“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