An-Nisa, 34

Abdullah Yusuf Ali, The Holy Qur'an (1934):

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).^[5]

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.^[6]

Mustafa Khattab, The Clear Quran (2015):

Men are the caretakers of women, as men have been provisioned by Allah over women and tasked with supporting them financially. And righteous women are devoutly obedient and, when alone, protective of what Allah has entrusted them with. And if you sense ill-conduct from your women, advise them ˹first˺, ˹if they persist,˺ do not share their beds, ˹but if they still persist,˺ then discipline them ˹gently˺. But if they change their ways, do not be unjust to them. Surely Allah is Most High, All-Great.^[7]

Verses in context

4:32 And do not wish for that by which Allāh has made some of you exceed others. For men is a share of what they have earned, and for women is a share of what they have earned. And ask Allāh of His bounty. Indeed Allāh is ever, of all things, Knowing.
4:33 And for all, We have made heirs to what is left by parents and relatives. And to those whom your oaths have bound [to you] - give them their share. Indeed Allāh is ever, over all things, a Witness.
4:34 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 [lightly]. But if they obey you [once more], seek no means against them. Indeed, Allāh is ever Exalted and Grand.
4:35 And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, Allāh will cause it between them. Indeed, Allāh is ever Knowing and Aware.

— Surah An-Nisa 4:32-35 ^{-Sahih International}

Background of the verse

There are a number of translations of this verse from the Arabic original, and all vary to some extent.^[8] Some Muslims, such as Islamic feminist groups, say that Muslim men use the text as an excuse for domestic violence.^[3]

In Muhammad's

It was narrated that: Sulaiman bin Amr bin Ahwas said: “My father told me that he was present at the Farewell Pilgrimage with the Messenger of Allah. He praised and glorified Allah, and reminded and exhorted (the people). Then he said: 'I enjoin good treatment of women, for they are prisoners with you, and you have no right to treat them otherwise, unless they commit clear indecency. If they do that, then forsake them in their beds and hit them, but without causing injury or leaving a mark. If they obey you, then do not seek means of annoyance against them. You have rights over your women and your women have rights over you. Your rights over your women are that they are not to allow anyone whom you dislike to tread on your bedding (furniture), nor allow anyone whom you dislike to enter your houses. And their right over you are that you should treat them kindly with regard to their clothing and food.' ” Grade: Sahih[14]

`A’isha said: the Messenger of Allah (saws) never struck a servant or a woman.^[15]

There have been several

The vast majority of the ulama across the Sunni schools of law inherited the Prophet's unease over domestic violence and placed further restrictions on the evident meaning of the 'Wife Beating Verse'. A leading Meccan scholar from the second generation of Muslims,

Tirmidhi and Muslim bin Hajjaj as well as a leading early scholar in Iran, collected all the Hadiths showing Muhammad's disapproval of beating in a chapter entitled 'The Prohibition on Striking Women'. A thirteenth-century scholar from Granada, Ibn Faras, notes that one camp of ulama had staked out a stance forbidding striking a wife altogether, declaring it contrary to the Prophet's example and denying the authenticity of any Hadiths that seemed to permit beating. Even Ibn Hajar, the pillar of late medieval Sunni Hadith scholarship, concludes that, contrary to what seems to be an explicit command in the Qur'an, the Hadiths of the Prophet leave no doubt that striking one's wife to discipline her actually falls under the Shariah ruling of 'strongly disliked' or 'disliked verging on prohibited'.^[21]

The first part of the verse about men having authority over women is meant for obedience towards God, not the husband.^[22]

Background on the roles of men and women in Islam

The Qur'an states that men are in charge of women because God has favored one over the other and they are responsible to provide them. Women, however, are given a degree of autonomy over their own income and property.^[23] Nevertheless, they are responsible for educating the children, as God has given the one preference over the other. Man is also considered to be the head of the family.^[24] The Qur'an recommends that wives be obedient and adaptable to their husbands. Wives should also keep the secrets of their husbands and protect their honor and integrity. Islamic scholars consider this important in running a smooth family system.^[25]

Divorced women must wait three monthly cycles ˹before they can re-marry˺. It is not lawful for them to conceal what Allah has created in their wombs, if they ˹truly˺ believe in Allah and the Last Day. And their husbands reserve the right to take them back within that period if they desire reconciliation. Women have rights similar to those of men equitably, although men have a degree ˹of responsibility˺ above them. And Allah is Almighty, All-Wise.^[26]

For both men and women, zulm- known in English as actions of 'cruelty' against someone- is explicitly prohibited.^[3]

Shared Treatment of genders throughout the Qur'an

The equality of men and women is discussed in many places throughout the text.

Then Satan tempted them in order to expose what was hidden of their nakedness.^[27]

The Qur'an is also very specific that both men and women should receive equal punishment for wrongdoings (24:2), and that God will give a believer who does a righteous deed, regardless of being male or female, Paradise (4:124).

As for female and male fornicators, give each of them one hundred lashes^[28]

But those who do good—whether male or female—and have faith will enter Paradise and will never be wronged ˹even as much as˺ the speck on a date stone.^[29]

Male and female relationships in the times of Muhammad

In her book Qur'an and Women, scholar Amina Wadud writes about the importance of women in the time of Muhammad. During this time, women did not have access to the technology that women today have; giving birth and raising children was much more difficult due to diseases and lack of healthcare knowledge. For this reason, Wadud writes, "The Qur'an establishes his [the husband's] responsibility as qiwamah: seeing to it that the women is not burdened with additional responsibilities which jeopardize that primary demanding responsibility only she can fulfill."^[30] The need to reproduce and raise children contributed to the importance of gender roles in the time of Muhammad.

Scholar Ayesha Chaudhry^[31] writes that many Muslims have this fundamentally flawed way of examining the text, writing that "Despite the potential for such verses [4:34] to have multiple plain-sense meanings, living Muslim communities place these interpretations in conversation with the pre-colonial Islamic tradition".^[32]

Examples from Muhammad

The late

This allots men authority, qawwamun, over women conditional on men being responsible of earning income on behalf of for women and spending their property to support women i.e., clothing, residence, and sustenance.[36]

Obedient or Qanitat

The verse commands women to be qanitat. The term has been used in Quran 33:35 to refer to men and women alike, who are obedient to God. Some commentators use the term to mean obedience to the husband, while others assert that it means obedience to God.^[37] Some scholars agree that the husband does not have absolute control over his wife, and her first loyalty is to God.^[38]

to admonish them

The first response to nushuz is wā'z (‘وَعَظ’), meaning to first admonish or scold the wife of her behaviour.^[25] There is strong agreement amongst Muslim scholars that this admonishment must be conducted in a spirit of reconciliation.^[39]

to leave them alone in beds

According to tafsir ibn kathir, a well known commentary of Quran. He describes in his exegesis.

The Sunan and Musnad compilers recorded that Mu`awiyah bin Haydah Al-Qushayri said, "O Allah's Messenger! What is the right that the wife of one of us has on him" The Prophet said, To feed her when you eat, cloth her when you buy clothes for yourself, refrain from striking her face or cursing her, and to not abandon her, except in the house.^[40]

Should the nushuz continue, the next step is to refuse to share the bed with the wife. Again Muslim scholars emphasize on the spirit of healing while conducting this action.^[39]

to beat them (iḍribūhunna)

There are a number of translations of the original Arabic 4:34.^[8]

The term iḍribūhunna (usually translated, 'beat them') in 4:34 is the imperative form of the phrase ḍaraba (Arabic: ضرب 'to beat, beat, smote, or strike').^[41] Scholars interpret iḍribūhunna in different ways. Whereas the consensus interprets it to mean "to strike", some hold that the term means "to separate".^[39][42] Such an action is to be administered only if neither the husband nor the wife are willing to divorce.^[43]

The term daraba is translated by Yusuf Ali as "beat," but the Arabic word is used elsewhere in the Qur'an to convey different meanings. The phrase, "Daraba Allah mathalan"^[44] translates to, "Allah gives or sets an example."^[45] The use of this word might be compared to the way "to strike" is used in English, which can mean, "to strike a pose," or "to strike a bargain," not just referring to the physical act of hitting something.^[46] The use of daraba is also intentional, because a different Arabic word exists, "daraba" which is translated to, "to strike repeatedly or intensely."^[47]

Muslim scholars who permit hitting, emphasize that it must not be harsh,

The 2007 translation The Sublime Quran by Laleh Bakhtiar translates iḍribūhunna not as 'beat them' but as 'go away from them'. The introduction to her translation discusses the linguistic and shari‘ah reasons in Arabic for understanding this verb in context. Muhammad never beat his wives, and his example from the Sunnah informs the interpretation of this verse. This interpretation is supported by the fact that some other verses, such as 4:101 which contains word darabtum (derivation from daraba), demonstrate also the interpretation of Arabic word daraba to have meaning 'going' or 'moving'.^[62]

The Islamic scholar Tahir-ul-Qadri has given the same translation in his translation of the Quran "Irfan-ul-Quran": "(...)and (if they still do not improve) turn away from them, striking a temporary parting.(...)".^[63] This translation is further supported by the fact that the word "darabtum" is used in the same chapter (specifically, in Quran 4:94), which means to "go abroad" in the sake of Allah and which is derived from the same root word ("daraba") as "idribuhunna" in 4:34.^[64]

The book Woman in the Shade of Islam by Saudi scholar Abdul Rahman al-Sheha stated that a man may "beat" his wife only if it occurs without "hurting, breaking a bone, leaving blue or black marks on the body and avoiding hitting the face, at any cost."

A widely used 1930 English translation of the Quran by British Muslim scholar Marmaduke Pickthall determined the verse to mean that, as a last resort, men can "scourge" their wives.^[3]

Some jurists argue that even when hitting is acceptable under the Qur'an, it is still discountenanced.^[65][66][67]

In his book

The Islamic prophet Mohammed himself, according to Islamic tradition, never once struck a woman in argument. This fact is sometimes cited in debates about the text.[3]

Muslim feminist writer Asra Q. Nomani has argued,

Indeed, Muslim scholars and leaders have long been doing what I call "the 4:34 dance" -- they reject outright violence against women but accept a level of aggression that fits contemporary definitions of domestic violence.^[3]

Feminist writer Amina Wadud writes in her book, ''Inside the Gender Jihad: Women's Reform in Islam'':^[1]

No community will ever be exactly like another. Therefore no community can be a duplicate of that original community. The Quran never states that as a goal. Rather the goal has been to emulate certain key principles of human development; justice, equity, harmony, moral responsibility, spiritual awareness and development.^[68]

Nada Ibrahim of the University of South Australia states that three words—qawwamuna, nushuzahunna, and wadribuhunna—are mistranslated due to the lack of equivalent English alternatives. She explains that in particular, English language Qur'an commentators have not agreed to merely one translation of the word wadribuhunna and that "A clear disagreement exists among English-language Qur’an commentators on how best to translate this word. All translations give an explicit negative connotation, and – when read out of context – further exacerbates any misunderstanding."^[69]

The keywords of Verse 34 of Surah An-Nisa come with various meanings, each of which enables us to know a distinct aspect, meaning and matter. Each aspect, i.e., meanings proposed by commentators, translators, and scholars throughout history for this verse, is according to a distinct wonted system of the family in history. "Zarb" does not mean assault or any form of violence against women. Rather, it means a practical action to inspire disobedient women to obey the legitimate rights of their spouse.^[70]

When they obey

In the Quran's Commentary exegesis of this part of verse is as following:

but if they return to obedience, seek not against them means (of annoyance),) meaning, when the wife obeys her husband in all that Allah has allowed, then no means of annoyance from the husband are allowed against his wife. Therefore, in this case, the husband does not have the right to beat her or shun her bed.^[40]

Glorification of God

Ibn Kathir in the commentary of this part of verse says

(Surely, Allah is Ever Most High, Most Great.) reminds men that if they transgress against their wives without justification, then Allah, the Ever Most High, Most Great, is their Protector, and He will exert revenge on those who transgress against their wives and deal with them unjustly.^[40]

See also

• Islam and domestic violence
• Criticism of the Qur'an
• Women and Islam
• Female figures in the Qur'an

References