clothing, housing, or conjugal companionship. A skilled mediator may then enter between them, settle their dispute, and bring it to a close, as the Exalted said: “There is no blame upon the two of them if they make terms of settlement between themselves, and reconciliation is better” (Q 4:128).

8 – Among the lawful forms of conciliation is forgoing retribution in cases of homicide, bodily injury, or loss of the use of a limb. When the parties agree to compensation—equal to the blood-money, greater than it, or less—the settlement is permissible and binding. The Almighty declared: “Whoever is pardoned by his brother, then the demand for compensation should be according to what is reasonable, and the payment made graciously. That is a lightening from your Lord and a mercy” (Q 2:178).

9 – If the settlement entails declaring something lawful that Allah has forbidden, or forbidding something He has made lawful, it is invalid by the very wording of this ḥadīth. Likewise, if it is concluded in order to wrong either party, it is prohibited, for He said: “Reconcile between them with justice and be equitable; indeed, Allah loves those who act equitably” (Q 49:9).

10 – Also forbidden is any agreement reached under coercion—for example, when a husband deliberately mistreats his wife and constricts her rights so that she ransoms herself by returning all or part of the dowry with which he lawfully enjoyed her. Such behavior is sheer oppression and injustice. Allah says: “Do not mistreat them so as to take back part of what you have given them” (Q 4:19), and He also says: “How could you take it back after the two of you have been intimate, and they have taken from you a solemn covenant?” (Q 4:21).

If, however, she is the one in the wrong—neglecting Allah’s rights by abandoning prayer or fasting, for example, or strong indications give rise to suspicion about her, or she is ill-tempered and treats him badly, withholding or delaying his rightful claims—then there is no objection to his constraining her so that she may ransom herself. The Most High said: “unless they commit a flagrant indecency” (Q 4:19).

Abū Qilābah remarked: “If a man’s wife commits adultery, there is no harm in causing her distress until she ransoms herself.”

Some exegetes said that the “flagrant indecency” refers to foul speech.

I say: the expression is general and covers all of this and any other misconduct on the woman’s part, whether toward her Lord or toward her husband.