qur'an remarks that all of you have come into being from only one couple, therefore, you must not dislike marrying them. It says:

"...you are (sprung) one from the other...."

Then, the Qur'an points to one of the conditions of this marriage. It is the permission of the concerning master, while without that permission the marriage is invalid. It says:

"...so marry them with the permission of their masters...."

Next to this statement, it says:

"…and give them their dowries in fairness...."

It is understood from this sentence that an appropriate and worthy dowry should be assigned for them, and it must be given to them. It is also understood that their slaves can possess some wealth when they have lawfully obtained it.

One of the other conditions that this marriage has is that these maidens should be taken from among those who are chaste, not from among those who commit manifest lewdness.

"... they being chaste, not committing lewdness, not taking paramours….."

In agreement with the ordinances stated upon marriage with slave maidens and supporting their rights, the holy verse continues the words about their punishment when they divert from the path of piety and chastity. It says:

"...And if when they are married they commit lewdness, their punishment is half that for free women....."

This part of the holy verse means that they must be beaten only fifty stripes.

Then, it adds that this kind of marriage with such slave maidens is for those who are severely involved in the pressure of the sexual instinct and are not capable to marry free women.

Therefore, it is not admissible for men other than them.

"...This (kind of marriage) is for those among you who fear falling into evil...."

But, next to that, it says that being patient and avoiding such sort of marriage, from the point of some ethical and social interests, is of your gain as far as you are able to restrain yourself and you do not fall into committing sin.

"...But to have patience would be better for you...."

At the end of the verse, it remarks that upon what you have done before this, Allah is Forgiving, Merciful. It says:

"...and Allah is Forgiving, Merciful."

Section 5: Woman's rights over her property

Surah An-Nisa', Verse 26

Respect of rights of property and life -Woman has as much right over her property as man -Similarly in the matter of inheritance.

يُرِيدُ اللّهُ لِيُبَيِّنَ لَكُمْ وَيَهْدِيَكُمْ سُنَنَ الَّذِينَ مِن قَبْلِكُمْ وَيَتُوبَ عَلَيْكُمْ وَاللّهُ عَلِيمٌ حَكِيمٌ

26. "Allah desires to make clear (the way of felicity ) to you, and to guide you in the ways of those before you, and to turn to you (mercifully), and Allah is All-Knowing, All-Wise."

What Are These Limitations for?

Following the different ordinances in the field of marriage stated through previous verses, there may arise this question that what all these limitations and lawful restrictions are for. This verse and the two following ones answer this question.

The above-mentioned verse indicates that Allah wishes to open the way of happiness and felicity to you by these instructions. It says:

"Allah desires to make clear (the way of felicity) to you...."

Besides that, you are not alone in this path, and Allah desires to guide you towards the correct ways and practices of those who were before you. It says:

"...and to guide you in the ways of those before you...."

In addition to that, He wants to accept your repentance.

"...and to turn to you (mercifully)...."

Allah desires to return back again to you His favours and blessings that have been ceased for you because of your corruptions and deviations. This is in the case that you, too, return back from the deviated paths that were paved before Islam, in the Age of Ignorance.

At the end of the verse, it says:

"...and Allah is All-Knowing, All-Wise."

This phrase means that Allah is cognizant to His ordinances, and He has legislated them through His Own Wisdom for you.

Surah An-Nisa', Verse 27

وَاللّهُ يُرِيدُ أَن يَتُوبَ عَلَيْكُمْ وَيُرِيدُ الَّذِينَ يَتَّبِعُونَ الشَّهَوَاتِ أَن تَمِيلُواْ مَيْلاً عَظِيمًا

27. "And Allah desires that He should turn to you (mercifully), but those who follow their lusts desire that you should deviate (with) a great deviation."

At the first glance, the sexual liberty is a kind of pleasure and seeking an enjoyment. But, regarding to its personal and social evil effects, it is the greatest fall and aberration.

Libertinism and lewdness, diminishes the body, entangles the thought, wastes property, and decays confidence. It spoils the desire of family formation and delivers some illegal children to the society. It causes some venereal and psychological diseases to come forth. And, briefly speaking, sexual freedom results to the greatest captivities for human beings.

Explanations

1. The limitations and instructions which are ordained upon marriage are the secrets for the grace of Allah unto humankind-

"And Allah desires that He should turn to you (mercifully)...."

2. Those sensual ones who are indulged in libertinage do not satisfy by anything save sinking you in lusts. They want you to be their friend in their deviated path.

"...that you should deviate (with) a great deviation."

3. Do not follow the way of voluptuous ones, and do not imitate them, for they are your enemies.

"...but those who follow their lusts desire that you should deviate (with) a great deviation."

Surah An-Nisa', Verse 28

يُرِيدُ اللّهُ أَن يُخَفِّفَ عَنكُمْ وَخُلِقَ الإِنسَانُ ضَعِيفًا

28. "Allah desires that He should make light your burden, and man has been created weak."

In these latter three verses, a small part of the favours of Allah are mentioned, one after another. They denote that Allah explains the ordinances for you, leads you to the way, returns His mercy to you, and takes the affairs easy for you.

All these facilities are for that man is feeble against the storm of instincts and his ability and patience is little.

Explanation

Islam is an easy religion. It stops nowhere.

"Allah desires that He should make light your burden...."

The basis of this religion is founded on lightness, easiness, and capability.

"...and man has been created weak."

Surah An-Nisa', Verse 29

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَأْكُلُواْ أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلاَّ أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ وَلاَ تَقْتُلُواْ أَنفُسَكُمْ إِنَّ اللّهَ كَانَ بِكُمْ رَحِيمًا

29. "O' you who have Faith! Do not devour each other's property among yourselves in vanity, except that it be a trade by your mutual consent, and do not kill your (own) selves (one another); verily Allah is Merciful to you."

The secret of the occurrence of the prohibiting sense "do not kill" close to the meaning of "do not devour", a prohibition of false devouring, maybe, is for that an unsound economical system is a premise for the appearance of murder or destruction in the society.

Explanation

1- Personal possession is respected while domination in others' properties is unlawful, except for correct bargaining which are perfected on mutual consent.

"O' you who have Faith! Do not devour each other's property among yourselves in vanity, except that it be a trade by your mutual consent…"

2. A definite society, or an Ummah, has one unit of soul and a common fate.

"….each other's property among yourselves…"

3. Any kind of domination which is not based on divine truth' is forbidden. Some of its instances are; usurpation, theft, barring from inheritance, gambling, defraud, falsification, and purchasing the means of mischief and sin. It is so because all of these instances are the examples of vanity.

"...do not devour each other's property among yourselves in vanity....."

4. Bargains should be performed on the basis of mutual consent, not compulsively or unwillingly.

"...a trade by your mutual consent...."

5. The life of a person is respectable. Therefore, suicide, and murdering others is 'unlawful'.

"...and do not kill your (own) selves (one another)...."

Surah An-Nisa', Verse 30

وَمَن يَفْعَلْ ذَلِكَ عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا وَكَانَ ذَلِكَ عَلَى اللّهِ يَسِيرًا

30. "And whoever does this aggressively and unjustly, We will soon cast him into fire; and this is easy for Allah."

The difference between the Arabic words /'udwan/ and /zulm/, mentioned in this verse, may be that the former is a transgression against others, while the latter encompasses the aggression towards one's own self, too.

The verse says:

"And whoever does this aggressively and unjustly, We will soon cast him into fire; and this is easy for Allah."

Surah An-Nisa', Verse 31

إِن تَجْتَنِبُواْ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُم مُّدْخَلاً كَرِيمًا

31. "If you avoid the great sins which you are forbidden, We remit from you your small sins and We cause you to enter an honourable place of entering."

It is understood from this verse that sins are divided into two groups: the minor sins and the major sins. We also recite in Surah Al-Kahf, No.18, Verse 49 that, on the Day of Judgement, when sinners see the record of their evil deeds, they say:

" ...What a book this is! it does not omit a small one nor a great one.... ".

According to the Islamic literature, a great sin is a sin for which Allah has promised Fire to its performer.

The numbers of great sins are mentioned differently in the Islamic narrations. Some of the pioneers among the Muslim scholars, derived from the verses of the Qur'an and traditions, have introduced 33 great sins. There are, of course, degrees for the great sins when comparing them. Therefore, some of the great sins are called 'the most major sins'.

Explanations

1. It is necessary for us to ignore the slight offences of those whose ideological and practical doctrine is proper.

2. The reward of those who abandon major sins is that Allah (s.w.t.) forgives their minor sins.

"If you avoid the great sins which you are forbidden, We remit from you your small sins,

and We cause you to enter an honourable place of entering."

The total number of the major sins, as many traditions denote, is 33 sins which are listed in the following:

1. To associate a partner for Allah,

2. Homicide (the believers)

3. The curse of the parents,

4. To escape from Holy Struggle,

5. To devour the orphan's property,

6. Usury,

7. False accusation of unchastity to an immaculate woman,

8. Fornication,

9. Sodomy,

10. Theft,

11. Consuming the flesh of a corpse,

12. To consume blood,

13. To eat the flesh of swine, pig,

14. To eat the flesh of an animal slaughtered without mentioning Allah's Name,

15. To defraud whether by scale or by measure,

16. Gambling,

17. A false attestation,

18. Despair from the grace of Allah,

19. To feel secured from the punishment of Allah,

20. To assist the evil-doers,

21. To rely on the tyrants,

22. To swear falsely,

23. Rancour and deceit,

24. To restrain from giving others' rights,

25. To tell a lie,

26. To behave arrogantly,

27. Immoderation and extravagance,

28. Treachery,

29. Making little of Hajj,

30. To fight against Allah's saints,

31. To be busy with diversion and play,

32. Magic and whatever causes trouble for others,

33. To drink wine.

Surah An-Nisa', Verse 32

وَلاَ تَتَمَنَّوْاْ مَا فَضَّلَ اللّهُ بِهِ بَعْضَكُمْ عَلَى بَعْضٍ لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُواْ وَلِلنِّسَاء نَصِيبٌ مِّمَّا اكْتَسَبْنَ وَاسْأَلُواْ اللّهَ مِن فَضْلِهِ إِنَّ اللّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا

32. "And do not covet that by Which Allah has made some of you excel others. Men shall have a benefit of what they earn and women shall have a benefit of what they earn; and ask Allah of His Grace; verily Allah knows all things."

Occasion of Revelation

Upon the occasion of revelation of this holy verse, it has been cited that: Once Ummus-Salamah, a wife of the holy Prophet (S), asked him (S): "Why do men go to Holy Struggle but women do not? Why has Islam legislated inheritance for us half of men's portion? We wish we were men and went to Holy Struggle like men and equally obtained their social position."

The above verse was revealed and responded to this kind of questions and the like of them.

For a group of Muslims, the difference of the portion of men and women in inheritance had become a question. It seemed that they did not notify that this difference was for the reason that generally the totality of the life expenditure is as a duty upon men, while women are free from it.

Besides that, the expenditure of women themselves is upon men, too. Thus, as it was mentioned before, the portion of women, can, practically, be twice as much as that of men. Therefore, the holy verse says:

"And do not covet that by which Allah has made some of you excel others. ..."

It is such because, there are some secrets in each of these differences that are covered and concealed for you.

Of course, it should not be misunderstood that the verse points to some actual and natural differences, not those forged differences that have been produced as a result of transgression and exploitation performed by some social classes.

Then, immediately after that, it says:

"...Men shall have a benefit of what they earn and women shall have a benefit of what they earn; ..."

This difference might be either a natural one (like the difference of the two genders: male and female with each other), or the difference resulted from the optional efforts and endeavours.

Then, it adds: instead of desiring these kinds of difference, ask Allah of His Grace and Favour that He grants you different bounties, ranks and good rewards. It is in that case that you may become some happy and prosperous persons. It says:

"...and ask Allah of His Grace..."

So, at the end of the verse, it says:

"...verily Allah knows all things."

That is, He knows whatever sort of natural or financial differences are necessary for the social regularity. Allah also knows the innate secrets of people and, therefore, He knows who has unjust desires in the heart and, on the other side, which persons think of what is proper, positive, and constructive.

Surah An-Nisa', Verse 33

وَلِكُلٍّ جَعَلْنَا مَوَالِيَ مِمَّا تَرَكَ الْوَالِدَانِ وَالأَقْرَبُونَ وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ إِنَّ اللّهَ كَانَ عَلَى كُلِّ شَيْءٍ شَهِيدًا

33. "And for everyone We have placed heirs (to inherit) of what parents and near relatives leave, and as for those with whom your right hands have made a covenant, give them their portion; verily Allah is ever witness over all things."

The phrase: "Your right hands have made a covenant" is a hint to the contract which used to be held between two persons before Islam. Then Islam, with a slight change in it, accepted it. In Islamic jurisprudent books, this action has been entitled /daman-i-jarirah/.

The content of this contract was so that: two persons promised that they would help each other in the life affairs, assist in the payment of compensations of one another, and one could inherit from the other.

It was something similar to the insurance contract of today which indicates: if a loss comes forth for a person, the promised party pays its compensation. Islam accepted this content, but inheriting from another one is conditioned to the lack of any hair for the diseased person.

Explanations

1. Assigning the standard of the portion of inheritance for relatives by the command of Allah.

"And for everyone We have placed heirs (to inherit)... "

2. A person has the right of transferring his/her possession to another one under some conditions.

"...and for those with whom your right hands have made a covenant ..."

3. Fulfilling a promise is obligatory.

"….give them their portion..."

4. The debtors should seek after the creditors.

"...give them their portion... "

5. The promises of a person is usually valid after that person's death.

6. Allah is always present and witnesses the deeds.

"... Verily Allah is ever witness over all things."

Section 6: Disagreement and reconciliation between husband and wife

Superiority of men over women -Wife's perverseness and desertion to effect - Duty to Allah inculcates all the other duties -Niggardliness and hypocrisy condemned,

Surah An-Nisa', Verse 34

الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاء بِمَا فَضَّلَ اللّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنفَقُواْ مِنْ أَمْوَالِهِمْ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللّهُ وَاللاَّتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ فَإِنْ أَطَعْنَكُمْ فَلاَ تَبْغُواْ عَلَيْهِنَّ سَبِيلاً إِنَّ اللّهَ كَانَ عَلِيًّا كَبِيرًا

34. "Men have authority over women because Allah has made some of them to excel others and because they spend out of their property (for the support of women). Therefore, the good women are obedient, guarding the unseen as Allah has guarded. And (as to) those (women) on whose part you fear desertion, admonish them, and avoid them in beds and beat them; then if they obey you, do not seek a way against them; verily Allah is Ever-High, Ever-Great."

Guardianship in the System of a Family

A family is a small unit of the society, similar to a large assembly of people; a family must have a single proper leader. The reason is that a leadership upon a family accomplished by several of men and women in common is of no vail. In this form of leadership, either of husband or wife must be the chief of the family and the other should be his/her assistant and under his/her governance.

Here, by this verse, the Qur'an clearly announces that the guardianship of the family must be given to the man of the family. It says:

"Men have authority over women ..."

Of course, the purpose of this statement is not a sense of casting transgression, inequity and aggression; but the aim is producing a single, fairly regular leadership regarding to the necessary consultations and responsibilities.

The second section of the verse is divided into two parts. In the first part it denotes that this guardianship is for some superiorities that, (for the sake of regularity of the society), Allah has assigned for some people comparing some others. It says:

"...because Allah has made some of them to excel others ..."

And, in the second part of the statement it implies that this guardianship is for the sake of the responsibilities that men undertake along the side of financial payments due to women and family members. It says:

"...and because they spend out of their property (for the support of women) ..."

Then, it adds that: with respect to the duties women undertake at home, they are divided into two groups:

The first group are those pious women who, because of the rights Allah has set for them, are humble and protect the secrets and rights of their husband when the husband is absent:

"...therefore, the good women are obedient, guarding the unseen as Allah has guarded ..."

That is, always, and at the absence of their husbands in particular, they commit no treachery whether from the point of property, or honour, or protecting the family secrets, and the credit and personality of their husbands.

They also truly follow their duties and responsibilities to fulfil them well. The second group are the women who usually refuse to do their duties. Thus, the signs of disagreement and discord are seen in them.

Confronting such women, men have some duties which they must follow step by step. At the first stage, it says:

"...And (as to) those (women) on whose part you fear desertion, admonish them ..."

For the second stage, it says:

"…and avoid them in beds..."

And, in the third stage, when the discord, disobedience, and the state of heedlessness toward the duties and responsibilities, the limits are transgressed, and the wife severely continues stubbornness and law breaking, so that neither admonishment nor separation from bed, nor heedlessness of man unto her, has any effect and avail, there remains no way save harshness. So, it says:

"...and beat them ..."

It is certain, of course, that if one of these stages affects positively and the woman starts doing her duties, the man has no right to hurt her under any pretext. That is why, immediately after stating this phrase, the Qur'an continue saying:

"...then if they obey you, do not seek a way against them...."

At the end of the verse, it warns men again that they should not abuse their position of guardianship in the family. They ought to think of Allah Whose Power is above all powers. It says:

"...verily Allah is Ever-High, Ever-Great."

Surah An-Nisa', Verse 35

وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُواْ حَكَمًا مِّنْ أَهْلِهِ وَحَكَمًا مِّنْ أَهْلِهَا إِن يُرِيدَا إِصْلاَحًا يُوَفِّقِ اللّهُ بَيْنَهُمَا إِنَّ اللّهَ كَانَ عَلِيمًا خَبِيرًا

35. "And if you fear a breach between the couple, then appoint a judge from his people and a judge from her people. If they both desire agreement, Allah will effect harmony between them; Verily Allah is Knowing, All-Aware."

The Family Peace Court

In this holy verse, the Qur'an refers to the discord which happens between a couple, it says:

"And if you fear a breach between the couple, then appoint a judge from his people and a judge from her people. ..."

Then, it continues saying:

"... If they both desire agreement, Allah will affect harmony between them....."

And, in order to warn the concerning arbitrators to employ good intention in the course, it concludes the verse with this sense that Allah is aware of their intentions. It says:

"...Verily Allah is Knowing, All-Aware."

The 'family peace court', which has been referred to in this verse, is one of the distinguished works of Islam. This kind of peace-court, compared with ordinary courts, has some privileges that cannot be found in other courts. A few of these privileges are as follows:

1. In family environment the treatments cannot be dry and performed legally according to the spiritless court regulations. Hence, the Qur'an instructs that the arbitrators of this court must be of those who have kinship with the couple and are able to move their sentiments along the path of reconciliation.

2. In ordinary courts the two sides of the conflict have to divulge the secrets they have in order to defend themselves. Here, it is certain that if either of woman or man manifests their conjugal secrets for some strangers, they may hurt the feelings of each other so violently that if they be returned home forcefully, there will not exist any sign of their previous sincerity and lay between them.

3. In ordinary courts, judges are often inattentive in the course of dispute, while in the family peace-court, the arbitrators usually do their best to settle peace and sincerity between those two spouses and try to return them home.

4. Moreover, such a family court has none of the problems and heavy expenditures for the couple that the ordinary courts have.