“And Beat them,” they say "So says the One who calls Himself
the most Merciful and the Most Compassionate!" Does He?
Note: This article is
based on an analysis of the translation of verse 34, chapter 4 of the Quran.
The translations used for analysis are included in the appendix. However, the
work of famous commentators of the Quran is quoted extensively.
Introduction
If there is one ayah (verse) in the Quran that may decide
the future understanding of Islam as a religion of peace, compassion, kindness
and mercy for Muslims as well as non-Muslims, it is the ayah (verse) number 34 that
appears in its fourth Surah (chapter).
The verse translated
by one of the most popular translators of the Quran, Abdullah Yusuf Ali reads as
follows: “Men are the protectors and
maintainers of women, because Allah has given the one more (strength) than the
other, and because they support them from their means. Therefore the righteous
women are devoutly obedient and guard in (the husband's) absence what Allah
would have them, guard. As to those women on whose part ye fear disloyalty and
ill-conduct, admonish them (first), (Next), refuse to share their beds, (And
last) beat them (lightly); but if they return to obedience, seek not against
them Means (of annoyance): For Allah is Most High, great (above you all) (4:34)
The Surah is titled, Nisa or women. The ayah deals with family relations primarily between husbands and wives.
Its prevalent understanding among Muslims, both Arabic speaking and non-Arabic
speaking, has, throughout the history of Islam, impacted the status of women, their
role in the family and society and their relations with their spouses especially
in situations of conflict. Even though the verse relates to the relation between
husbands and wives, yet it has serious implications for women in their roles as
mothers, sisters, daughters, in-laws and members of their community.
This ayah is
generally quoted by Muslim men to prove their superiority, while many women
often refer to this verse as the one that legitimizes their second class status
in their family and community under the will of Allah. “What can we do when the
will of Allah is to make us dependent on men,” this is the typical response of
an average Muslim woman.
With the knowledge of
the Quranic text becoming widely prevalent and women and men becoming part
of an economic system that requires the skills and services of the two to an ever
evolving and changing the world and with both Muslim men and women relating directly
with their scriptures as the source of divine guidance, many questions are being
raised about the interpretations of the verse in Arabic as well as in other
languages.
Many Muslim and
non-Muslim women definitely feel uncomfortable for the prevalent understanding of
the ayah that a great majority of scholars
have handed them down for centuries and men, conscious of their responsibilities
towards their creator, might feel embarrassed for the so-called privileges accorded
to them.
TQuestionshe
They Ask
Women
often ask the following questions:
Does their God require them to be submissive and subservient
to their husbands in particular and men in general? Do they have to be obedient to their husbands
all the times, or sometimes? If so, what does that obedience means, what are the
limits and who would determine them? In case of conflict and irreconcilable differences
between the spouses, will they, all the time, be at the mercy of men or their
husbands who have the permission or the authority to strike, hit, punish, beat or
scourge them? Will men always decide and determine what the marriageable age of
a woman is? Does their value lie in their ability only to procreate and to
provide sexual satisfaction to their husbands? Are they a thing created to
serve men’s sexual pleasures? Do their conjugal responsibilities require them to
be always ready to serve their husbands? Will they always be at the mercy of husbands
to express their identity and abilities? How will they face the women of other
faiths who would always view them a target of possible beating at the hands of
their husbands for any act of disobedience? Is this an institutionalized
inequality that will last until eternity?
Does Allah want women to live with this fear forever, the fear of being
beaten by their husbands or men at home or in public for their deviations? Will
this status impact their relations with their children, especially boys who
would believe that like their fathers, they too have a right to control
and discipline their wives? What about the daughters who would also grow in an
environment of intimidation and fear?
Muslim
men often also ask some of the following questions.
Why their physical strength is considered a source of authority
rather than an instrument of responsibility? Does it mean that those who are physically
stronger have more rights over those who are physically weaker? Why then the
principle of might is right wrong? If they spend their earnings on their spouses
does it mean that they own them and should be considered their masters or owners?
Why should they be given the right to use physical violence to discipline their
wives or female members of their family or community in case of conflict with them?
Must their wives always remain subservient to them? Do they not have an
independent identity? Is it their right to demand sex from their wives always?
Will their wives have any say in matters pertaining to physical intimacy or are
they at the mercy of their masters? If so, what about love, compassion, kindness, and compatibility? Is the purpose of marriage only to serve a husband’s sexual
desire and procreate his progeny? Whose interpretation of the Quran, they
should follow in understanding this verse? Are angles so obsessed with the male
sexual desires that they would curse a woman if she refuses sexual intimacy
with her husband during the night? Are women really created in a state of
immaturity and inferiority and are deficient in intellect as suggested in many
of the statements people have attributed to the Prophet? Are they just a rib
for their husbands? If so, why has society always relied solely on their
skills to raise a new generation?
Non-Muslims
also, ask:
The questions asked by non-Muslims might be different as they
may try to understand the rationale of beating wife in maintaining a household
together. Does the one who bestows mercy to all assign the woman a role only to
please men? Does He give men authority over women, despite the claims of equality
among genders? Does he empower men with the right to beat a woman if he considers
her to be in defiance of his authority? Is the Quran really a revealed document
or was it the product of a specific time and culture? Was the purpose of the
Quran to create a new social order or to perpetuate the age-old patriarchy
where women were always at the mercy of men? Will women ever achieve
self-dignity in Islam?
Methodology
This article looks at the prevalent understanding
of the ayah as explained by various translators
and commentators of the Quran, both classical and modern and analyzes its linguistic
understanding within the overall message of the Quran and compares the two with
some of the authentic sayings of the Prophet to make an attempt to arrive at an
alternative meaning.
The perspective of the article is simple. The overwhelming
majority of both classical and modern scholars have relied on an explanation that
gives more credence to the norms of patriarchy rather than the intent of the divine
guidance in matters pertaining to family relations. These scholars have selectively
used the statements attributed to Prophet Muhammad to supplement their arguments
about male superiority. They have often ignored the uswa or the character and lifestyle of the Prophet as is explained
in the Quran and several of the authentic ahadith
(words and actions attributed to the Prophet). In this effort, they have created
several contradictions within their own writings and promoted a view that defies
the spirit of the Quran. The article concludes that there has been a grave
error on the part of a majority of interpreters of the Quran in developing a
rational, objective, logical and humane understanding of the verse within the
overall context of the divine message. Rather than looking at the Quranic
message within the context of the divine guidance as a whole, the scholars, by
and large, have used the verse to understand the situation within a male-dominated context with a view to promoting male domination in the name of God.
Anatomy
of the Verse
Most commentators and translators have concluded that the
verse refers to a man’s right to beat his woman if she defies him. But they do
not explain what do they mean by men and women? They are also confused about
the nature of defiance. They also show contradictions in narrating the
historical context in which the verse was revealed. But what they are certain,
despite all these uncertainties, is that
the verse establishes the rule of male supremacy over women.
Interesting, the verse does not talk about male
supremacy. It even does not talk about beating or disciplining wives, rather, it
explains a methodology to resolve differences within a family in a non-violent
and peaceful manner maintaining the dignity of everyone involved in the dispute.
It does not give authority to a husband over his wife, and it does not elevate
him to the status of a master or owner or in charge. On the contrary, it gives
reassurance of the sincerity of women in maintaining their integrity in family
matters.
Many scholars usually justify the provision of beating
and refer to this verse as a directive to promote balance and justice in the
family and society. They argue that if the defiance of a wife is not checked properly by the husband through a process involving advice, sexual neglect, and
beating, families might disintegrate and lose their essence. They say that
peace comes only when there is an authority to impose or implement it. In order
to avoid chaos in family matters, God has mad husband the head of the family
and wife subservient. Ironically, they expand this role of husband to society and then argue to empower every male to exercise authority over women
in general.
How could one talk of balance and justice if within the
basic human unit, the family, one spouse has a more physical and financial advantage
over the other as well as the right to use force to maintain his authority? How
could one talk of peace with the threat of being beaten? Who is there to
determine the level of disciplining and stop the man from exercising his right
to beat in an arbitrary manner? Who is there to monitor the level of the beating? What
is the objective criterion to determine the scope and nature of the beating, and why
beating is considered a solution to the problem? No religious authority is
present when the beating is performed and who can stop a husband in his moment
of rage?
The argument that force or the threat of the use of force
is a deterrent for any deviant behavior or action may be considered valid in
case of a state because citizens relate to each other in an impersonal manner.
They follow the laws that are chosen by them. The state offers a system of check
and balance that is necessary to maintain order in society. The state, through the collective will of people, decides the process of check and balance
and the deterrent. In a despotic system, the checks and balances are created by
an individual to protect his interests. In a democratic system, people decide the
deterrent.
In the divinely ordained system, it is the principle of
justice and the concept of equality that is the foundation for voluntarily regulating
human behavior as the divine powers cannot be transferred to any human being.
But a family is not a mini-state as argued by many of the
commentators of the Quran with a ruler and subjects. A family comes into being
on the foundations of love and mercy and grows on the strength of truthfulness
and compassion. If the husband is given arbitrary and exclusive authority to
determine the level of defiance from his wife and punishment, then the very
existence of the family is endangered. Who is there to check a husband in his
moments of anger and rage over the perceived defiance of his wife and how would
anyone stop him from beating his wife in the privacy of his home away from the
previews of religious scholars, law enforcement agents or the members of the
family? Will the threat of further violence not prevent wives to speak up? What
is defiance? The idea of the use of force and beating in one to one relations
never produces positive results as no self-respecting individual would feel
dignified after being beaten or living under the threat of being beaten even if
the beating is done with a toothpick or a handkerchief as many scholars suggest
was the advice of Prophet Muhammad. The physical injuries from beating may
heal, but the emotional, social, and moral scars such a beating leaves on human
soul stay permanently. Didn’t the divine, the creator of human emotions knows
this basic fact of His creation?
The idea of using physical force within family relations
is unthinkable for its stability and durability. Certainly, the divine who
created men and women knew that and the intent in the revelation of this verse
was not what the scholars have communicated but what has been lived by the
Prophet. Scholars accept the statement attributed to Aisha, wife of the Prophet
in which she said that the Prophet was a living Quran/ It means that he lived
each and every verse of the Quran. There is not a single instance in the life
of the Prophet where violence or beating may have ever become his option. The
fact of the matter is that the Prophet never thought of hitting his wives or
even speaking with them in an intimidating manner. Thus, it is his behavior and
example as well as the divine intent that defines this verse and not the
opinions or interpretations of the scholars who are not sure of the real
context of this verse, and not sure about its exact meanings, and who are still
uncertain about the definition of defiance. Certainly, the dignity of humanity
cannot be left at the mercy of scholars who often find it hard to respect the dignity
of those who oppose them, and who often compromise their positions for personal
gains.
Most Muslims or most people live in a patriarchal society
where women are assigned a marginal role in society. In this system, men
are considered to be the caretaker, supervisors, protector, in charge, rulers,
owner and controller of women. Regardless of the system of checks and balances,
their authority is absolute and they can dictate their terms at their will. This always leaves the wife and other women in the family at a greater disadvantage. It
is this patriarchal system that all traditional religions promote. It
is this traditional approach that was the reason behind the suppression of
women throughout human history. They were denied the right to think for themselves.
They were stripped of their dignity as an equal member of human society. They
were reduced to mere sexual toys. They were described as a seductress, daughters
of Satan and they were accused of getting Adam expelled from heavens, despite
the supposed assertion they were created from his ribs. They were told that
their presence, makes men go deviant in their commitment to God. They were the
ones blamed for everything that went wrong in a men’s world. They had no
identity, no soul and no status as they were considered a shadow of the male
member of their society.
The purpose of the divine guidance was not to legitimize
this inhumanity that had existed in human society in history. It was not to legitimize
the then-existing understanding of women and their role in society. It was not
to accept the claim that they are mere sex toys and an object to be abused by
men. The purpose was not to justify the claim that they were seductress or
daughters of Satan. It was not to legitimize the claim that they were created
from the rib of Adam. It was not to institutionalize the notion of male
superiority.
The purpose of divine guidance was to challenge the
imbalance and inequality that had existed for centuries. It was to reassert the
essential truth that all humans are equal and gender or race cannot be used as
the basis to divide and discriminate people. That is the reason that the Quran
in one of its defining verses describes the role of men and women in a manner
that restores dignity and equality to both.
The Quran says: “Verily, if men have the capability to surrender to God, so have the
women, if men have the capability to have conviction in the Divine guidance so
have the women, if men can be truly devout to God so can be women, if men can
be true to their words so can be women if men can be patient in adversity so
can be women, and if men can have humility towards God so can be women, and if
men give in charity so can women, if men can exercise control over them so can
women, if men are mindful of their chastity so can women, and if men can
remember and heed to the divine message so can women; For all such men and
women God has readied protection from sins and forgiveness and a mighty reward.
(33:35)
At another place the
Quran establishes the norm of equality when it says: “"Never will I suffer
to be lost the work of any of you, be he male or female: You are members, one
of another” (3:195)
The Quran made family the basic unit to ensure this
equality and dignity. It persuaded men and women to bring about changes in
their relations especially at the family level to ensure that the dignity of
the two is never threatened. It was not through force that such a change was
sought. It was through inspiration and giving individuals the ability to mold
and shape their own behavior that such a change was proposed. Thus the Quran said
“And among His Signs is this, that He created
for you mates from among yourselves, that you may dwell in peace with them, and
He has put love and mercy between your (hearts): verily in that are Signs for
those who reflect. (30:21)
In its references to women, the Quran demolished the myth
that women were sex toys or objects or seductress or subservient to man or even
to husbands. The divine asserted that they were fully human beings and their
rights were no less than men. Thus the Quran did what religious clergy had
often neglected. It called for absolute equality of genders. The Quran realized
that the two genders are different in biology and physiology and psychology.
But the call of the Quran was not to further deprive the other on the bases of
these differences but to inspire them to use the distinctive qualities as
complimentary in an environment of peace and love for the common good of
humanity.
The purpose of the divine message was to break the
domination of human over fellow humans not only in houses of worship but in houses
where human beings dwell in basic family units as well as in all spheres of
human society. It was to liberate people from living in fear of others. It was
to eliminate the subservience of human to fellow humans. It was to make humans fearless
and to help them realize that equality is the only way forward for a balanced
and just society and its absence would bring human beings to a disaster. It was
to eliminate the patriarchy that had existed for long. It was to liberate women
from all bondages and to give her the freedom to express her dignity and
identity in the context of the responsibilities the divine has placed on each
human being according to her own free will.
But the way this verse has been explained by commentators
and translators have turned this message upside down and institutionalized
imbalance and inequality leading to major repercussions for men and women in
the family and society.
The verse does not give men authority over women or
husbands over wives. Yet, whenever the prevalent definition of this verse is
challenged by someone, the traditionalists and the dead from their graves speak
up complaining that the new approach is either being promoted by a group under
the influence of anti-Islamic forces who want to weaken Islam or by misguided
Muslims who have no knowledge or regard of divine guidance. If the
challenger happens to be non-Arabic speaking, then his or legitimacy is
questioned on linguistic grounds and trashed away.
Some of the critics often point to the status of women in
non-Muslim society and ask what right anyone else has to question their
interpretations of this verse with regards to disciplining wives when they are
no less unjust or violent to their women.
Both arguments are rooted in arrogance and ignorance and
have logical flaws. No one has a monopoly over divine guidance as each one of
us carries our own burden. Thus the Quran says: “Say: "Am I, then, to seek a sustainer other than
God, when He is the Sustainer of all things?" And whatever [wrong] any
human being commits rests upon himself alone; and no bearer of burdens shall be
made to bear another's a burden and, in time, unto your Sustainer you all must
return: and then He will make you. [truly] understand all that on which you
were wont to differ..” (6:164)
Everyone is entitled to understand the verse according to
his or her capacity. One may disagree with one’s interpretation but one cannot
deny the other the right to relate with the divine message independently. The
opinions of scholars is non-binding.
Secondly, the argument that there are people who are
worse than Muslims in family related matters, hence Muslims are better, is a
ridiculous statement. It is like saying that since “I stole less money than you,
hence I am a better thief than you.” A theft is a theft. The issue here is not
whether non-Muslims beat their wives more or Muslims beat more, the issue here
is whether there is a divine command to beat one’s wife especially in a faith that
claims to be the last revealed message for all times and all situations. To say
Muslims hit their wives lightly compared with others who hit them brutally or
violently is arrogant and defeats the very purpose of the divine guidance about
the relations between husbands and wives.
There was no need of divine guidance if the rules of
patriarchy were to be maintained to the advantage of men. It makes no difference
if the beating is light or severe. The very idea of beating a fellow human is
humiliating and God, the Creator of all human beings does not want any of His
creation to live in a state of indignity and perpetual fear. “We have honored the children of Adam;
provided them with transport on land and sea; given them for sustenance things
good and pure; and conferred on them special favors, above a great part of our
creation,”(17:70). And the children of Adam include both men and women, Muslims
as well as non-Muslims.
How should one examine the existing understanding of the
verse? Or is there a need to make such an attempt? One should be able to
analyze it in the historical context in which interpretations were made. There
is a Quranic mandate to critically examine the divine message constantly to
reach to the truth in our fast-changing world. The Quran describes itself as a
message for people who think or use their critical thinking in analyzing their
situation. The thinking is not limited to a particular people or a particular
linguistic or ethnic or cultural group. Every individual, Muslim and non-Muslims
alike is encouraged to reflect on divine guidance and draw their own
conclusions. Thus the Quran says: “Those who, when they are
admonished with the signs of their Lord, droop not down at them as if they were
deaf or blind;” (25:73)
Some may describe this an amateurish and naïve effort and
question the legitimacy of those making such an attempt. Who are you to
question the scholars? They might ask. After
all, those who promoted and developed the existing understanding of the Quran
and Sunnah (example of the Prophet) are
considered the giants of Islamic scholarship as they were the ones who are credited
for preserving the deen (way of life)
and the guidance of Allah, codifying its rules and defining its limitations. They
were the ones who handed down the essence of the faith to their succeeding generations.
How could anyone claim to be a Muslim while challenging such giants?
Such people are confusing the issue. The deen is perfect and Allah does not need
any scholar to redefine or concretize its rules. It is preserved in its final
form in the Quran. Scholars attempt to understand in their times and conditions
it and share their understanding with others and that understanding is
non-binding. Allah did not make his faith dependent on the wisdom of scholars.
He created the intellectual capacity in every individual to develop an
understanding of his guidance. Is this not a fact that human beings, however, scholarly
and pious they may claim to be, have often been criticized in the Quran, by none
other than God for their misunderstandings or distortions of the divine message?
Is this not a fact that the Quran primarily holds the clergy responsible of
misinterpreting and contaminating the divine guidance? Why should we
selectively apply this Quranic principle to non-Muslim scholars only?
“Those who conceal Allah's revelations in the Book, and purchase for
them a miserable profit,- they swallow into themselves naught but Fire; Allah
will not address them on the Day of Resurrection. Nor purify them: Grievous
will be their penalty.” (2:174)
“Then woe to those who write the Book with their own hands, and then
say: "This is from Allah," to traffic with it for miserable price!-
Woe to them for what their hands do write, and for the gain they make thereby.”
(2:79)
“And there are, certainly, among the People of the Book,
those who believe in Allah, in the revelation to you, and in the revelation to
them, bowing in humility to Allah. They will not sell the Signs of Allah for a
miserable gain! For them is a reward with their Lord, and Allah is swift in
account.”
(3:199)
Quran in several of its verses questions the validity of
the clergy in preserving and explaining the faith properly. It holds them
responsible for the deviations. Hence, the Quran makes it known that the clergy
would not be trusted for preserving the divine message it is God himself who
would protect it. How? By giving us the methodology as explained in the Quran
to understand the divine message within the overall message of the scripture.
If our interpretations are not in line with the divine message, they are faulty
and weak. If they support the overall divine message, then they should be
acknowledged and accepted. In Islam there is no clergy, but we have scholars
who have elevated them to that level.
Consequently, one can say unhesitatingly, after reading
the Quranic message, that the existing prevalent and dominant interpretations
of verse 34 of chapter four is weak, faulty as it defies the divine
principles of justice, equality, and mercy.
It is not the sincerity of scholars but the relevance of their
interpretations of the verse in the context of the Quran and the sunnah of the Prophet that deserves to
be critically examined.
The criteria to verify the authenticity of any understanding
of the Quran are clearly mentioned in the Quran itself. Thus, the Quran
introduces an idea at one place, explains it at another and substantiates it at
somewhere else. The Quran does not contradict its message and does not confuse
people about it and it does not leave people to arbitrarily guess its clear
directives. All those understandings that are in conformity with the overall message
of the Quran are considered authentic and all those that are in contradiction should
become subject to rigorous scrutiny until a satisfactory explanation is offered.
Within the framework of the comprehensive message of the
Quran, there is no room for domestic violence and the translation of the verse
that man is superior, hence, may beat their wives is wrong as this is against
the very spirit of the message of the Quran.
The
Ayah
Let us look at the verse as found in many popular versions
of the translations and interpretations of the Quran in English, Urdu, Persian,
Turkish and Arabic. The translations selected here offer an insight into the
thought process of the translators. Most of them reflect a deep-rooted
patriarchal understanding of the gender role within a male-dominant environment.
Most begin with the assumption that men have authority over women and
conclude that any challenge to this authority is a violation of the divinely
revealed scheme of human hierarchy, hence subject to admonition and punishment.
What is ignored is simple. The divine guidance is meant
to eliminate the obedience of men or women over men and women. It is meant to
give the vision of an ideal human society where gender, race, the status would not
determine the worth of an individual but the merit would ensure that human
beings reach their true potential. It talks of peace internally and externally.
It describes violence as the most abhorring act. It only gave permission to
fight those who were on the offensive against the Prophet at the time, when the
divine message was being revealed. It asks people to control their rage and
anger and advises them to overcome their hatred towards others. It asks humans
to preserve the dignity of fellow human beings.
Giving a man the authority to reprimand, discipline and
even hit his spouse does not create conditions for that ideal society. Rather,
it promotes coercion, fear, and intimidation. It creates situations for
blackmail because it simply say that if you do not agree with my perspectives
or if you challenge my authority, you would be punished psychologically as well
as physically.
God cannot be accused of promoting these ideas. Men are
responsible for them. Certainly, most of these translations, commentaries, and
interpretations written by men mostly tend to promote a male dominant vision of
a Muslim society. But it is not the divine vision. How many times humans have
presented their ideas as divine ideas? A glance at the history of religions can
easily reveal us the answer.
The family is the most basic human institution to nurture
peace, tranquility, trust, love, caring, loyalty, fidelity, caring, sharing,
kindness and compassion. It offers a life-long opportunity to practice and
maintain peace, which becomes more relevant in situations impacted by conflicts
and disputes.
The family is built on love, truthfulness, compassion, and
mercy. The Quran invites the spouses to voluntarily develop these qualities to
help each other reach their full strength by overcoming their weaknesses. Thus
the Quran advises people to understand their mutual imperfectness and help each
other develop a strategy to overcome them. It is not an institution to
demonstrate one’s superiority or authority over the other. It is an institution
to live love and nurture it. It is not to promote the subjugation of the other and demand
obedience. Rather it is to promote respect, dignity, harmony, and togetherness.
That is why husbands and wives are called zauj, i.e compatible and equal
partners.
The prevalent understanding gives husbands a reason to
always assert their domination over their wives and demand obedience, an idea
not supported by the Quran. In a situation where the majority of Muslim men and
women are totally ignorant of the real divine guidance as they have a high level
of religious as well as general illiteracy; and in a social environment where
women are financially dependent upon men for their survival; where parents of
the daughters consider them a burden and where clergy as the gatekeeper of the faith
generally takes sides of men and promotes the idea of their domination and
authority, one can only imagine the havoc such an understanding can play and
has played in family matters.
And it has definitely played havoc with Muslim families over
the centuries. Millions of women have left this world with untold stories
buried with them, stories in which they accepted imbalanced relations in
their family, where they lived in a state of fear and humiliation without even
realizing their pain. Still today, millions live with emotional, psychological
and social scars. The irony is that they have been made to believe that it is
the will of God and the practice of the Prophet. The fact is this is neither
the will of God nor the teachings of His messenger. This is how a dominant male
culture has impacted the divine guidance.
Translations
and Commentaries
Sixty-four translations, commentaries of the Quran in
Arabic, English, Urdu, and Persian were selected for the purpose of analysis on
the issue. The translators include, Muhammad Asad, Yusuf Ali, Pickthal, Abdul
Haleem, George Sale, Laleh Bakhtiar, Aisha Bewley, etc., while the commentators
include Ibn Katheer, Jalalain, Qurutubi, Ibn Abbas, Amin Ahsan Islahi, Syed
Maududi, Syed Qutub and Amr Khalid.
Rijal
and Nisa
With the exception of two, all have translated the word rijal as men. The two translators have
used husband for this Arabic word. While all husbands are men (in the Muslim
marriage system) all men may not be husbands. Men, in a family structure, also
include, father, brother, son, besides husband. Similarly, only two translators
have defined nisa as wives, others
have used women to define the word. Again, all wives are women but all women
may not be wives. Women in a family include mothers, sisters, daughters as well
as wives. The usage of this vocabulary widens the scope of the verse and leaves
it to the reader to interpret it in a way that supports the idea of male
domination and superiority in general.
Qawwam
The word Qawwam
has been translated as caretakers, protectors, maintainers, in-charge, and
managers of the affairs of women, supervisors, rulers, tutelary guardian,
supporters, overseers, authoritarians, and guardians. Read in the context of a
patriarchal society, these meanings create the divinely sanctioned notion of
male authority over women in general. They also convey the subtle message that
women cannot defend, protect, guard, oversee, supervise and support themselves.
They always need male intervention to safeguard their rights.
Qanitat
The word Qanitat has been translated
by most as, devout, devotedly obedient, attentive, faithful, morally obligated
and steadfast. Thus the existing meaning gives credence to the idea that women
must always be attentive to men, obedient and faithful to them, thus
reinforcing the existing rules of patriarchy.
Nashooz
The word. Nashooz
has been translated by most as ill-will, disloyalty, ill conduct, arrogance, rebellion,
disobedience, breach of moral obligations, misconduct, non-compliance,
disruption and break up, refractoriness, quarrel perverseness, and non-performance
of function, as well as high handedness, defiance. Again, it creates the
impression that only women may be found guilty of these acts and men are free
from these traits. In other words, men or the male-dominated clergy, in general,
can define what misconduct or quarrel means, thus it again strengthens the
patriarchal notion that men are superior.
Waizun
Waizun has
been translated by most as admonition, advice or convincing. One has used it to
mean a reminder of divine guidance. Again the interpretations and
translations create the impression that it is the right of men to counsel women
as they lack the intellect to make a distinction between right and wrong.
Fahjorhunna
Fahjorhunna
has been translated in general as leaving them in bed alone, refusing to share
their bed, banishing them to beds apart, forsaking them in bed, leaving them
apart in bed, banishing them to their couches, refusing to cohabit with them,
separating them temporarily, abandoning them in their sleeping places, and
ignoring their sexual desires. It is interesting to note that some commentators
describe the refusal of a woman to sexually satisfy the needs of her husband as
a cause of taking action against her while insisting that the best way to bring
her back to senses is refusing sexual relations with her. If the refusal of the
wife was the cause to initiate the punishment, then how can the refusal of the
husband be considered a remedy of the problem?
Idhrabuhunna
The word Idhribuhunna
has been mainly translated as hit them lightly, strike them, beat them, scourge
them, smack them, punish them, and turn away striking a temporary parting. Most
have added word lightly after beating. Some have suggested that the beating
should be nonviolent, and only with a toothpick or handkerchief.
A few have translated the word meaning, separation or keeping
distance from them, disregarding the wife or, withdrawal from her
affectionately or chastising them. Thus the majority of translators give
husbands a perpetual reason to exercise their authority and create fear in
domestic settings.
The Works of Tafasir
In most Tafasir or commentaries on this verse,
the scholars have justified the supremacy of not just husbands but men in
general. Almost all of them have given men the authority to control the
behavior of their women, discipline them if they show disobedience and stop
having sexual relations and in the last resort hit them. Even though they
suggest that beating should be light without causing her injury. In their
commentary, they claim to have relied on the meanings of words used in the ayah
as well as the sayings of the prophet they deem authentic.
Few have critically
examined the verse. On the contrary, they describe the process of disciplining
one’s wife as the most humane one. Even though most of them tend to agree with
the notion of male superiority, they all differ on the nature of disobedience.
For some it is the disobedience of Allah, for others, it is the disobedience of
husband. Still, others believe that husband has a right over the body of his
wife and he is entitled to have sex anytime, anywhere he desires. In their view
if a wife refuses to fulfill his desire, she would be considered rebellious as
she would not only be cursed by her husband but by angles as well.
The male privileges
come from their ability to spend their resources on their wives. They feed
them, clothe them, protect them and provide a house to them, hence they are
entitled to a superior status. Few have discussed situations resulting from
reverse roles.
Tafsir Jalalain
Tafsir
of Jalalain is a major work on the commentary of the
Quran. Its authors believe that men are in charge of women and they have the authority
over them. They are required to discipline them and keeping them in check,
because of that with which God has preferred the one over the other, that is, because God has
given them the advantage over women, in
knowledge, intellect, authority and otherwise, and because of what they spend,
on them, of their property. Therefore, righteous women are obedient, to their
husbands, guarding in the unseen, that is, [guarding] their private parts
during their spouses’ absence, because of what God has guarded, for them.
In their view women
must be obedient and the apprehension of any rebellion on their part should
result in a three-step action starting with advice, banishing them in bed and
finally hitting them nonviolently. Obedience and surrender of women is the main
purpose of this strategy. If a woman acknowledges the authority of the man over her,
then he should forgive her.
In the tafsir attributed to the companion of
the Prophet, Ibn Abbas, rebellion is described disobedience in bed
and the final action for such women is scourging them in a mild and
unexaggerated manner. So if the wife refuses to participate in a particular
style of sex liked by her husband, she might be considered disobedient.
Abd
al-Karīm ibn Hūzān Abū al-Qāsim al-Qushayrī al-Naysābūrī
Al -Qushayri singled out
men for strength and increased burden in supporting their spouses financially, for
the burden is in accordance with the strength. His work Laṭā'if al-Isharat
bi-Tafsīr al-Qur'ān is a famous work on the Qur'an. He determined that
there were four levels of meaning in the Qur'an. First, the Ibara which
is the meaning of the text meant for the mass of believers. Second, the ishara,
only available to the spiritual elite and lying beyond the obvious verbal
meaning. Third, laṭā’if, subtleties in the text that were meant
particularly for saints. And finally, the ḥaqā’iq, which he said were
only comprehensible to the prophets.
This text placed him among the elite of the Sufi mystics and is widely used as
a standard of Sufi thought. In his views, the admonition in this verse is for hearts
and aspirations, not for the lower selves and bodies.
Mufti Taqi Usmani
Mufti Taqi Usmani in
his tafsir Ma'ariful Qur'an explains that men
are in a position of authority. Defiance of the authority is a reason for men
to discipline their women and the discipline should take the gradual form of
admonition, turning away from their beds and then finally hitting them. He is
of the opinion that God has
given men the advantage over women, in knowledge, reason, authority and all
other matters
Shabbir Ahmed Usmani
Shabbir Ahmed Usmani in
his Commentary Tafsir Usmani, says that the
standard role of a man, with regard to women, has been mentioned in this
verse through the word, 'qawwam' which means 'hakim' or one who rules, governs, or decides. In his views the third method of admonition, that
is, beating has been permitted as a forced option in a particular mode.
Maulana
Abdul Majid Darayabadi
Maulana Abdul Majid Darayabadi, a noted Indian commentator
in his Tafseer-e-Majidi believed
that if the verbal exhortations and intimate distance have failed then a husband
has a right to beat his wife. He argues, “the holy word is addressed to people
of all ages and of all grades and stages of social evolution and it may well be
that a remedy that is unthinkable in a particular grade of society is the only
feasible and effective corrective in another.
He further says that beating is not after all so incompatible
with law and considerateness as it appears at first sight. Among the natives of
New Mexico, women have to prepare the food, tan their skins, cultivate the
ground, fabricate the clothes, build the houses and groom the horses. In return
for this, the men whose sole occupations are hunting and war beat their wives
without pity.
He further explains that among people of a lower class of
culture the subjugation of women is extended even to brutality. This flagrant
proof of dependence is felt by a woman even with sexual pleasure and accepted as
a token of love. In certain states of society, this beating is even sought and
keenly desired. European critic, before venturing to ridicule this Quranic permission
or recommendation would do well to ponder over the prevalence of flagellation
mania in their own countries.
He said that in Europe it was widespread among all ranks
and ages, and it formed one of the most interesting features of their sexual
life It is equally true that flogging, beating, and whipping have been
practices as punishment everywhere in the world since the dawn of history both
among the civilized and the savage.
England at one time the classic land of flagellation. The spread of flagellation
mania among people of every rank and age in English society affords further evidence
that it was a specific nationality and not a passion limited to a small circle
of sensualists and the like.
Nietzsche’s famous statement is quoted by him in which he
says when you go to a woman forget not your whip. In the Slavic countries
beating the woman is a part of man’s regular love procedure. Benvenuto Callini
reports a particular instance in his famous autobiographic memories, Love,
Marriage, and Jealousy. He further explains that “among the Slavs of the lower
class the wives feel hurt if they are not beaten by their husbands, the peasant
women in some part of Hungary do not think they are loved by their husbands until
they have received the first box on the ear, among the Italian community a wife
if not beaten by husband regards him a fool Even now in England working-class
women receive thrashing by their men who generally make excellent husbands. Englishman’s
privileges of beating his wife with a stick no thicker than his thumb have
become rather favorite. Further, it is contended by Freud and his disciples that
masochism is part and parcel of feminine nature. Helen, Dentach has elaborated
Freud’s assumption and generalized it in calling masochism the elemental power
in feminine mental life. She contends that what woman ultimately wants in intercourse
is to be raped and violated what she wants in mental life is to be humiliated, menstruation
is significant to a woman because it feels masochistic fantasies. Childbirth
represents the climax of masochistic satisfaction.”
Ismail
Ibn Kathir
Ibn Kathir in his commentary Tafsir al-Qur'an al-'Adhim explains
that the verse gives two reasons why men has been made the head of the family,
his superior mental and physical powers, and his being bread earner and maintainer
of the family. It is natural and fair that the one who earns and supplies the
money should have the final say in the disposal of affairs. The word qanitat, obedient, spoken of wives may
mean wither obedient to God or to husbands. The expression guard the secrets of
their husband s means that when the husband is at home, they are obedient to them
and guard their secrets when they are away and they not only guard their
secrets but take care of their property and guard their own chastity.
The clause leave them alone in their beds may means, (a),
abstention from conjugal relations with them, (b), sleeping in separate beds,
or (c), ceasing to talk to the wife. The use of the word beds also incidentally
implies that the disobedient wives are to stay at home and are not to be
allowed to leave or be turned out of their homes.
The measures mentioned in the verse are not to remain in
force for an indefinite period, for wives, are not to be left like a thing
suspended. Four months according to the Quran is the utmost limit for absentation
from conjugal relations, i.e. for practical separation. If the husband deems
the affair to be sufficiently grave, he will have to observe the conditioned
mentioned in 4:16
Regarding chastisement mentioned as a last resort in the verse under comment, a companion reports that the holy prophet is reported to
have said if at all a Muslim has to beat his wife, the beating should not be
such as to leave any marks on her body (Tirmidhi)
According to Abuu Dawud and Nasai the holy Prophet forbade the
beating of women at all but when Umar complained that they had become refractory
he gave the permission with the aforementioned condition. But on complain of ill
treatment of women by their husbands he indignantly said that the husbands who
beat their wives were not the best among men. In another occasion the holy the prophet is reported to have said: The best among you is he who treats his wife
best and I am the best of you in this respect (Tirmidhi)
Syed
Qutb
Syed Qutb says the following in his tafsir in the Shade of the
Quran: :
“Before
we consider these measures and how they progress from one stage to another, we
need to remember what we have already said about the honor God gives to both
men and women, giving women their rights for which they are qualified by being
human. We should also remember that a Muslim woman retains her independent
civil status. The fact that the man is placed in charge of the family does not
deprive the woman of her right to choose her partner and to administer her
personal and financial affairs. This, as also the great importance Islam
attaches to the family, helps us to understand clearly why these disciplinary
measures have been allowed and the nature of their application.
They
are indeed pre-emptive measures aimed at achieving an early reconciliation when
rebellion is feared. There is no question of trying to aggravate the situation
or increase hatred. There is no battle between the man and the woman. These
measures are not aimed at knocking the woman on the head when she begins to
rebel and confining her again to her prison cell. No such thoughts are ever
condoned by Islam.
They
might have crept into the traditions of certain societies at certain stages.
Such measures, however, are an indication that mankind, not merely one sex,
have sunk to a very low depth. In Islam, the situation is widely different in
form, substance, and aim.
“As for those women from whom you have reason to fear
rebellion, admonish them first.” (Verse
34) Admonition, then, is the first stage. It is a responsibility of the one who
is in charge of the family to admonish against untoward tendencies. Such
admonition is required in a variety of situations: “Believers, ward off from
yourselves and your families that fire [of the hereafter] whose fuel is
human beings and stones.” (66: 6) In this particular instance, admonition
has a definite aim, which is to treat the symptoms of rebellion before it
develops and takes root.
In
some cases, the admonition may not bring about the desired results. This is possible
because of strongly held views, uncontrolled reactions, too much consciousness
of one’s beauty, wealth, family position or the like. Any of these reasons may
make a wife forget that she is a partner in an institution, not an adversary in
a contest. At this stage the second measure is employed, which is in effect a
gesture of dignity, stressing that everything in which a certain woman takes
pride, such as beauty or wealth, to stress her superiority does not count for
much with him: “Then leave them alone in bed.” (Verse 34)”
He
further elaborates: “It is in bed that a woman’s temptation is most effective.
A rebellious, self-conscious woman exercises her true power. When a man is able
to overcome this temptation, he deprives the woman of her most effective
weapon. In the majority of cases, a woman becomes more ready to give way when
the man demonstrates a good measure of will-power in the most difficult of
situations. “There are, however, certain rules apply as to how this
measure is taken. It is confined to the room where the couple is alone. It
should not be taken in front of the children, this so that they are not
adversely affected by it. Nor can it be exercised in front of strangers,
because it becomes very humiliating for the woman who may, consequently, be
hardened in her rebellion. This is a measure which aims at dealing with rebellion,
and does not aim to humiliate the wife or to bring about a bad influence on the
children.”
If
this measure does not produce desired results, the last course of beating is
suggested as explained by the noted scholar: “Nevertheless, this measure may
not be effective in certain cases. Are we, then, to leave the family
institution to collapse? There is another measure, admittedly more severe, but
it may protect the family: “Then beat them.” (Verse 34)”
“When
we remember the aim behind all these measures, we realize that this beating is
not a form of torture motivated by seeking revenge or humiliating an opponent.”
“Nor
is it aimed at forcing the wife to accept life under all unsatisfactory
conditions? It is rather a disciplinary measure akin to the punishment a father
or a teacher may impose on wayward children. Needless to say, there is no
question of any of these measures being resorted to in the case of a healthy
relationship between a man and his wife. They are preventive measures taken in
an unhealthy situation in order to protect the family against collapse.”
“When
neither admonition nor banishment from one’s bed is effective, the situation
may need a different type of remedy. Practical and psychological indications
suggest that in certain situations this measure may be the appropriate one to
remedy a certain perversion and to bring about satisfaction. Even when such a
pathological perversion exists, a woman may not sufficiently feel the man’s
strength for her to accept his authority within the family, at least not unless
he overcomes her physically. This is by no means applicable to all women. What
we are saying is that such women do exist and that Islam considers this measure
a last resort used necessarily to safeguard the family. We have to remember here
that these measures are stipulated by the Creator, who knows His creation. No
counter-argument is valid against what the One who knows all and is aware of
all things says. Indeed to stand against what God legislates may lead to a
rejection of the faith altogether. What we have to understand is that God has
laid down these measures within a context that describes, in absolute clarity,
their nature and aim and the intention behind them.”
After
giving justification for the beating Syed Qutb concludes: “Hence, mistaken
concepts developing in periods of ignorance cannot be ascribed to Islam. In
such periods, a man may become a jailer and a woman a slave under the pretext
of following religious teachings. It may also happen that the man and the woman
may exchange roles or that both of them are transformed into third sex which
is midway between man and woman claiming that this is the result of a new
understanding of religious teachings. All such situations are not difficult to
distinguish from the true sense and proper guidance of Islam.”
He
argues that these disciplinary measures were approved of in order to deal with
early signs of rebellion and before attitudes are hardened. At the same time,
they are accompanied by stern warnings against misuse.
But
he also suggests that the practical example is given by the Prophet in his
treatment of his own family and his verbal teachings and directives should serve
as a restraint against going to excess in either direction. He quotes the
Prophet’s answer to Mu`āwiyah ibn Ĥaydah, who asked him what rights a wife may claim
against her husband, “to provide her with food when you eat, and with clothes
when you dress. You are not allowed to slap her on her face, insult her or
banish her from your bed anywhere except at home.” (Related by al-Tirmidhī, Abū
Dāwūd, al-Nasā’ī and Ibn Mājah.)”
Syed
Qutb says that the Prophet is reported to have given this general directive:
“Do not beat up the women servants of God.” But he immediately justifies the
beating with the argument that `Umar later went to the Prophet and said that
many women had become rebellious. The Prophet then allowed that they be beaten.”
He further explains that many women then came to the Prophet with complaints
against their husbands. The Prophet addressed his Companions saying: “Many
women have called at Muĥammad’s home complaining against their husbands.
Certainly, these men are not the best among you.” (Related by Abū Dāwūd, al- Nasā’ī and Ibn Mājah.)
The
Prophet portrays this horrid picture of a man who beats up his wife: “Do not
beat your wife like you beat your camel, for you will he flogging her early in
the day and taking her to bed at night.” He also says: “The best among you are
those who are best to their family, and I am the best of you to my family.”
(Related by al-Tirmidhī and al- Ţabarānī.)
Syed
Qutb’s conclusion is that “taken in
their proper context, these reports and directives give us a good idea of the
conflict that existed in the early days of Islam between old habits inherited
from the days of ignorance and Islamic directives. The same sort of conflict
also took place in all other spheres before the new Islamic order managed
finally to impress its values on human conscience. God has, however, defined a
limit when such measures must stop. Once the objective is reached with any one
of these measures, then recourse to them is over:”
Amr
Khaled
Amr Mohamed Helmi Khaled is an Egyptian Muslim activist and television preacher.
He is described as "the world's most famous and influential Muslim
television preacher." He is spoken on the concepts of the Quran
extensively. He explains that in surah 34, Allah lays down rules that are to
govern Muslim families. Men in an attempt to be just with their wives may
become too indulgent with them, which might eventually lead some wives to sin. This
ayah, in his views, illustrates that
Islam balances between firmness and justice. He argues that in this respect,
Allah declares men as “the ever upright mangers.”
He believes that in Islam women are expected to obey
their husband in order to maintain their domestic life. If women act wrongly
after they have been given their rights, then husbands should not allow them to
do whatever they please for fear of being unjust to them. Strictness is needed
in this case. He explains that the means by which husbands are advised to
resort to in order to help their wives return to the right path are enumerated
in these ayahs in the order in which they should be used; admonishment,
refraining from bed-sharing and finally beating. But he cautions that beating
must be used only in case of ill-conduct or severe disobedience and stubbornness,
which has its adverse effects on the family’s welfare and might lead to
destroying it. He wants to beat therefore, to be allowed rarely case and men
should not resort to it regularly. He feels that the idea of beating is not to
cause pain but to make a wife realize her wrongdoings. But he admits that the best example to follow
here is Prophet Muhammad who had never beaten a woman or a servant.
Amin Ahsan Islahi
Amin Ahsan Islahi, a
renowned theologian and commentators of the Quran in his work Tadabbur ul Quran believes that men have
been given the responsibilities of supervision, protection, guardianship, and
trusteeship. Thus they have superiority, guardianship, and trusteeship over
women.
In his views home is
like a small state. Every state needs a ruler and a head for its existence and
survival. Thus the state of the home also needs ahead. Now the question is whether
this leadership should belong to men or women. The Quran responds that this
status belongs to men and the Quran gave two reasons for that.
He further explains
that first, Allah has privileged men over women. Men have an advantage over women
in many characteristics. For these reasons, he should have the responsibility of
being in charge. For instance, he has the ability to protect and defend as well
as the ability to earn and running the family. Women do not have these
responsibilities. It should be kept in mind that it is not about total
superiority but only that superiority that gives men the right to be the head
of the household and be a guardian. There are areas where women have an
advantage and privileges but that is nothing to do with the superiority of
women. The woman has the ability to run a house and nurture children, while men
do not have that. Thus the Quran mention this in a way that gives superiority
to both. But when it comes to leadership or guardianship, it is the superiority
of men that is established.
Explaining further he
says the second reason is that men spend their wealth on women. Because he is
the one who takes full responsibility for taking care of the financial needs of
his wife and children, he is the leader. It is obvious that this responsibility
is taken by men, not as an accident or a gift, but it is because he alone is
capable of doing that. He is the one who has that capacity as women do not have
that capacity.
Islahi says that he
is only repeating what Allah describes as the status of men as well as the attitude of virtuous women that they should be obedient to their guardian and
protect his honor and secrets. Thus it
is obvious that those who act contrary to these ideas and try to live like a
man cannot be virtuous because they are rebellious as they have turned that
system upside down.
Nashooz in his views means raising head but it is used to
describe the rebelliousness and revolt that a woman shows towards her husband.
If the attitude of a woman reveals that she is taking that path then men have
been given certain rights to discipline her. Thus it should be kept in mind
that the Quran talks about it only in matters of nashooz. Thus nashooz
does not refer to every weakness or negligence or carelessness or the
expression of her individualism and opinion according to her perspective. Nashooz means that the woman should take
a stand that challenges the authority of man that may lead to the destruction
of home and when this situation arises then the man can take three steps. The
Quran clearly specifies that the order of these steps should be kept in mind.
Islahi outlines
several steps to deal with the rebellion of a wife. The first step is that he
should advise her and condemn her. The word is waz that includes condemnation and criticism and if this does not
work then he should stop having conjugal relations with her and if this is not
working then man has the authority to use physical force against her. But this
punishment should be to the extent of the one that a teacher and trainer give
to his disciple or student. The prophet has made it clear that punishment
should not leave any known marks on her.
This is the last
stage of man’s disciplinary action and if it produces desired results and the woman instead of rebellion accepts the obedience than all the previous
deviations should be forgotten and one should not find ways to take revenge
from her. The man should not forget that
Allah is all powerful when he can forgive us for our weaknesses than we should
not cross the limits
Maulana Muhammad Naeem
Muhammad Naeem is
also, a commentator of the Quran and he argues in his work Anwarul Quran that men are superior and higher in intellect,
strength, honor, determination, prophet hood, caliphate, imamat, judgment, azan, khutbah,
congregational prayers, the perfection of fasting and prayers, takbeerat of tashreeq,
jihad, the witness of hudood and qisas, inheritance, authority in the matter
of marriage and divorce. While a woman is as good as a wife as long as she
protects his progeny.
Nushooz, in his views, means that the wife is disobedient, she
has animosity towards her husband and is arrogant. She talks to him loudly and does not respond when he asks for conjugal relations. It is in this
situation her beating becomes necessary as explained by him
Dr. Jamal Badawi
Dr. Jamal Badawi, former
professor at Saint Mary's University in
Halifax, Nova Scotia, Canada, explains which circumstances permit
"striking" a disobedient wife:
"If the problem relates to the wife's behavior, the
husband may exhort her and appeal for reason. In most cases, this measure is
likely to be sufficient. In cases where the problem persists, the husband may
express his displeasure in another peaceful manner, by sleeping in a separate
bed from hers. There are cases, however, in which a wife persists in bad habits
and showing contempt of her husband and disregard for her marital obligations.
Instead of a divorce, the husband may resort to another measure that may save the
marriage, at least in some cases. Such a measure is more accurately described
as a gentle tap on the body, but never on the face, making it more of a
symbolic measure than a punitive one.
He elaborates on six instances regarding the
permissibility of wife-beating as follows:
"a) It must be seen as a rare exception to the
repeated exhortation of mutual respect, kindness, and good treatment. Based on
the Qur'an and Hadith, this measure may be used in the cases of lewdness
on the part of the wife or extreme refraction and rejection of the husband's
reasonable requests on a consistent basis (nushuz). Even then, other
measures, such as exhortation, should be tried first.
"b) As defined by Hadith, it is not
permissible to strike anyone's face, cause any bodily harm or even be harsh.
What the Hadith qualifies as dharban ghayra mubarrih, or light
striking was interpreted by early jurists as a (symbolic) use of siwak!
They further qualified permissible 'striking' as that which leaves no mark on
the body. It is interesting that this latter fourteen-centuries-old qualifier
is the criterion used in contemporary American law to separate a light and
harmless tap or strike from 'abuse' in the legal sense. This makes it clear
that even this extreme, last resort, and 'lesser of the two evils' measure that
may save a marriage does not meet the definitions of 'physical abuse,' 'family
violence,' or 'wife battering' in the 20th-century law in liberal democracies,
where such extremes are so commonplace that they are seen as national concerns.
"c) The permissibility of such symbolic expression
of the seriousness of continued refraction does not imply its desirability. In
several Hadiths, the Prophet (pbuh) discouraged this measure. Here are
some of his sayings in this regard: 'Do not beat the female servants of Allah';
'Some (women) visited my family complaining about their husbands (beating
them). These (husbands) are not the best of you.' In another Hadith the
Prophet (pbuh) is reported to have said: 'How does any one of you beat his wife
as he beats the stallion camel and then he may embrace (sleep with) her?'
"d) True following of the Sunnah is to follow the
example of the Prophet (pbuh) who never resorted to that measure, regardless of
the circumstances.
"e) Islamic teachings are universal in nature. They
respond to the needs and circumstances of diverse times, cultures and
circumstances. Some measures may work in some cases and cultures or with
certain persons but may not be effective in others. By definition, a
'permissible' act is neither required, encouraged, nor forbidden. In fact it
may be to spell out the extent of permissibility, such as in the issue at hand,
rather than leaving it unrestricted or unqualified, or ignoring it all
together. In the absence of strict qualifiers, persons may interpret the matter
in their own way, which can lead to excesses and real abuse.
"f) Any excess, cruelty, family violence, or abuse
committed by any 'Muslim' can never be traced, honestly, to any revelatory text
(Qur'an or Hadith). Such excesses and violations are to be blamed on the
person(s) himself, as it shows that they are paying lip service to Islamic teachings
and injunctions and failing to follow the true Sunnah of
the Prophet (pbuh) (Islam Online, http://www.islamonline.net/fatwa/english/FatwaDisplay.asp?hFatwaID=41775
Sheikh Yousef Qaradhawi
Sheikh Yousef Qaradhawi, one
of the most influential clerics in the Muslim world at present and head of the European Council for Fatwa and Research,
has advocated non-painful wife-beating. In his book The
Lawful and the Prohibited in Islam. Kuwait: International Islamic
Federation of Student Organization, 1984. p.205-206.
He writes: "Because of his natural ability and his
responsibility for providing for his family, the man is the head of the house
and of the family. He is entitled to the obedience and cooperation of his wife,
and accordingly, it is not permissible for her to rebel against his authority,
causing disruption. Without a captain, the ship of the household will flounder
and sink.
"If the husband senses that feelings of disobedience
and rebelliousness are rising against him in his wife, he should try his best
to rectify her attitude by kind words, gentle persuasion, and reasoning with
her. If this is not helpful, he should sleep apart from her, trying to awaken
her agreeable feminine nature so that serenity may be restored, and she may
respond to him in a harmonious fashion. If this approach fails, it is
permissible for him to beat her lightly with his hands, avoiding her face and
other sensitive parts.
Qurtubi
Qurtubi, whose tafsir
is hailed as a major work in Islamic jurisprudence in his work draws 11 rules
from the aya 34 of the surah 4. Tafsir al-Qurtubi is also known as Al-Jami'li-Ahkam
or Al-Jami' li Ahkam al-Qur'an or Tafsir al-Jami' concludes
1
1.
Men
provide financial maintenance to women. They are leaders, rulers, and fighters
while women lack all these qualities and traits.
2.
This aya
tells men to discipline women. When they protect their rights then men should
not be unreasonable to them.
3.
When men
is incapable to take care of her expenses then he would not be a ruler and when
he is not controller than a woman can seek the dissolution of marriage because
that purpose is gone.
4.
It means that woman should obey her husband and protect his wealth and in his absence
protect her chastity. The Prophet said that the virtuous woman is the one when
you look at her face you are pleased and when you command her she follows and
when you are absent she protects her chastity.
5.
takhafoon
as described by ibn abbas is certainty and belief. Nshooz mean disobedience
6.
Means
advise them of the family roles and tell me about the rules of living together
and remind them of the higher status of the husband.
7.
Mazaji
means that he stops having sexual intercourse with her and turn his back to her
and do not be intimate with her
8.
Men have
right to hit his wife but not severely.
9.
If women
stop being disobedient, then do not commit excess upon them in words of action.
10.
Husbands
should be polite and soft while exercising his right to beat his wife.
11.
Disobedience
of a husband is a major sin
Syed
Abul Ala Maududi
A-Maududdi in his work Tafhim ul Quran describes men as
the protectors and maintainers of women because Allah has made one of them
excel over the other, and because they spend out of their possessions (to
support them). Thus righteous women are obedient and guard the rights of men in
their absence under Allah's protection. As for women of whom you fear
rebellion, admonish them, and remain apart from them in beds, and beat them. Then
if they obey you, do not seek ways to harm them. Allah is Exalted, Great.
In
his views, a qawwam or qayyim is a person responsible for
administering and supervising the affairs of either an individual or an organization, for protecting and safeguarding them and taking care of their
needs.
He goes into the etymology of the verb FDL and explains it to mean that some
people have been invested with superior honor and dignity. He says that it
means that God has endowed the male with certain qualities which He has not
endowed the other sex with, at least not to an equal extent. Thus it is the
male who is qualified to function as the head of the family. The female has been so
constituted that she should live under his care and protection.
He quotes the Prophet saying: 'the best wife is she who, if you look at her,
will please you; who, if you bid her to do something, will obey; and who will
safeguard herself and your property in your absence.” In his views, this tradition
contains the best explanation of the above verse. It should be borne in mind,
however, that obedience to God has priority over a woman's duty to obey her
husband. If a woman's husband either asks her to disobey God or prevents her
from performing a duty imposed upon her by God, she should refuse to carry out
his command. Obedience to her husband, in this case, would be a sin. However,
were the husband to prevent is wife from performing either supererogatory
Prayer or Fasting - as distinct from the obligatory ones - she should obey him,
for such acts would not be accepted by God if performed by a woman in defiance
of her husband's wish.
Explaining the process to deal with the rebellion, he comments on the gradual
course of action by saying that a man should not resort to these three measures
all at once, but that they may be employed if a wife adopts an attitude of
obstinate defiance. So far as the actual application of these measures is
concerned, there should, naturally, be some correspondence between the fault
and the punishment that is administered. Moreover, it is obvious that wherever
a light touch can prove effective.one should not resort to sterner measures.
Whenever the Prophet permitted a man to administer corporal punishment to his
wife, he did so with reluctance and continued to express his distaste for it.
And even in cases where it is necessary, the Prophet directed men not to hit
across the face, nor to beat severely nor to use anything that might leave
marks on the body.
Ahadith
There are several ahadith (statements attributed to the
Prophet) quoted by scholars and commentators of the Quran justifying the wife
beating by the husband. Even though they are described as authentic, yet none
of them was ever verified or approved as his words by the Prophet in his life
time. Some scholars compiled them on the criterion of a methodology they
developed to verify the statements on the basis of the chain of narration. The
science of hadith is very elaborate and detailed.
Many scholars believe
that this verse was revealed in defense of the rights of Saad bin Rabi. His
wife Habiba Bint Zaid bin Kharija bin Abi Zaheer disobeyed him and he slapped
her. Habiba’s father complained to the prophet and told him that he gave his
daughter to Saad and he slapped her. The prophet said that she is entitled to
take revenge. She returned with her father to take revenge. Then the
prophet told her to come back because angel Jibreel had come to him and revealed
tto him that men have a right to beat their wives The Prophet is attributed to
have said that “we wanted one thing and Allah wanted another. In other
narration, it is said that whatever Allah said is better and he withdrew his
first advice”.
Other scholars quote
a similar hadith in support of their argument, but in this hadith, the event
appear to be the same but characters change. Hajjaj bin Manhal said it is
reported that Jareer bin Hazim told us that I heard Hasan this that a woman
came to the Prophet and the prophet said my husband slapped me on my face. The
prophet suggested retaliation. Then Allah revealed the verse 114 of surah Taha
and the prophet stopped her from taking revenge. Then, the Prophet received the
verse.
There is a third
account of the same hadith. Abu Warqa said that this is about Jameela bint Abi
and her husband Thabit bin Qais. Kalbi said that this is for Umaira bin
Muhammad bin Muslima and her husband Saad bin Rabi. Other scholars said that
the verse refers to Umm Salam. They
explain that the reason is that women talked about inheritance and man’s
superiority over them then this verse was revealed. Then Allah described the advantage
of men over women in inheritance saying that men give dowry and spend on women,
hence they have superiority.
Some have also quoted
ahadith attributed to the prophet that suggest that men are superior in
intellect and reasoning over women. Thus they are given superiority over women.
And it is also said that men, in their spirit and nature, are stronger
Seemingly, the ahadith literature is not certain about
the identity of the husband-wife whose action caused the revelation of this verse.
These ahadith present the Prophet in a state of conflict with Allah where he is
longing for one thing and Allah is commanding another.
The prophet is not known for retaliating even against his
own enemies, yet in one of the statement, he is reported to be suggesting just
that. He was a mediator. His responsibility was to help people reconcile their
differences rather than getting violent towards each other.
The prophet is also not known to question the decision of
Allah in any matter, yet he is reported to have said his will was different
than the will of Allah. Also, the prophet never diminished the intellectual
worth of any woman. On the contrary, he always relied on the opinions of women
in key issues, yet he is reported to have said that women were of lesser
intellect.
While the scholars have relied on these uncertain and
contradictory ahadith in explaining
the verse, they have ignored the ahadith
that define men-women relations in the context of mercy, kindness and
compassion, the real intent of the divine in conjugal relations..
The Prophet enjoined kind treatment to women in general and
honoring of one’s wife in particular, and he described the best of people as
those who are best to their wives. He said: “The best of you are those who are
the best to their wives, and I am the best of you to my wives.” Narrated by al-Tirmidhi, 3895; Ibn Maajah, 1977.
The Prophet spoke beautiful word concerning the kind
treatment of one’s wife, stating that when the husband feeds his wife and puts
a morsel of food in her mouth, he earns the reward of doing an act of charity.
He said, “You never spend anything but you will be rewarded for it, even the morsel of food that you lift to your wife’s mouth.”
The Prophet forbade
the cursing of others and using obscene language. He equated cursing to killing. He said, “The worst
form of usury is the violation of the personal honor of a Muslim.” No Muslim should
curse or use foul language against another human being. A wife is someone to be
loved, respected and honored, not abused.
The Prophet
encouraged both husband and wife to fulfill each other's sexual needs. Both need
to consider the emotional and physical state of each other and neither should
be 'pressured' or 'forced' into having sexual intercourse. Islam prohibits all
forms of harm. The Prophet said: “There should be neither harming nor
reciprocating harm.”
How can one argue that the
prophet would have tried to justify beating however lightly it maybe? How is
it possible that the one who is revered as a mercy to humanity would ever
approve of violence in the most intimate relations between two individuals? It
does not make sense and regardless of the ahadith
attributed to him about beating, one can only conclude that the reporters of
these ahadith either misreported them
or misquoted him. There is not a single incident reported in authentic or
unauthentic ahadith that suggest that
the Prophet ever used violence or threats or cursing to discipline his wives.
Why then Beating
The tafasir were written in a male-dominant culture and the
translations were mainly done by those who were the products of a patriarchal
system. They looked at this verse in the context of male superiority and legitimacy
of patriarchy. They relied on the cultural practices of various societies. They
also drew their support from the early scholars who explained the verse in the
context of male domination. They also examined the cultural and religious
practices of other religions and their instructions on wife-beating. They all
relied on a specific meaning of the word nushuz
and understood it in the context of what they had observed in a male dominant
society.
In the discussion on
this verse, the word nushuz is of
significance. Scholars have given multiple meanings to the word in their works.
Some say it applies to situations when a woman leaves the house without the
permission of her husband. Others say it applies to adultery. Among the Hanafi
scholars is the consensus that nushuz
means her leaving the house of her husband without his permission and not fulfilling
her duties towards her husband.
Many Malikīs scholars say: “It is her
departing from the obligatory obedience to her husband, preventing him from her
sexually, leaving the house without his permission to a place that she knows he
would not permit her to go to, leaving the rights of God upon her, such as
performing the complete washing after sexual intercourse or fasting the month
of Ramadan, and her locking the door on her husband, keeping him out.”
Among Shafi'ī scholars are those who say: “It
is the wife's disobeying the husband and elevating herself above what God has
obliged upon her and her raising herself above fulfilling her obligatory
duties.
The Hanbalīs define it as: “It is the wife's
disobedience of her husband concerning those acts of obedience that are
obligatory upon her from the rights of marriage.”
What is clear is that all of them
have described the denial of sex to the husband as an act of nushuz. As far as other obligations are concerned, the scholars
have left it to the imagination and interpretation of people. So some people
can describe certain behavior and practices such as not standing up when the
husband returns home or not showing happiness when he touches her and not
hastening to fulfill his commands as acts of nushuz.
Others may describe her specific tone of the voice as an act of nushuz.
Many modern scholars have defined
nushuz to mean adultery. It means if
the husband fears such an act he is entitled to hit her even though lightly. What
these scholars have overlooked is that in Islamic jurisprudence, matters
pertaining to adultery come under the prerogative of courts or the state. The
Quranic message suggests individuals are not permitted to take law in their
hands.
Some scholars suggest that nushuz refers to acts of disobedience to God. Again the Quranic
principle is clear on this subject. It states that no one is to carry the
burden of the other and everyone is responsible for his or her attitude. Giving an individual the right to use force to stop the disobedience of God does not seem
to be the Quranic logic.
In short, there is an attempt on the part of many scholars
to prove the superiority of men over women and the religious mandate to beat
her if she refuses his superiority. This not compassion, kindness and mercy. It
is simply coercion. It is a forceful submission to men for his financial role
in the family. It is simply to state that
because you are economically dependent upon men, you should submit to him and
obey him. The notion of superiority is Is this what the will of the one who is Just
and who is Compassionate?
The
alternative meanings of the verse
So how one should read the meanings of this verse. Here
is an attempt to give an alternative meaning based on the overall message of
the Quran on men-women relations and family matters.
“Husbands
have responsibilities towards their wives. (These responsibilities should not
make them assume superiority) because Allah has endowed each with certain
special qualities and characteristics in which they excel. (As part of such
responsibilities) men are obligated to spend out of their resources (supporting
them). Wives (in general) are steadfast and devout and they preserve what Allah
has guarded. However, (in a relationship) if husbands fear disruption, they
should express their concerns to their wives in a polite and kind manner. If
the concerns go unnoticed, they should avoid physical contacts (as a marriage
is more than a sexual act or in other words, women are not an object for male
sexual gratification) and even then if the relationship remains strained, husbands
should walk away or have separation, not divorce, because wives may realize
their wrongs and when they realize it, husbands should not seek a way against
them; verily Allah is Ever-High, Ever-Great.”
This interpretation
does not elevate men to the status of a ruler. It maintains the dignity of both
men and women. It treats them humanely and it describes a practical method to
conflict resolution. It does not give the husband the right to use violence as
a means to discipline her wife. It does not degrade women. It restores the
confidence of husband and wife on each other’s ability to view them as
partners, equal and supportive to each other.
This interpretation and meaning fit into the Quranic
reference to love and compassion and peace within a family environment. It eliminates
domestic violence from the perspective of divine guidance. It brings
dignity in a relationship. It creates equality of gender and opens the door for
cooperation, freedom, honesty, and love. It removes fear and restores confidence
on each other’s ability to forgive and accept the weakness of the other. It
helps create an environment that promotes respect and compassion. It removes
authoritarianism from the family institution. It promotes everything that the
divine guidance came to restore, the dignity of each and every human being. It
is this dignity that is the will of Allah. It is for this dignity in our
families, societies, communities, and countries we all are advised to struggle
without using violence. Thus the verse
of 4:34 is a verse that helps husbands and wives to recognize their weaknesses
and help each other overcome them in a non-threatening and non-violent manner.
The
Translations
Here is the translation of the selected work.
Muhammad
Asad,
Men shall take full
care of women with the bounties which God has bestowed more abundantly on the
former than on the latter, and with what they may spend out of their
possessions. And the righteous women are the truly devout ones, who guard the intimacy which God has [ordained to be] guarded. And as for those women whose
ill-will you have reason to fear, admonish them [first]; then leave them alone
in bed; then beat them; and if thereupon they pay you to heed, do not seek to harm
them. Behold, God is indeed most high, great!
Yousuf Ali
Saudi revision
Men are the
protectors and maintainers of women, because Allah has given the one more
(strength) then the other, and because they support them from their means.
Therefore the righteous women are devoutly obedient, and guard in (the
husband's) absence what Allah would have them, guard. As to those women on whose
part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse
to share their beds, (And last) beat them (lightly); but if they return to
obedience, seek not against them Means (of annoyance): For Allah is Most High,
great (above you all).
Yusuf Ali Pre 1938
Men are the
protectors and maintainers of women, because God has given the one more
(strength) then the other, and because they support them from their means.
Therefore the righteous women are devoutly obedient, and guard in (the
husband's) absence what God would have them, guard. As to those women on whose
part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse
to share their beds, (And last) beat them (lightly); but if they return to
obedience, seek not against them Means (of annoyance): For God is Most High,
great (above you all).
Marmaduke Pickthal
Men are in charge of
women, because Allah hath made one of them to excel the other, and because
they spend of their property (for the support of women). So good women are obedient, guarding in secret that which Allah hath guarded. As for those from
whom ye fear rebellion, admonish them and banish them to beds apart, and scourge
them. Then if they obey you, seek not a way against them. Lo! Allah is ever
High, Exalted, Great.
Al-Muntakhab
Men are the tutelary
guardians of women's interests and welfare by consequence of, the inherent
constitutional qualities and attributes Allah has invested in one, above the
other, and by virtue of the expenditure they incur. Virtuous women are obedient
and' responsible, morally accountable for their deeds and capable of fulfilling
an obligation and trust in their husbands' absence; virtues that accord well
with divine principles. As to those of them whom you consider pervasive and you
have a cause to fear, you simply exhort them and urge them by kind words to
laudable conduct. Should they turn a deaf ear then absent yourselves from their
society in bed. If they still sleep in the bed they have made, then beat them.
But if they submit to your goodwill at any stage and surrender themselves to
correction, then do not crush their feelings, their minds or their spirits; nor
keep them under the tyrannical exercise of a power or burden them with cruel and
unjust impositions or restraints; Allah is ever the Unique Whose attributes
belong to the highest regions of thought and reality, the Unique Who is ever
eminently entitled to the designation: The Supreme
The monotheistic group
The men are to
support the women by what God has gifted them over one another and for what
they spend of their money. The upright women who are attentive, and keep
private the personal matters for what God keeps watch over. As for those women
from whom you fear a desertion, then you shall advise them, and abandon them in
the bedchamber, and separate from them; if they obey you, then do not seek a
way over them; God is High, Great
Sahih
International
Men are in charge of women by [right of] what Allah has
given one over the other and what they spend [for maintenance] from their
wealth. So righteous women are devoutly obedient, guarding in [the husband's]
absence what Allah would have them, guard. But those [wives] from whom you fear
arrogance - [first] advise them; [then if they persist], forsake them in bed;
and [finally], strike them. But if they obey you [once more], seek no means
against them. Indeed, Allah is ever Exalted and Grand.
Aisha Bewley
Men have charge of
women because Allah has preferred the one above the other and because they
spend their wealth on them. Right-acting women are obedient, safeguarding their
husbands´ interests in their absence as Allah has guarded them. If there are
women whose disobedience you fear, you may admonish them, refuse to sleep with
them, and then beat them. But if they obey you, do not look for a way to punish
them. Allah is All-High, Most Great.
Ali Unal
Men (those who are
able to carry out their responsibilities) are the protectors and maintainers of
women inasmuch as God has endowed some of the people (in some respects) with
greater capacity than others and inasmuch as they (the men) spend of their
wealth (for the family’s maintenance). Good, righteous women are the devoted
ones (to God) and observant (of their husbands’ rights), who guard the secrets
(family honor and property, their chastity, and their husband’s rights,
especially where there is none to see them and in the absence of men) as God
guards and keeps undisclosed (what should be guarded and private). As for those
women from whose determined disobedience and breach of their marital
obligations you have reason to fear, admonish them (to do what is right); then,
(if that proves to be of no avail), remain apart from them in beds; then (if
that too proves to be of no avail) beat them (lightly without beating them in
their faces). Then if they obey you (in your directing them to observe God’s
rights and their marital obligations) do not seek ways against them (to harm
them). (Be ever mindful that) God is indeed All-Exalted, All-Great
Ali Quli Qarai
Men are the managers
of women, because of the advantage Allah has granted some of them over others,
and by virtue of their spending out of their wealth. So righteous women are
obedient, care-taking in the absence [of their husbands] of what Allah has
enjoined [them] to guard. As for those [wives] whose misconduct you fear,
[first] advise them, and [if ineffective] keep away from them in the bed, and
[as the last resort] beat them. Then if they obey you, do not seek any course
[of action] against them. Indeed Allah is all-exalted, all-great
Muhammad Mahmoud Ghali
Men are the ever
upright (managers) (of the affairs) of women for what Allah has graced some of
them over (some) others and for what they have expended of their riches. So
righteous women are devout, preservers of the Unseen for. And the ones whom you
fear their non-compliance, then admonish them and forsake them in their beds,
(Literally: a madajic= reclining) and strike them, (i.e. hit them lightly) yet
in case they obey you, then do not seek inequitably any way against them;
surely Allah has been Ever-Exalted, Ever-Great
Muhammad Sarwar
Men are the
protectors of women because of the greater preference that God has given to
some of them and because they financially support them. Among virtuous women
are those who are steadfast in prayer and dependable in keeping the secrets
that God has protected. Admonish women who disobey (God's laws), do not sleep
with them and beat them. If they obey (the laws of God), do not try to find
fault in them. God is High and Supreme
Muhammad Taqi Usmani
Men are caretakers of
women since Allah has made some of them excel the others, and because of the
wealth, they have spent. So, the righteous women are an obedient, (and) guard (the
property and honor of their husbands) in (their) absence with the protection
given by Allah. As for women of whom you fear rebellion, convince them, and
leave them apart in beds, and beat them. Then, if they obey you, do not seek a
way against them. Surely, Allah is the Highest, the Greatest.
Shabbir Ahmed
Men are the
protectors and maintainers of women. They shall take full care of women with
what they spend of their wealth. Allah has made men to excel in some areas and
women to excel in some areas. Men must see to it that women are provided for,
and that they are able to stand on their feet in the society. So, righteous
women are obedient to Allah's Ordinances and guard their moral values even in
privacy, the Values that Allah Commands to be guarded. If you experience
rebellion from women, and they stand up against you, apprise them of possible
consequences. Next, leave them in their resting places apart from you. And keep
admonishing them with examples that they stop rebelling. If they pay heed to
you, seek not a way against them. Allah is Most High, Great
Syed Vikar Ahmed
Men are the
protectors and maintainers of women, because Allah has given the one more
(strength) then the other, and because they support them from their means.
Therefore the righteous women are devoutly obedient, and guard in (the
husbands) absence what Allah would have them, guard. As to those women on whose the part you fear disloyalty and ill-conduct, caution (and warn) them (against the
specific faults, at first), refuse to share their beds (next), beat them
(lightly, at the very last); But if they return to obedience, seek not against
them means (of angering them): Truly, Allah is Most High (Ali’i), Most Great
(Kabir).
Farooq Malik
Men are overseers
over women because Allah has given the one more strength than the other, and
because men are required to spend their wealth for the maintenance of women.
Honorable women are, therefore, devoutly obedient and guard in the husband’s
absence what Allah requires them to guard their husband’s property and their
own honor. As to those women from whom you fear disobedience, first admonish
them, then refuse to share your bed with them, and then, if necessary, beat
them. Then if they obey you, take no further actions against them and do not make
excuses to punish them. Allah is Supremely Great and is aware of your actions
Dr. Munir Munshey
Men are (appointed)
in charge (and the caretakers) of women _ (they are held responsible for
maintaining the women physically, financially, and emotionally) _ because Allah
has given the one precedence over the other. Also, because they spend their
means (to support the women). Thus, virtuous women are obedient. They guard
the rights of their husbands in their absence _ (the right) that Allah has
upheld. If you perceive defiance (and disloyalty) from your women, admonish
them, (then) keep them apart from your bed, and (then, as a last resort) beat
them. If they relent and obey, do not seek the means to harass them. Of course,
Allah is the highest, the Greatest!
Dr. Kamal Omar
The men are Qawwam
(protectors, maintainers, and guardians) over women because of what Allah has
bestowed more to some of those (who constitute the community as men and women)
in comparison to others, and because what the men spent (on the family members)
out of their earnings (and wealth). Therefore the righteous women (are those
who are) devoutly obedient (in accordance with the limits set in the Book of
Allah), acting as guards to the hidden aspect of what Allah has guarded. And
those women (from whom) you (husbands) apprehend their attitude of disruption
and break-up — so deliver them the Message, (if still, they do not correct their
attitude) leave them (unresponded in their sexual desires) in their beds, (if
still, they do not mend and the breakdown of the family-bond is imminent) wazribuhunna
[then bring forward to them (the suggestion for dissolution of marriage)]. Then
if these women obeyed you (the way Allah desires in His Book) then do not seek
against them any outlet (to get rid of them). Surely, Allah is Most Elevated,
Most High.
Talal A. Itani
Men are the
protectors and maintainers of women, as God has given some of them an advantage
over others, and because they spend out of their wealth. The good women are
obedient, guarding what God would have them, guard. As for those from whom you
fear disloyalty, admonish them, and abandon them in their beds, then strike
them. But if they obey you, seek no way against them. God is Sublime, Great.
Bilal Muhammad
Men and women support
one another, because God has given each of them more than the other, and
because they spend from their wealth. So the righteous women, being loyal,
maintain in their absence what God would have them maintain. As for those whom
you suspect disloyalty, advise them, refrain from sleeping with them, and
separate from them. However, if they return to loyalty, do not try to harm
them, for God is the Highest, the Great.
Syed Maududi
Men are the
protectors and maintainers of women because Allah has made one of them excel
over the other, and because they spend out of their possessions (to support
them). Thus righteous women are obedient and guard the rights of men in their
absence under Allah´s protection. As for women of whom you fear rebellion,
admonish them, and remain apart from them in beds, and beat them. Then if they
obey you, do not seek ways to harm them. Allah is Exalted, Great
Royal Ahle Bait
Men are in charge of women because of that with which God has preferred the one
over the other, and because of what they expend of their property. Therefore
righteous women are obedient, guarding in the unseen because of what God has
guarded. And those you fear may be rebellious, admonish them, and share not
beds with them, and strike them. If they then obey you, do not seek a way
against them. God is ever High, Great.
Ibrahim Walk
Men are in charge of women by [right of] what Allah has given one over the
other and what they spend [for maintenance] from their wealth. So righteous
women are devoutly obedient, guarding in [the husband's] absence what Allah
would have them guard. But those [wives] from whom you fear arrogance - [first]
advise them; [then if they persist], forsake them in bed; and [finally], strike
them. But if they obey you [once more], seek no means against them. Indeed,
Allah is ever Exalted and Grand.
Tahir ul Qadri
Men are guardians of women, because Allah has made one superior to the other,
and (also) because men spend their wealth (on them). So the pious wives are
obedient. They guard (their chastity) in the absence of their husbands with the
protection of Allah. But those women whom you fear will disobey and defy,
admonish them; and (if they do not amend) separate them (from yourselves) in
beds; and (if they still do not improve) turn away from them, striking a
temporary parting. Then if they become cooperative with you, do not seek any
way against them. Surely, Allah is Most High, Most Great.
Abdul
Haleem
Husbands should take good care of their wives, with the bounties God has
given to some more than other and with what they spend out their own money.
Righteous wives are devout and guard what God would have them guard in their
husbands' absence If you fear high-handedness from your wives, remind them of
the teachings of God, then ignore them when you go to bed, then hit them. If
they obey you, you have no right to act against them; God is most high and
great.
Ahmed Raza
Khan: Mohammed Aqib Qadri:
Men are in charge of women, as Allah has made one of them superior to the
other, and because men spend their wealth for the women; so virtuous women are
the reverent ones, guarding behind their husbands the way Allah has decreed
guarding; and the women from whom you fear disobedience, (at first)
advise them and (then) do not cohabit with them, and (lastly)
beat them; then if they obey you, do not seek to do injustice to them; indeed
Allah is Supreme, Great.
Al Muntada Silmi
Men are in charge of women by [right of] what Allāh has given one over
the other and what they spend [for maintenance] from their wealth. So righteous
women are devoutly obedient, guarding in [the husband's] absence what Allāh
would have them guard. But those [wives] from whom you fear arrogance – [first]
advise them; [then if they persist], forsake them in bed; and [finally], strike
them. But if they obey you [once more], seek no means against them. Indeed,
Allāh is ever Exalted and Grand.
Muhammad
Ahmad and his daughter Samira
The men (are) taking care of matters for livelihood* on
(for) the women with what God
preferred/favored some of them (men and women) on some, and with what they
spent from their (M) properties/possession*
, so the correct/righteous females are obeying humbly* worshipping humbly,
protecting/safekeeping* to the
invisible* with what God protected; and those whom (F) you fear their (F)
quarrel (disobedience), so advise/warn them (F) and desert/abandon them (F) in
the place of lying down (beds), and ignore/disregard/push them, so if they
obeyed you, so do not oppress/transgress on them (F) a way/method, that God
was/is high, mighty/great. Ahmed Ali 34. Men are the support of women as God
gives some more means than others, and because they spend of their wealth (to
provide for them). So women who are virtuous are obedient to God and guard the
hidden as God has guarded it. As for
women you feel are averse, talk to them persuasively; then leave them alone in bed (without molesting them) and go
to bed with them (when they are
willing). If they open out to you, do not seek an excuse for blaming
them. Surely God is sublime and great Great
HS Aziz
Men are qawwam (have
charge of, are protectors, maintainers) of women in that Allah hath made them
superior in strength (or advantages), and in that they expend of their wealth
(in support of women). So virtuous women are devoted (or obedient), careful (in
their husband's) absence, as Allah has cared for them. But those whose
perverseness you fear, admonish them (first) and (then) remove them from your
bedchambers, and (lastly) chastise them lightly (or punish by showing
disapproval, withdrawing affection, separating); but if they obey you, then do
not seek a way against them; verily, Allah is Exalted and Great.
Wahedudin
Khan
Men are protectors of women, because God has made some of
them excel others and because they spend their wealth on them. So virtuous
women are obedient and guard in the husband’s absence what God
would have them, guard. As for those from
whom you apprehend infidelity, admonish them, then refuse to share their beds,
and finally hit them [lightly]. Then if they obey you, take no further action
against them. For God is High, Great.
T B
Irving
Men are the ones who should support women since God has
given some person advantages over others, and because they should spend their
wealth [on them]. Honorable women are steadfast, guarding the Unseen just as
God has it guarded. Admonish those women
whose surliness you fear, and leave them alone in their beds, and [even] beat
them [if necessary]. If they obey you, do not seek any way [to proceed] against
them. God is Sublime, Great
Amr
Khaled
Men are the ever upright (managers) (of the affairs) of
women for what Allah has graced some of them over (some) others and for what
they have expended of their riches. So righteous women are devout, preservers
of the unseen for. And the ones who you fear their compliance, then admonish
them and forsake them in the beds (literally: a madaji= reclining) and strike
them (i.e. hit them lightly) yet in case they obey you, then you do not seek
inequitably any way against them: surely Allah has been every exalted, ever
Great.
Majid
Darayabadi
Men are overseers
over women, by reason of that wherewith, Allah hath made one of them excel over her, and by reason of that which they expend of their substance. Wherefore
righteous women are obedient and are watchers in husbands absence by the aid
and protection of Allah. And those wives whose refractoriness ye fear, exhort
them, and avoid them in beds, and beat them; but if they obey you, seek not a
way against them; verily Allah is ever Lofty, Grand.
Al
Quran project
Men are the managers
of women, because of the advantage Allah has granted some of them over others,
and by virtue of their spending out of their wealth. So righteous women are
obedient, care-taking in the absence [of their husbands] of what Allah has
enjoined [them] to guard. As for those [wives] whose misconduct you fear,
[first] advise them, and [if ineffective] keep away from them in the bed, and
[as the last resort] beat them. Then if they obey you, do not seek any course
[of action] against them. Indeed Allah is all-exalted, all-great. Simple translation Men
are the protectors and maintainers of women, because Allah has given the one
more [strength] than the other, and because they support them from their means.
Therefore the righteous women are devoutly obedient, and guard in [the
husband's] absence what Allah would have them, guard. As to those women on whose
part ye fear disloyalty and ill-conduct, admonish them [first], [Next], refuse
to share their beds, [And last] beat them [lightly]; but if they return to
obedience, seek not against them Means [of annoyance]: For Allah is Most High,
great [above you all].
Mohsin
al Bayali
Men are the protectors and maintainers of women, because
Allah has made of tf them to excel the other and because they spend (to support
them) from their means. Therefore, the righteous women are devoutly obedient
(to Allah and to their husbands) and guard the in the husband’s absence what
Allah orders them to guard (e.g. their chastity and their husband’s property,
etc) As to those women on whose part you see ill-conduct, admonish them (first)
refuse to share their beds, (and last) beat them (lightly if is useful) but if
they return to obedience, seek not against them means (of annoyance), Surely,
Allah is ever most High, Most Great.
Amatul Rahman Omari
Men are the full
maintainers of women, because Allah has made one of them excel the other, and
because men spend out of their wealth on them. So virtuous women are those who
are obedient (to Allah) and guard (their own chastity as well as the rights and
secrets of their husbands even) in (their) absence, as Allah has guarded (the
women's rights). As for those women (on whose part) you apprehend disobedience
and bad behavior, you may admonish them (first lovingly) and (then) refuse to
share their beds with them and (as a last resort) punish them (mildly). If
they, then, obey you, you shall seek no other way against them. Indeed, Allah
alone is High, (and) Great.
Bijan Moeinian
Men are put in charge
of women; that is because, God has simply decided to provide them with
faculties which facilitate this task of them and also that they spend out of
their resources for their wives’ maintenance. The righteous women would gladly
accept this division of the task as it is God’s commandment. They will
therefore keep vigilance on their husband’s honor and belonging in their
absence. As far as those women who rebel this commandment of their Lord, first
try to reason with them and advise them of the consequence of rebelling against
their Creator. If they do not submit them, punish them by separating your
bedroom. As a last resort, you may beat them [not in a violent manner]. If they
come to their senses, be nice to them; God is the Highest and the Greatest
Faridul Haque
Men are in charge of
women, as Allah has made one of them superior to the other, and because men
spend their wealth for the women; so virtuous women are the reverent ones,
guarding behind their husbands the way Allah has decreed guarding; and the
women from whom you fear disobedience, (at first) advise them and (then) do not
cohabit with them, and (lastly) beat them; then if they obey you, do not seek
to do injustice to them; indeed Allah is Supreme, Great.
Hasan Al-Fatih Qaribullah
Men are the
maintainers of women for that Allah has preferred in bounty one of them over
another, and for that they have spent of their wealth. Righteous women are
obedient, guarding in secret that which Allah has guarded. Those from whom you
fear rebelliousness, admonish them and desert them in the bed and smack them
(without harshness). Then, if they obey you, do not look for any way against
them. Allah is High, Great
Syed Qutb
Men shall take full
care of women with the bounties with which God has favoured some of them more
abundantly than others, and with what they may spend of their own wealth. The
righteous women are devout, guarding the intimacy which God has ordained to be
guarded. As for those women from whom you have reason to fear rebellion,
admonish them [first]; then leave them alone in bed; then beat them. Then, if
they pay you heed, do not seek any pretext to harm them. God is indeed Most
High, Great
Syed Abbas Sadr Ameli
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
Mufti Taqi Usman
Men are caretakers of women, since Allah has made some of them excel the
others, and because of the wealth they have spent. So, the righteous women are
obedient, (and) guard (the property and honor of their husbands) in (their)
absence with the protection given by Allah. As for women of whom you fear
rebellion, convince them, and leave them apart in beds, and beat them. Then, if
they obey you, do not seek a way against them. Surely, Allah is the Highest,
the Greatest.
In books of
commentaries on the verse of the Quran (Tafasir), the scholars have tried to
establish the rule of superiority while giving the assurance to women that
their reward for accepting this status is with God and they should accept it
willingly.
Ghulam Ahmed Pervez
As stated earlier,
women own what they earn but due to biological reasons, they are incapacitated
for considerable periods of time, to earn a living. Due to this fact it is
obvious and natural that the responsibility for maintaining the family is
vested in men. When women are given such protection then they must fulfill their
functions as women faithfully and safeguard their potentialities. If notwithstanding all this, those in
authority apprehend defiance on the part of women with regards to the
performance of their natural functions, they should, in order to correct such a
behavior, first admonish the women, then, if required, separate them
temporarily from their husbands, or intern them, and finally, if necessary,
punish them otherwise. Allah’s Laws
must prevail. If they submit to them then seek no occasion against them.
Laleh Bakthair
Men are supporters of wives because God gave some of
them an advantage over others and because they spent of their wealth. So the
females, ones in accord with morality are the females, ones who are morally
obligated and the females, ones who guard the unseen of what God kept safe.
And those females whose resistance you fear, then admonish them (f) and abandon them (f) in their sleeping places and go away from them (f). Then if they (f) obeyed you, then look not for any way against them (f). Truly, God
had been Lofty, Great.
|
Allama
Nooruddin
Men are full maintainers of women because Allâh has made
one of them excel the other, and because men spend out of their wealth on them.
So virtuous women are those who are obedient (to Allâh) and guard (their own
chastity as well as the rights and secrets of their husbands even) in (their)
absence, as Allâh has guarded (the women’s rights). As for those women (on
whose part) you apprehend disobedience and bad behavior, you may admonish them
(first lovingly) and (then) refuse to share their beds with them and (as a last
resort) punish them (mildly). If they, then, obey you, you shall seek no other
way against them. Indeed, Allâh alone is High, (and)
Rashad Khalifa
The men are made
responsible for the women, and GOD has endowed them with certain qualities, and
made them the bread earners. The righteous women will cheerfully accept this
arrangement, since it is GOD's commandment, and honor their husbands during
their absence. If you experience rebellion from the women, you shall first talk
to them, then (you may use negative incentives like) deserting them in bed,
then you may (as a last alternative) beat them. If they obey you, you are not
permitted to transgress against them. GOD is Most High, Supreme.
Sher
Ali
Men are guardians
over women because ALLAH has made some of them excel others and because men
spend on them of their wealth. So virtuous women are obedient and guard the
secrets of their husbands with ALLAH's protection. And as for those on whose
part you fear disobedience, admonish them and keep away from them in their beds
and chastise them. Then if they obey you, seek not a way against them. Surely,
Allah is High and Great
Arberry
Men are the managers of the affairs of women for that God has preferred in
bounty one of them over another, and for that they have expended of their
property. Righteous women are therefore obedient, guarding the secret for God’s
guarding. And those you fear may be rebellious admonish; banish them to their
couches, and beat them. If they then obey you, look not for any way against
them; God is All-high, All-great.
JM
Rodwell
Men are superior to
women on account of the qualities with which God hath gifted the one above the
other, and on account of the outlay they make from their substance for them.
Virtuous women are obedient, careful, during the husband's absence, because of God
hath of them been careful.9 But chide those for whose refractoriness ye have cause
to fear; remove them into beds apart, and scourge them: but if they are
obedient to you, then seek not occasion against them: verily, God is High,
Great!
George
Sale
Men shall have
the pre-eminence above women, because of those advantages wherein God hath
caused one of them to excel the other, and for that which they expend of
their substance in maintaining their wives. The honest women are obedient,
careful in the absence of their husbands, for that God preserveth them, by
committing them to the care and protection of the men. But those, whose
perverseness ye shall be apprehensive of, rebuke; and remove them into separate
apartments, and chastise them. But if they shall be obedient unto you, seek not
an occasion of quarrel against them; for God is high and great.
N J
Dawood
Husbands should take good care of their wives, with [the
bounties] God has given to some more than others and with what they spend out
of their own money. Righteous wives are devout and guard what God would have
them guard in their husbands’ absence. If you fear high-handedness from your
wives, remind them [of the teachings of God], then ignore them when you go to
bed, then hit them. If they obey you, you have no right to act against them:
God is most high and great.
Edward
henry Palmer
Men stand superior to
women in that God hath preferred some of them over others, and in that they
expend of their wealth: and the virtuous women, devoted, careful (in their
husbands') absence, as God has cared for them. But those whose perverseness ye
fear, admonish them and remove them into bed-chambers and beat them; but if
they submit to you, then do not seek a way against them; verily, God is high
and great
