An-Nisa, 34

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This is a sub-article of an-Nisa.

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Verse 34 of an-Nisa is related to the issue of marital relations in Islam. This verse is frequently interpreted as giving women complete control over their own income and property, while obliging men to be responsible for maintaining their female relatives.^[1] This verse offers Muslim men who are upset with their wives' conduct a graduated solution to deal with their frustrations and anger. At its final stage, they are told to hit their wives. Islamic Jurisprudence has put strict limitations on this form of reprehension.^[2] For example, the consensus of Islamic scholars is that this verse describes a light beating..^[3][4]

Contents 1 Verse 2 Related hadiths 3 Exegesis 4 References

[edit] Verse

[edit] Related hadiths

[edit] Exegesis

The Qur'an states that men are the guardians of women(he is responsible for earning livelihood for his family and the woman is responsible to educate the children),because God has given the one more preference than the other. This statement is generally interpreted to mean that the man is the head of the family unit.^[6] 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.^[7]

If a wife adopts a rebellious behaviour or defies the authority of husband, a husband should urge his wife to mend her ways. The word used by the Qur’an is wā'z (‘وَعَظ’) which means that she can be admonished and also scolded to some extent in this regard. If she continues this behaviour then intimate marital relations with her should be suspended. If she still does not mend her ways, she should be reprimanded physically. This reprimand should be similar to the one a teacher gives to a student or that a father gives to his children. The Qur’an says that if the wife mends her ways, the husband should not look for revenge and vengeance, and then commands husbands that they should not misuse their authority as God is the most authoritative.^[7]

Iranian feminists have concentrated on one particular verse of the Qur’an (4:34), part of which reads `Men are the protectors of and maintainers of women because God has given the one more (strength) than the other, and because they support them from their means’. Feminist theologians in Iran argue that as the only distinction made between Muslims in the Qur’an is that between the pious and the impious (49:13), the word taken to mean `protectors and providers’ in the verse above is more appropriately interpreted as initiator in affairs’.^[1]

Most commentators confirm that idribûhunna means "beat", but have imposed strict limits of the severity of the beating allowed, and have indicated that it is better not to beat than to beat (as indicated in the above Hadiths). Furthermore, if the beating leaves bruises, the husband can be sued according to Islamic law.

Sayyid Abul Ala Maududi, a 20th century Sunni Islamic scholar writes:

The medieval jurist ash-Shafi'i, founder of one of the main schools of fiqh, commented on this verse that "hitting is permitted, but not hitting is preferable". Likewise:

Ibn Kathir, a 14th century Sunni Shafi'i Islamic scholar writes:

Muhammad Asad, a 20th century Sunni Islamic scholar writes:

Ahmad Shafaat, a 21st century Sunni Islamic scholar says:

Yusuf al-Qaradawi, a 21st century Sunni Islamic scholar, head of the European Council for Fatwa and Research, says that:

The Qur'an commands the believers that if they are fearful of breaking the Islamic limits in keeping the family intact, then they should seek arbitration. Some Muslims present this verse to argue that the Qur'an favors arbitration over beatings. As the Qur'an states:

John Esposito writes that Quranic passages that talk about rights of women and counsel that they be treated justly and equitably, regulations were enacted such as the “house of obedience”, which has been misused by husbands.^[13]

[edit] References

1. ^ ^{a b} Iman Hashim, Reconciling Islam and feminism, Gender & Development, 1999, vol. 7, issue 1, p 7, ISSN 13552074
2. ^ Azizah Y. al-Hibri, An Islamic Perspective on Domestic Violence, Vol. 37, Fordham International Law Journal, 2003
3. ^ "The Holy Qur'an: Text, Translation and Commentary", Abdullah Yusuf Ali, Amana Corporation, Brentwood, MD, 1989. ISBN 0-915957-03-5, passage was quoted from commentary on 4:34
4. ^ Kathir, Ibn, “Tafsir of Ibn Kathir”, Al-Firdous Ltd., London, 2000, 50-53
5. ^ Jamal Badawi, The status of women in Islam
6. ^ Amin Ahsan Islahi, Tadabbur-i-Qur'an, 2nd ed., vol. 2, (Lahore: Faran Foundation, 1986), p. 278
7. ^ ^{a b} Javed Ahmed Ghamidi, Mizan, Chapter:The Social Law of Islam
8. ^ Tafheem Al-Qur'an
9. ^ Tafsir Al-Qur'an Al-Azim
10. ^ The Message of the Quran, Dar al-Andalus, Gilbralter, 1980, footnote in his translation of the Koran
11. ^ Ahmad ShafaatTafseer of Surah an-Nisa, Ayah 34, (1984, Revised 2000)
12. ^ Yusuf al-Qaradawi The Lawful and the Prohibited in Islam, 1984.
13. ^ John Esposito, ‘‘Islam: The Straight Path, p.99, 3rd Edition. Oxford University Press, 2005