say, “If you fear a breach between them, let them appoint someone to act in their place.” Rather, He, Most High, says: “Appoint an arbiter from his family and an arbiter from her family.”

The two arbiters must not each seek to champion himself and his relative. If that is what they seek, there will be no success between them. But what should they seek?

Allah, Most High, says: “If they both desire reconciliation, Allah will bring about harmony between them” [al-Nisa’ 4:35]—that is, the two arbiters. “Allah will bring about harmony between them,” meaning between the two arbiters and between the spouses. Allah brings about harmony between the two arbiters, so that they agree in their judgment; for if the arbiters disagreed, each holding a different opinion, we would gain nothing. Yet when they desire reconciliation, Allah brings about harmony between them, and the two arbiters agree upon one course. Or He brings about harmony between the spouses if the two arbiters rule that the marriage should remain intact: Allah, Most High, then brings about harmony between the spouses after their hostility.

The verse admits both meanings, and it is valid to intend them all. Thus, it may be said: if the two arbiters desire reconciliation, Allah brings them into harmony, unites their views upon a single opinion, and they agree. And if they desire reconciliation and rule that the marriage should remain intact, then Allah brings about harmony between the spouses.

Thus, there are four stages: admonition, abandonment in bed, striking, and appointing the two arbiters.

As for the stage said to precede the appointment of the two arbiters—namely, having the spouses reside near a trustworthy person—this has no basis, no evidence, and no benefit.

The author’s discussion concerns the case in which a husband fears his wife’s defiance. But what is the ruling if she fears his defiance? For sometimes the defiance comes from the husband.