She feared from her husband. She expected that from him due to what became apparent to her of his signs and indications. And النشوز [nushuz] is to distance oneself from her by withholding oneself, one’s provision, and the affection and mercy that exists between a man and a woman. It is also to harm her with insults or beating, and الإعراض [i'raadh] is to turn away from her by reducing conversation and companionship with her. This is due to some reasons such as criticism of her age, or unattractiveness, or something in her appearance or character, or boredom, or the desire for another, or other reasons. There is no harm for both of them to reconcile. It has been recited: يَصَالِحَا [yasaaliha] and يُصْلِحَا [yusliha], meaning: they reconcile and they settle. And similar to أصلح [aslah]: أصبر [asbir] in اصطبر [istabara] يُصْلِحَا [yusliha] in the meaning of the source of each of the three actions. And the meaning of الصلح [sulh] is: that they reconcile on the condition that she feels good about the division or part of it, as Suda bint Zam'a did when she disliked that the Messenger of Allah, blessings and peace be upon him, would separate from her and she knew the place of Aisha in his heart. So she gifted her day. [This was narrated by Al-Hakim from the hadith of Aisha, and it is in the two Sahihs from the narration of Urwah from Aisha, who said: 'I have not seen a woman who wished to be in the place of another woman more than Suda bint Zam'a wished to be in the place of a woman who had sharpness - the hadith.'] And as it was narrated that a woman whose husband wanted to divorce her due to his desire for another, and she had a child from him, said: 'Do not divorce me, and let me take care of my child, and you can divide for me every two months.' He said: 'If this is suitable, it is more beloved to me,' so he kept her. Or she may gift him part of the dowry, or all of it, or the maintenance. If she does not do so, he has no choice but to keep her kindly or to release her. And الصلح [sulh] is better than separation or النشوز [nushuz] and الإعراض [i'raadh] and bad companionship. Or it is better than disputes in everything. Or reconciliation is better than the evils, just as disputes are the worst of evils. This statement is an interruption, as is the saying: وَأُحْضِرَتِ الْأَنْفُسُ الشُّحَّ [and the souls were made to witness greed]. And the meaning of the presence of the souls to greed is that greed has been made present to it, never to be absent from it, nor to be free from it. It means that she is inclined towards it, and the objective is that a woman hardly permits her division and otherwise. [The phrase 'and otherwise' likely refers to 'other than her division,' such as separation, maintenance, and dowry. The wording of Al-Nasafi is: she permits her division and the man hardly permits himself to divide for her and to keep her if he desires another and loves someone else. And if you do good by remaining with your wives even if you dislike them and love others, and you are patient regarding that in consideration of the right of companionship, and you fear النشوز [nushuz] and الإعراض [i'raadh] and what leads to harm and disputes, then indeed Allah is All-Aware of what you do of good and piety, and He will reward you for it. And Imran ibn Hattan, the Khawarij, was from the most handsome of the children of Adam, and his wife was among the most beautiful of them. One day she gazed at him and then continued to praise Allah. He said: 'What is wrong with you?' She said: 'I praised Allah that you and I are among the people of Paradise.' He said: 'How?' She said: 'Because you were granted someone like me, so you were grateful, and you were granted someone like you, so I was patient, and Allah has promised Paradise to His grateful and patient servants.' [I could not find this.]