or those whom your right hands possess.”

Then He, glorified be He, explained that marrying one wife or taking those whom one’s right hand possesses is more conducive to avoiding partiality and injustice. This clearly establishes the intended meaning.

Sixth: The following does not form a coherent statement: “If you fear that you will not deal justly” with four wives, then marry one, or take as many concubines as you wish from those whom your right hands possess, for that is more likely to increase your dependants. Indeed, this has no connection with what precedes it. Reflect on this.

Seventh: It is inconceivable that they should be told: If you fear that you will not deal justly with four wives, you may take a hundred concubines or more, for that is more conducive to keeping your dependants few.

Eighth: His words, “That is more likely to prevent you from acting unjustly,” explain the reason for each of the two preceding rulings: directing them from marrying orphan girls to marrying adult women, and from marrying four wives to marrying one or taking those whom their right hands possess. Having fewer dependants is not a fitting explanation for these rulings.

Ninth: He, glorified be He, said, “If you fear that you will not deal justly.” He did not say: “If you fear that you will not become poor and needy.” Had fewer dependants been intended, that would have been the more fitting expression.

Tenth: When He, glorified be He, mentions something prohibited and explains the reason for its prohibition, or permits something and makes its permissibility dependent upon a reason, that reason must necessarily be incompatible with the opposite of the ruling it explains. He, glorified be He, explained that marrying women other than orphan girls, and restricting oneself to one wife or those whom one’s right hand possesses, are permitted because this is more conducive to avoiding injustice. Clearly, having numerous dependants is not incompatible with the absence of the ruling being explained. It is therefore not a fitting explanation. And Allah knows best.

[Surah al-Nisā (4): verse 95]

“Those believers who remain behind—other than those with disabilities—are not equal to those who strive in Allah’s cause with their wealth and their lives. Allah has given those who strive with their wealth and their lives a rank above those who remain behind. To each Allah has promised the finest reward, but Allah has favoured those who strive over those who remain behind with an immense reward.” (95)