Wife Beating in the Qur'an - Revision history

Asmith: /* Linguistic Analysis of Verse in Arabic */ small spelling and formatting change

2026-03-30T21:55:02Z

Linguistic Analysis of Verse in Arabic: small spelling and formatting change

← Older revision		Revision as of 21:55, 30 March 2026
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	ʿalā--on, here with qawwāmūna meaning "of" or "over"		ʿalā--on, here with qawwāmūna meaning "of" or "over"

	n-nisāʾ-- The women		n-nisāʾ--The women

	The next piece reads: fa-ṣ-ṣāliḥātu qānitātun ḥāfiẓātun li-l-ghaybi bi-mā ḥafiẓa llāhu فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٌ لِّلْغَيْبِ بِمَا حَفِظَ ٱللَّهُ "And the righteous women, the obedient women, guard in hiddiness what Allah has guarded", usually meaning that they dress modestly.		The next piece reads: fa-ṣ-ṣāliḥātu qānitātun ḥāfiẓātun li-l-ghaybi bi-mā ḥafiẓa llāhu فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٌ لِّلْغَيْبِ بِمَا حَفِظَ ٱللَّهُ "And the righteous women, the obedient women, guard in hiddiness what Allah has guarded", usually meaning that they dress modestly.
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	qānitātun--the obediant woment		qānitātun--the obediant woment

	ḥāfiẓātun--femine plural active ~~particple~~ of "guard" id est they are guarding or they guard		ḥāfiẓātun--femine plural active participle of "guard" id est they are guarding or they guard

	li-l-ghaybi--in unseenness/occlusion/secrecy		li-l-ghaybi--in unseenness/occlusion/secrecy

Lightyears at 01:13, 15 November 2025

2025-11-15T01:13:20Z

← Older revision		Revision as of 01:13, 15 November 2025
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	The hadith clarify how the beatings should be conducted:		The hadith clarify how the beatings should be conducted:

	{{Quote\|~~1=[http://sunnah.com/abudawud/11/185 AbuDawud 10:1900]~~\|2=Fear Allaah regarding women for you have got them under Allah’s security and have the right to intercourse with them by Allah’s word. It is a duty from you on them not to allow anyone whom you dislike to lie on your beds but if they do beat them, but not severely.}}		{{Quote\|{{Abu Dawud\|\|1905\|darussalam}}\|2=Fear Allaah regarding women for you have got them under Allah’s security and have the right to intercourse with them by Allah’s word. It is a duty from you on them not to allow anyone whom you dislike to lie on your beds but if they do beat them, but not severely.}}

	Another hadith lays out the specifics of how far the beating can go:		Another hadith lays out the specifics of how far the beating can go:

Lightyears: Automated script replacing USC-MSA hadith numbering system for Bukhari, Muslim, and Abu Dawud

2025-11-15T01:12:46Z

Automated script replacing USC-MSA hadith numbering system for Bukhari, Muslim, and Abu Dawud

← Older revision		Revision as of 01:12, 15 November 2025
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	{{Quote\|Mishkat Al-Masabih: Volume 2, page 692\|Iyas b. Abdullah reported God's messenger as saying, "Do not beat God's handmaidens;" but when `Umar came to God's messenger and said, "The women have become emboldened towards their husbands," '''he gave licence to beat them.''' Then many women went round God's messenger's family complaining of their husbands, and he said, "Many women have gone around complaining of their husbands. Those are not the best among you." Abu Dawud, Ibn Majah, and Darimi transmitted it.}}		{{Quote\|Mishkat Al-Masabih: Volume 2, page 692\|Iyas b. Abdullah reported God's messenger as saying, "Do not beat God's handmaidens;" but when `Umar came to God's messenger and said, "The women have become emboldened towards their husbands," '''he gave licence to beat them.''' Then many women went round God's messenger's family complaining of their husbands, and he said, "Many women have gone around complaining of their husbands. Those are not the best among you." Abu Dawud, Ibn Majah, and Darimi transmitted it.}}

	{{Quote\| {{~~Abudawud~~\|11\|~~2141~~}}\|Narrated Abdullah ibn AbuDhubab: Iyas ibn Abdullah ibn AbuDhubab reported the Apostle of Allah (peace be upon him) as saying: Do not beat Allah's handmaidens, but when Umar came to the Apostle of Allah (peace be upon him) and said: Women have become emboldened towards their husbands, '''he (the Prophet) gave permission to beat them.''' Then many women came round the family of the Apostle of Allah (peace be upon him) complaining against their husbands. So the Apostle of Allah (peace be upon him) said: Many women have gone round Muhammad's family complaining against their husbands. They are not the best among you.}}		{{Quote\| {{Abu Dawud\|\|2146\|darussalam}}\|Narrated Abdullah ibn AbuDhubab: Iyas ibn Abdullah ibn AbuDhubab reported the Apostle of Allah (peace be upon him) as saying: Do not beat Allah's handmaidens, but when Umar came to the Apostle of Allah (peace be upon him) and said: Women have become emboldened towards their husbands, '''he (the Prophet) gave permission to beat them.''' Then many women came round the family of the Apostle of Allah (peace be upon him) complaining against their husbands. So the Apostle of Allah (peace be upon him) said: Many women have gone round Muhammad's family complaining against their husbands. They are not the best among you.}}

	{{Quote\|{{Ibn Majah\|9\|3\|9\|1985}}\|It was narrated that Iyas bin 'Abdullah bin Abu Dhubab said:		{{Quote\|{{Ibn Majah\|9\|3\|9\|1985}}\|It was narrated that Iyas bin 'Abdullah bin Abu Dhubab said:
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	The beatings were so frequent a part of community life that [['Aishah]] is said to have complained that the believing women suffer more than any other:		The beatings were so frequent a part of community life that [['Aishah]] is said to have complained that the believing women suffer more than any other:

	{{Quote\|{{Bukhari\|7\|72\|~~715~~}}\|Narrated 'Ikrima: Rifa'a divorced his wife whereupon 'AbdurRahman bin Az-Zubair Al-Qurazi married her. 'Aisha said that the lady (came), wearing a green veil (and complained to her (Aisha) of her husband and '''showed her a green spot on her skin caused by beating). It was the habit of ladies to support each other,''' so when Allah's Apostle came, ''''Aisha said, "I have not seen any woman suffering as much as the believing women. Look! Her skin is greener than her clothes!"''' When 'AbdurRahman heard that his wife had gone to the Prophet, he came with his two sons from another wife. She said, "By Allah! I have done no wrong to him but he is impotent and is as useless to me as this," holding and showing the fringe of her garment, 'Abdur-Rahman said, "By Allah, O Allah's Apostle! She has told a lie! I am very strong and can satisfy her but she is disobedient and wants to go back to Rifa'a." Allah's Apostle said, to her, "If that is your intention, then know that it is unlawful for you to remarry Rifa'a unless Abdur-Rahman has had sexual intercourse with you." Then the Prophet saw two boys with 'Abdur-Rahman and asked (him), "Are these your sons?" On that 'AbdurRahman said, "Yes." The Prophet said, "You claim what you claim (i.e.. that he is impotent)? But by Allah, these boys resemble him as a crow resembles a crow,"}}		{{Quote\|{{Bukhari\|\|\|5825\|darussalam}}\|Narrated 'Ikrima: Rifa'a divorced his wife whereupon 'AbdurRahman bin Az-Zubair Al-Qurazi married her. 'Aisha said that the lady (came), wearing a green veil (and complained to her (Aisha) of her husband and '''showed her a green spot on her skin caused by beating). It was the habit of ladies to support each other,''' so when Allah's Apostle came, ''''Aisha said, "I have not seen any woman suffering as much as the believing women. Look! Her skin is greener than her clothes!"''' When 'AbdurRahman heard that his wife had gone to the Prophet, he came with his two sons from another wife. She said, "By Allah! I have done no wrong to him but he is impotent and is as useless to me as this," holding and showing the fringe of her garment, 'Abdur-Rahman said, "By Allah, O Allah's Apostle! She has told a lie! I am very strong and can satisfy her but she is disobedient and wants to go back to Rifa'a." Allah's Apostle said, to her, "If that is your intention, then know that it is unlawful for you to remarry Rifa'a unless Abdur-Rahman has had sexual intercourse with you." Then the Prophet saw two boys with 'Abdur-Rahman and asked (him), "Are these your sons?" On that 'AbdurRahman said, "Yes." The Prophet said, "You claim what you claim (i.e.. that he is impotent)? But by Allah, these boys resemble him as a crow resembles a crow,"}}

	Here Muhammad seems to condone and take part of the practice.		Here Muhammad seems to condone and take part of the practice.

Lightyears: Completely the wrong verses were in the 38:41-44 quotebox. Also added the caveat about the standard interpretation from the WB in Islamic law article.

2025-10-02T22:00:06Z

Completely the wrong verses were in the 38:41-44 quotebox. Also added the caveat about the standard interpretation from the WB in Islamic law article.

← Older revision		Revision as of 22:00, 2 October 2025
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	All of the agreed upon, relied upon Muslim translations of this verse into English agree that this verse instructs men on when and under what circumstances they are commanded to beat their wives. The verses sets out a three-part program for men dealing with "nushuuz" or disloyalty/disobediance. The three steps outlined are to first to admonish or sternly advise them to stop, then to seperate in the bedroom from them (somehow, commentators take up the question of what this means) and then, finally, to beat them. Yusuf Ali adds the word "lightly" to his translation, a word which is not found in the text of the verse. Rather, this word is found in the Farewell Sermon of the Prophet and a number of [[Hadith]] relating to the issue of wife beating. The particular turn of phrase here is "ghayr mubarrih" غير مبرح, a phrase meaning something like "not violently" or "not intensely." The scholarly consensus around this verse and the related traditions is that it is allowed and even instructed from Allah to strike a disobedient wife, however this strike must not cause grievous damage. The definitions of "grevious" or "serious" damage is subject to discussion by the commentators. The cause of the revelation, as will be seen below, leaves no doubt however that despite Muhammad's own wish on the matter it is the will of Allah that men strike their disobedient lives.		All of the agreed upon, relied upon Muslim translations of this verse into English agree that this verse instructs men on when and under what circumstances they are commanded to beat their wives. The verses sets out a three-part program for men dealing with "nushuuz" or disloyalty/disobediance. The three steps outlined are to first to admonish or sternly advise them to stop, then to seperate in the bedroom from them (somehow, commentators take up the question of what this means) and then, finally, to beat them. Yusuf Ali adds the word "lightly" to his translation, a word which is not found in the text of the verse. Rather, this word is found in the Farewell Sermon of the Prophet and a number of [[Hadith]] relating to the issue of wife beating. The particular turn of phrase here is "ghayr mubarrih" غير مبرح, a phrase meaning something like "not violently" or "not intensely." The scholarly consensus around this verse and the related traditions is that it is allowed and even instructed from Allah to strike a disobedient wife, however this strike must not cause grievous damage. The definitions of "grevious" or "serious" damage is subject to discussion by the commentators. The cause of the revelation, as will be seen below, leaves no doubt however that despite Muhammad's own wish on the matter it is the will of Allah that men strike their disobedient lives.

	A second verse ~~deals~~ with the issue but much more obliquely. {{Quote\|{{Quran-range\|38\|41\|44}}\| ~~They will say~~, "~~Exalted are You! You~~, [~~O Allah~~], ~~are our benefactor not them. Rather, they used to worship~~ the ~~jinn~~; ~~most of them were believers in them." But today you do not hold~~ for ~~one another [the power of~~] ~~benefit or harm,~~ and ~~We will say to those who wronged, "Taste the punishment of the Fire, which you used to deny~~." And ~~when our verses are recited to~~ them as ~~clear evidences, they say, "This is not but~~ a ~~man who wishes to avert you from that which your fathers were worshipping~~." And ~~they say, "This is not except~~ a ~~lie invented." And those who disbelieve say~~ of ~~the truth when~~ it ~~has come to them, "This is~~ not ~~but obvious magic~~." ~~And~~ We ~~had not given them any scriptures which they could study~~, ~~and We had not sent to them before you~~, [~~O Muhammad~~]~~, any warner~~. }}~~ibn~~ Kathir notes on this verse that Allah gave Ayub (Job) the option to hit his wife with a bundle of twigs without having to carry out his promise to beat her 100 blows:{{Quote\|Tafsir of ibn Kathir on Qur'an 38:41-44\|(And take in your hand a bundle of thin grass and strike therewith (your wife), and break not your oath.) Ayyub, peace be upon him, got angry with his wife and was upset about something she had done, so he swore an oath that if Allah healed him, he would strike her with one hundred blows. When Allah healed him, how could her service, mercy, compassion and kindness be repaid with a beating So Allah showed him a way out, which was to take a bundle of thin grass, with one hundred stems, and hit her with it once.}}This verse was later used in hadith and [[Fiqh (Islamic Jurisprudence)]] to discuss alternatives to several hadd (corporal) punishments in the case of frail, vulnerable people. These discussions, however, did not very often touch on the propriety of rightness of wife beating; discussions on this topic tended to proceed from the discussions around 4:34.		A second verse was thought to deal with the issue but much more obliquely. {{Quote\|{{Quran-range\|38\|41\|44}}\|And remember Our servant Job, when he called to his Lord, "Indeed, Satan has touched me with hardship and torment."
			[So he was told], "Strike [the ground] with your foot; this is a [spring for] a cool bath and drink." And We granted him his family and a like [number] with them as mercy from Us and a reminder for those of understanding. '''[We said], "And take in your hand a bunch [of grass] and strike with it''' and do not break your oath." Indeed, We found him patient, an excellent servant. Indeed, he was one repeatedly turning back [to Allah].}}

			Ibn Kathir notes on this verse that Allah gave Ayub (Job) the option to hit his wife with a bundle of grass, twigs, or rushes (''dighthan''<ref>dad-ghayn-tha [http://www.studyquran.org/LaneLexicon/Volume5/00000078.pdf Lane's Lexicon] Book I page 1793</ref>) without having to carry out his promise to beat her 100 blows. However, this interpretation may be unwarranted as the verse itself does not mention Job's wife. Some academic scholars have argued that the verse rather narrates a command for Job to heal himself from his ailments (mentioned a few verses earlier) using a bundle of herbs:<ref>This intepretation of the verse is proposed in The Study Quran and in various articles by Saqib Hussain.</ref>{{Quote\|Tafsir of ibn Kathir on Qur'an 38:41-44\|(And take in your hand a bundle of thin grass and strike therewith (your wife), and break not your oath.) Ayyub, peace be upon him, got angry with his wife and was upset about something she had done, so he swore an oath that if Allah healed him, he would strike her with one hundred blows. When Allah healed him, how could her service, mercy, compassion and kindness be repaid with a beating So Allah showed him a way out, which was to take a bundle of thin grass, with one hundred stems, and hit her with it once.}}This verse was later used in hadith and [[Fiqh (Islamic Jurisprudence)]] to discuss alternatives to several hadd (corporal) punishments in the case of frail, vulnerable people. These discussions, however, did not very often touch on the propriety of rightness of wife beating; discussions on this topic tended to proceed from the discussions around 4:34.

	==Linguistic Analysis of Verse in Arabic==		==Linguistic Analysis of Verse in Arabic==

Asmith at 01:59, 17 May 2025

2025-05-17T01:59:10Z

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	[[File:Surah 434.gif\|right\|thumb\|550px\|]]		[[File:Surah 434.gif\|right\|thumb\|550px\|]]

Asmith at 01:53, 17 May 2025

2025-05-17T01:53:28Z

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			[[File:Surah 434.gif\|right\|thumb\|550px\|]]
			The Qur'an's fourth chapter, An-Nisaa' النساء, deals with a number of issues relating to men and women, and the relationship between husband and wife. Amongst these issues is the issue of when it is permissible for a husband to physically strike or beat his wife. One verse in particular, 4:34, lays out a three-step scheme for how husbands are to deal with their wives if they fear nushūz نشوز, commonly understood to mean their disobedience, their rebellion, or disloyalty, though the exact meaning of the word is unclear (see {{Quran\|4\|128}}, which gives instructions to women who fear nushūzan from their husbands). In summary the steps are to first admonish her, then banish her to a different bed, and finally to beat her. The admonition is layed out in a matter-of-fact, very practical way, and it can thus be assumed that the Qur'an's audience was not highly disturbed nor surpised by this holy injunction for domestic violence. Over the centuries the [[tafsir\|mufassirun]] have taken up this verse and different scholars from different schools have come to different conclusions on the meaning of the verse vis-a-vis the three-step formula and what the meaning is exactly of nushuuz. All of the traditional scholars agree, however, that one way or another beating is an option that is available to the man. Modern progressive Muslims, under the influence of modern secular liberalism and its firm conviction that wife beating is never acceptable, have however rejected this tradition. Rather, they have sought a number of strategies to come to the conclusion that the Qur'an, and Islam as a whole, does not allow wife beating. These strategies include appeals to the hadith, appeals to perculiar juristic decisions, and linguistic reinterpretation, going so far as to [[The Meaning of Daraba\|make demonstrably false claims about the meaning of the word "daraba" in this verse]].

	The Qur'an's fourth chapter, An-Nisaa' النساء, deals with a number of issues relating to men and women, and the relationship between husband and wife. Amongst these issues is the issue of when it is permissible for a husband to physically strike or beat his wife. One verse in particular, 4:34, lays out a three-step scheme for how husbands are to deal with their wives if they fear nushūz نشوز, commonly understood to mean their disobedience, their rebellion, or disloyalty, though the exact meaning of the word is unclear (see {{Quran\|4\|128}}, which gives instructions to women who fear nushūzan from their husbands). In summary the steps are to first admonish her, then banish her to a different bed, and finally to beat her. The admonition is layed out in a matter-of-fact, very practical way, and it can thus be assumed that the Qur'an's audience was not highly disturbed nor surpised by this holy injunction for domestic violence. Over the centuries the [[tafsir\|mufassirun]] have taken up this verse and different scholars from different schools have come to different conclusions on the meaning of the verse vis-a-vis the three-step formula and what the meaning is exactly of nushuuz. All of the traditional scholars agree, however, that one way or another beating is an option that is available to the man. Modern progressive Muslims, under the influence of modern secular liberalism and its firm conviction that wife beating is never acceptable, have however rejected this tradition. Rather, they have sought a number of strategies to come to the conclusion that the Qur'an, and Islam as a whole, does not allow wife beating. These strategies include appeals to the hadith, appeals to perculiar juristic decisions, and linguistic reinterpretation, going so far as to [[The Meaning of Daraba\|make demonstrably false claims about the meaning of the word "daraba" in this verse]].

	~~[[File:Surah 434.gif\|right\|thumb\|550px\|]]~~
	==Introduction==		==Introduction==

CPO675: /* Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs */ Added another scholar's Quranic commentary with English translation linked on this verse

2024-06-13T20:02:24Z

Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs: Added another scholar's Quranic commentary with English translation linked on this verse

← Older revision		Revision as of 20:02, 13 June 2024
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	==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====		==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====
	{{Quote\|[https://quranx.com/Tafsir/Abbas/4.34 Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs on Verse 4:34]\|(Men are in charge of women) they are in charge of overseeing the proper conduct of women, (because Allah hath made the one of them) the men through reason and the division of booty and estates (to excel the other) the women, (and because they spend of their property (for the support of women)) through paying the dowry and spending on them, which the women are not required to do. (So good women) He says: those wives who are kind to their husbands (are the obedient) they are obedient to Allah regarding their husbands, (guarding) their own persons and the wealth of their husbands (in secret) when their husbands are not present (that which Allah hath guarded) through Allah's protection of them in that He gave them the success to do so. (As for those from whom ye fear) know (rebellion) their disobedience to you in bed, (admonish them) by means of sacred knowledge and the Qur'an (and banish them to beds apart) turn your faces away from them in bed, (and scourge them) in a mild, unexaggerated manner. (Then if they obey you) in bed, (seek not a way against them) as regards love. (Lo! Allah is ever High Exalted) above every single thing, (Great) greater than every single thing. Allah has not burdened you with that which you cannot bear, so do not burden women with that which they cannot bear of affection.}}		{{Quote\|[https://quranx.com/Tafsir/Abbas/4.34 Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs on Verse 4:34]\|(Men are in charge of women) they are in charge of overseeing the proper conduct of women, (because Allah hath made the one of them) the men through reason and the division of booty and estates (to excel the other) the women, (and because they spend of their property (for the support of women)) through paying the dowry and spending on them, which the women are not required to do. (So good women) He says: those wives who are kind to their husbands (are the obedient) they are obedient to Allah regarding their husbands, (guarding) their own persons and the wealth of their husbands (in secret) when their husbands are not present (that which Allah hath guarded) through Allah's protection of them in that He gave them the success to do so. (As for those from whom ye fear) know (rebellion) their disobedience to you in bed, (admonish them) by means of sacred knowledge and the Qur'an (and banish them to beds apart) turn your faces away from them in bed, (and scourge them) in a mild, unexaggerated manner. (Then if they obey you) in bed, (seek not a way against them) as regards love. (Lo! Allah is ever High Exalted) above every single thing, (Great) greater than every single thing. Allah has not burdened you with that which you cannot bear, so do not burden women with that which they cannot bear of affection.}}

			==== Al-Qushayri (d. 1072 CE) ====
			{{Quote\|[https://quranx.com/Tafsir/Qushairi/4.34 Al-Qushayri on verse 4:34]\|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. He distinguished men by their strength and then increased their burden for the burden is in accordance with [one's] strength. The lesson is to be taken through hearts and aspirations not through the lower selves and bodies. And those you fear may be rebellious admonish them and share not beds with them and strike them: that is increase your correction of them gradually and with kindness for if the matter can be reconciled with admonition there is no need to use the rod to strike. The verse contains the good manners ādāb of spousal companionship. Then He said “If they then obey you do not seek a way against them.” [This] means if she stops acting in a way that is injurious to the relationship and returns to obedience do not seek revenge on her for what has happened in the past. Do not withhold your acceptance of her excuse and do not be unyielding toward her. It is said do not seek a way against them in going beyond the measure of what you deem necessary out of spite.}}

	==== Asbab Al-Nuzul by Al-Wahidi (d. 1075 CE) ====		==== Asbab Al-Nuzul by Al-Wahidi (d. 1075 CE) ====

CPO675: /* ibn Kathir (1300-1373) */ Added some more wife beating verses and provided source links for some already there on Quranx.

2024-06-13T07:41:52Z

ibn Kathir (1300-1373): Added some more wife beating verses and provided source links for some already there on Quranx.

← Older revision		Revision as of 07:41, 13 June 2024
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	}}After the above quoted portion Tabari goes on to site multiple additional chains of narration, all attesting to the fact that disobedient women should be struck and reiterating that this strike should be "ghayr mubarrih" غير مبرح that is to say "measured, non-intense, light."		}}After the above quoted portion Tabari goes on to site multiple additional chains of narration, all attesting to the fact that disobedient women should be struck and reiterating that this strike should be "ghayr mubarrih" غير مبرح that is to say "measured, non-intense, light."

			==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====
			{{Quote\|[https://quranx.com/Tafsir/Abbas/4.34 Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs on Verse 4:34]\|(Men are in charge of women) they are in charge of overseeing the proper conduct of women, (because Allah hath made the one of them) the men through reason and the division of booty and estates (to excel the other) the women, (and because they spend of their property (for the support of women)) through paying the dowry and spending on them, which the women are not required to do. (So good women) He says: those wives who are kind to their husbands (are the obedient) they are obedient to Allah regarding their husbands, (guarding) their own persons and the wealth of their husbands (in secret) when their husbands are not present (that which Allah hath guarded) through Allah's protection of them in that He gave them the success to do so. (As for those from whom ye fear) know (rebellion) their disobedience to you in bed, (admonish them) by means of sacred knowledge and the Qur'an (and banish them to beds apart) turn your faces away from them in bed, (and scourge them) in a mild, unexaggerated manner. (Then if they obey you) in bed, (seek not a way against them) as regards love. (Lo! Allah is ever High Exalted) above every single thing, (Great) greater than every single thing. Allah has not burdened you with that which you cannot bear, so do not burden women with that which they cannot bear of affection.}}

			==== Asbab Al-Nuzul by Al-Wahidi (d. 1075 CE) ====
			{{Quote\|[https://quranx.com/Tafsir/Wahidi/4.34 Asbab Al-Nuzul by Al-Wahidi (Revelational Circumstance's of verse 4:34)]\|(Men are in charge of women…) [4:34]. Said Muqatil: “This verse (Men are in charge of women…) was revealed about Sa‘d ibn al-Rabi‘, who was one of the leaders of the Helpers (nuqaba’), and his wife Habibah bint Zayd ibn Abi Zuhayr, both of whom from the Helpers. It happened Sa‘d hit his wife on the face because she rebelled against him. Then her father went with her to see the Prophet, Allah bless him and give him peace. He said to him: ‘I gave him my daughter in marriage and he slapped her’. The Prophet, Allah bless him and give him peace, said: ‘Let her have retaliation against her husband’. As she was leaving with her father to execute retaliation, the Prophet, Allah bless him and give him peace, called them and said: ‘Come back; Gabriel has come to me’, and Allah, exalted is He, revealed this verse. The Messenger of Allah, Allah bless him and give him peace, said: ‘We wanted something while Allah wanted something else, and that which Allah wants is good’. Retaliation was then suspended”. Sa‘id ibn Muhammad ibn Ahmad al-Zahid informed us> Zahir ibn Ahmad> Ahmad ibn al-Husayn ibn Junayd> Ziyad ibn Ayyub> Hushaym> Yunus ibn al-Hasan who reported that a man slapped his wife and she complained about him to the Prophet, Allah bless him and give him peace. Her family who went with her said: “O Messenger of Allah! So-and-so has slapped our girl”. The Prophet, Allah bless him and give him peace, kept saying: “Retaliation! Retaliation! And there is no other judgement to be held”. But then this verse (Men are in charge of women…) was revealed and the Prophet, Allah bless him and give him peace, said: “We wanted something and Allah wanted something else”. Abu Bakr al-Harithi informed us> Abu’l-Shaykh al-Hafiz> Abu Yahya al-Razi> Sahl al-‘Askari> ‘Ali ibn Hashim> Isma‘il> al-Hasan who said: “Around the time when the verse on retaliation was revealed amongst the Muslims, a man had slapped his wife. She went to the Prophet, Allah bless him and give him peace and said: ‘My husband has slapped me and I want retaliation’. So he said: ‘Let there be retaliation’. As he was still dealing with her, Allah, exalted is He, revealed (Men are in charge of women, because Allah hath made the one of them to excel the other…). Upon which the Prophet, Allah bless him and give him peace, said: ‘We wanted something and my Lord wanted something different. O man, take your wife by the hand’ ”.}}

	====Fakhr ad-Din ar-Razi(1150 – 1209)====		====Fakhr ad-Din ar-Razi(1150 – 1209)====
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	====ibn Kathir (1300-1373)====		====ibn Kathir (1300-1373)====
	{{Quote\|Tafsir of ibn Kathir on Qur'an 4:34\|وَاضْرِبُوهُنَّ		{{Quote\|[https://quranx.com/Tafsir/Kathir/4.34 Tafsir of ibn Kathir on Qur'an 4:34]\|وَاضْرِبُوهُنَّ
	(beat them) means, if advice and ignoring her in the bed do not produce the desired results, you are allowed to discipline the wife, without severe beating. Muslim recorded that Jabir said that during the Farewell Hajj, the Prophet said;		(beat them) means, if advice and ignoring her in the bed do not produce the desired results, you are allowed to discipline the wife, without severe beating. Muslim recorded that Jabir said that during the Farewell Hajj, the Prophet said;
	«وَاتَّقُوا اللهَ فِي النِّسَاءِ، فَإِنَّهُنَّ عِنْدَكُمْ عَوَانٍ، وَلَكُمْ عَلَيْهِنَّ أَنْ لَا يُوطِئْنَ فُرُشَكُمْ أَحَدًا تَكْرَهُونَهُ،فَإِنْ فَعَلْنَ ذَلِكَ فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِحٍ، وَلَهُنَّ عَلَيْكُمْ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوف»		«وَاتَّقُوا اللهَ فِي النِّسَاءِ، فَإِنَّهُنَّ عِنْدَكُمْ عَوَانٍ، وَلَكُمْ عَلَيْهِنَّ أَنْ لَا يُوطِئْنَ فُرُشَكُمْ أَحَدًا تَكْرَهُونَهُ،فَإِنْ فَعَلْنَ ذَلِكَ فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِحٍ، وَلَهُنَّ عَلَيْكُمْ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوف»
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	====Al-Jalalayn (the two Jalals) (1389–1460 & 1445–1505)====		====Al-Jalalayn (the two Jalals) (1389–1460 & 1445–1505)====

	{{Quote\|Tafsir of Al-Jalalayn (the two Jalals, 1389–1460 and 1445–1505) on Qur'an 4:34\| Men are in charge of, they have authority over, women, disciplining 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, reason, authority and otherwise, and because of what they expend, on them [the women], of their property. Therefore righteous women, among them, are obedient, to their husbands, guarding in the unseen, that is, [guarding] their private parts and otherwise during their spouses’ absence, because of what God has guarded, for them, when He enjoined their male spouses to look after them well. And those you fear may be rebellious, disobedient to you, when such signs appear, admonish them, make them fear God, and share not beds with them, retire to other beds if they manifest such disobedience, and strike them, but not violently, if they refuse to desist [from their rebellion] after leaving them [in separate beds]. If they then obey you, in what is desired from them, do not seek a way against them, a reason to strike them unjustly. God is ever High, Great, so beware of Him, lest He punish you for treating them unjustly.}}		{{Quote\|[https://quranx.com/Tafsir/Jalal/4.34 Tafsir of Al-Jalalayn (the two Jalals, 1389–1460 and 1445–1505) on Qur'an 4:34]\| Men are in charge of, they have authority over, women, disciplining 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, reason, authority and otherwise, and because of what they expend, on them [the women], of their property. Therefore righteous women, among them, are obedient, to their husbands, guarding in the unseen, that is, [guarding] their private parts and otherwise during their spouses’ absence, because of what God has guarded, for them, when He enjoined their male spouses to look after them well. And those you fear may be rebellious, disobedient to you, when such signs appear, admonish them, make them fear God, and share not beds with them, retire to other beds if they manifest such disobedience, and strike them, but not violently, if they refuse to desist [from their rebellion] after leaving them [in separate beds]. If they then obey you, in what is desired from them, do not seek a way against them, a reason to strike them unjustly. God is ever High, Great, so beware of Him, lest He punish you for treating them unjustly.}}

	====Al-Qurtubi (1214-1272)====		====Al-Qurtubi (1214-1272)====

Asmith: /* Introduction */

2023-04-02T20:56:43Z

Introduction

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	'''Sahih International translation:'''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.}}		'''Sahih International translation:'''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.}}

	All of the agreed upon, relied upon Muslim translations of this verse into English agree that this verse instructs men on when and under what circumstances they are commanded to beat their wives. The verses sets out a three-part program for men dealing with "nushuuz" or disloyalty/disobediance. The three steps outlined are to first to ~~admonist~~ or sternly advise them to stop, then to seperate in the bedroom from them (somehow, commentators take up the question of what this means) and then, finally, to beat them. Yusuf Ali adds the word "lightly" to his translation, a word which is not found in the text of the verse. Rather, this word is found in the Farewell Sermon of the Prophet and a number of [[Hadith]] relating to the issue of wife beating. The particular turn of phrase here is "ghayr mubarrih" غير مبرح, a phrase meaning something like "not violently" or "not intensely." The scholarly consensus around this verse and the related traditions is that it is allowed and even instructed from Allah to strike a disobedient wife, however this strike must not cause grievous damage. The definitions of "grevious" or "serious" damage is subject to discussion by the commentators. The cause of the revelation, as will be seen below, leaves no doubt however that despite Muhammad's own wish on the matter it is the will of Allah that men strike their disobedient lives.		All of the agreed upon, relied upon Muslim translations of this verse into English agree that this verse instructs men on when and under what circumstances they are commanded to beat their wives. The verses sets out a three-part program for men dealing with "nushuuz" or disloyalty/disobediance. The three steps outlined are to first to admonish or sternly advise them to stop, then to seperate in the bedroom from them (somehow, commentators take up the question of what this means) and then, finally, to beat them. Yusuf Ali adds the word "lightly" to his translation, a word which is not found in the text of the verse. Rather, this word is found in the Farewell Sermon of the Prophet and a number of [[Hadith]] relating to the issue of wife beating. The particular turn of phrase here is "ghayr mubarrih" غير مبرح, a phrase meaning something like "not violently" or "not intensely." The scholarly consensus around this verse and the related traditions is that it is allowed and even instructed from Allah to strike a disobedient wife, however this strike must not cause grievous damage. The definitions of "grevious" or "serious" damage is subject to discussion by the commentators. The cause of the revelation, as will be seen below, leaves no doubt however that despite Muhammad's own wish on the matter it is the will of Allah that men strike their disobedient lives.

	A second verse deals with the issue but much more obliquely. {{Quote\|{{Quran-range\|38\|41\|44}}\| They will say, "Exalted are You! You, [O Allah], are our benefactor not them. Rather, they used to worship the jinn; most of them were believers in them." But today you do not hold for one another [the power of] benefit or harm, and We will say to those who wronged, "Taste the punishment of the Fire, which you used to deny." And when our verses are recited to them as clear evidences, they say, "This is not but a man who wishes to avert you from that which your fathers were worshipping." And they say, "This is not except a lie invented." And those who disbelieve say of the truth when it has come to them, "This is not but obvious magic." And We had not given them any scriptures which they could study, and We had not sent to them before you, [O Muhammad], any warner. }}ibn Kathir notes on this verse that Allah gave Ayub (Job) the option to hit his wife with a bundle of twigs without having to carry out his promise to beat her 100 blows:{{Quote\|Tafsir of ibn Kathir on Qur'an 38:41-44\|(And take in your hand a bundle of thin grass and strike therewith (your wife), and break not your oath.) Ayyub, peace be upon him, got angry with his wife and was upset about something she had done, so he swore an oath that if Allah healed him, he would strike her with one hundred blows. When Allah healed him, how could her service, mercy, compassion and kindness be repaid with a beating So Allah showed him a way out, which was to take a bundle of thin grass, with one hundred stems, and hit her with it once.}}This verse was later used in hadith and [[Fiqh (Islamic Jurisprudence)]] to discuss alternatives to several hadd punishments in the case of frail, vulnerable people. These discussions, however, did not very often touch on the propriety of rightness of wife beating; discussions on this topic tended to proceed from the discussions around 4:34.		A second verse deals with the issue but much more obliquely. {{Quote\|{{Quran-range\|38\|41\|44}}\| They will say, "Exalted are You! You, [O Allah], are our benefactor not them. Rather, they used to worship the jinn; most of them were believers in them." But today you do not hold for one another [the power of] benefit or harm, and We will say to those who wronged, "Taste the punishment of the Fire, which you used to deny." And when our verses are recited to them as clear evidences, they say, "This is not but a man who wishes to avert you from that which your fathers were worshipping." And they say, "This is not except a lie invented." And those who disbelieve say of the truth when it has come to them, "This is not but obvious magic." And We had not given them any scriptures which they could study, and We had not sent to them before you, [O Muhammad], any warner. }}ibn Kathir notes on this verse that Allah gave Ayub (Job) the option to hit his wife with a bundle of twigs without having to carry out his promise to beat her 100 blows:{{Quote\|Tafsir of ibn Kathir on Qur'an 38:41-44\|(And take in your hand a bundle of thin grass and strike therewith (your wife), and break not your oath.) Ayyub, peace be upon him, got angry with his wife and was upset about something she had done, so he swore an oath that if Allah healed him, he would strike her with one hundred blows. When Allah healed him, how could her service, mercy, compassion and kindness be repaid with a beating So Allah showed him a way out, which was to take a bundle of thin grass, with one hundred stems, and hit her with it once.}}This verse was later used in hadith and [[Fiqh (Islamic Jurisprudence)]] to discuss alternatives to several hadd (corporal) punishments in the case of frail, vulnerable people. These discussions, however, did not very often touch on the propriety of rightness of wife beating; discussions on this topic tended to proceed from the discussions around 4:34.

	==Linguistic Analysis of Verse in Arabic==		==Linguistic Analysis of Verse in Arabic==

Asmith at 19:07, 20 March 2023

2023-03-20T19:07:37Z

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	The Qur'an's fourth chapter, An-Nisaa' النساء, deals with a number of issues relating to men and women, and the relationship between husband and wife. Amongst these issues is the issue of when it is permissible for a husband to physically strike or beat his wife. One verse in particular, 4:34, lays out a three-scheme for how husbands are to deal with their wives if they fear nushūz نشوز, commonly understood to mean their disobedience, their rebellion, or disloyalty, though the exact meaning of the word is unclear (see {{Quran\|4\|128}}, which gives instructions to women who fear nushūzan from their husbands). In summary the steps are to first admonish her, then banish her to a different bed, and finally to beat her. The admonition is layed out in a matter-of-fact, very practical way, and it can thus be assumed that the Qur'an's audience was not highly disturbed nor surpised by this holy injunction for domestic violence. Over the centuries the [[tafsir\|mufassirun]] have taken up this verse and different scholars from different schools have come to different conclusions on the meaning of the verse vis-a-vis the three-step formula and what the meaning is exactly of nushuuz. All of the traditional scholars agree, however, that one way or another beating is an option that is available to the man. Modern progressive Muslims, under the influence of modern secular liberalism and its firm conviction that wife beating is never acceptable, have however rejected this tradition. Rather, they have sought a number of strategies to come to the conclusion that the Qur'an, and Islam as a whole, does not allow wife beating. These strategies include appeals to the hadith, appeals to perculiar juristic decisions, and linguistic reinterpretation, going so far as to [[The Meaning of Daraba\|make demonstrably false claims about the meaning of the word "daraba" in this verse]].		The Qur'an's fourth chapter, An-Nisaa' النساء, deals with a number of issues relating to men and women, and the relationship between husband and wife. Amongst these issues is the issue of when it is permissible for a husband to physically strike or beat his wife. One verse in particular, 4:34, lays out a three-step scheme for how husbands are to deal with their wives if they fear nushūz نشوز, commonly understood to mean their disobedience, their rebellion, or disloyalty, though the exact meaning of the word is unclear (see {{Quran\|4\|128}}, which gives instructions to women who fear nushūzan from their husbands). In summary the steps are to first admonish her, then banish her to a different bed, and finally to beat her. The admonition is layed out in a matter-of-fact, very practical way, and it can thus be assumed that the Qur'an's audience was not highly disturbed nor surpised by this holy injunction for domestic violence. Over the centuries the [[tafsir\|mufassirun]] have taken up this verse and different scholars from different schools have come to different conclusions on the meaning of the verse vis-a-vis the three-step formula and what the meaning is exactly of nushuuz. All of the traditional scholars agree, however, that one way or another beating is an option that is available to the man. Modern progressive Muslims, under the influence of modern secular liberalism and its firm conviction that wife beating is never acceptable, have however rejected this tradition. Rather, they have sought a number of strategies to come to the conclusion that the Qur'an, and Islam as a whole, does not allow wife beating. These strategies include appeals to the hadith, appeals to perculiar juristic decisions, and linguistic reinterpretation, going so far as to [[The Meaning of Daraba\|make demonstrably false claims about the meaning of the word "daraba" in this verse]].

	[[File:Surah 434.gif\|right\|thumb\|550px\|]]		[[File:Surah 434.gif\|right\|thumb\|550px\|]]

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	{{QualityScore\|Lead=2\|Structure=3\|Content=3\|Language=4\|References=2}}		{{QualityScore\|Lead=2\|Structure=3\|Content=3\|Language=4\|References=2}}

	The Qur'an's fourth chapter, An-Nisaa' النساء, deals with a number of issues relating to men and women, and the relationship between husband and wife. Amongst these issues is the issue of when it is permissible for a husband to physically strike or beat his wife. One verse in particular, 4:34, lays out a three-scheme for how husbands are to deal with their wives if they fear nushūz نشوز, commonly understood to mean their disobedience, their rebellion, or disloyalty, though the exact meaning of the word is unclear (see {{Quran\|4\|128}}, which gives instructions to women who fear nushūzan from their husbands). In summary the steps are to first admonish her, then banish her to a different bed, and finally to beat her. The admonition is layed out in a matter-of-fact, very practical way, and it can thus be assumed that the Qur'an's audience was not highly disturbed nor surpised by this holy injunction for domestic violence. Over the centuries the [[tafsir\|mufassirun]] have taken up this verse and different scholars from different schools have come to different conclusions on the meaning of the verse vis-a-vis the three-step formula and what the meaning is exactly of nushuuz. All of the traditional scholars agree, however, that one way or another beating is an option that is available to the man. Modern progressive Muslims, under the influence of modern secular liberalism and its firm conviction that wife beating is never acceptable, have however rejected this tradition. Rather, they have sought a number of strategies to come to the conclusion that the Qur'an, and Islam as a whole, does not allow wife beating. These strategies include appeals to the hadith, appeals to perculiar juristic decisions, and linguistic reinterpretation, going so far as to [[The Meaning of Daraba\|make demonstrably false claims about the meaning of the word "daraba" in this verse]].		The Qur'an's fourth chapter, An-Nisaa' النساء, deals with a number of issues relating to men and women, and the relationship between husband and wife. Amongst these issues is the issue of when it is permissible for a husband to physically strike or beat his wife. One verse in particular, 4:34, lays out a three-step scheme for how husbands are to deal with their wives if they fear nushūz نشوز, commonly understood to mean their disobedience, their rebellion, or disloyalty, though the exact meaning of the word is unclear (see {{Quran\|4\|128}}, which gives instructions to women who fear nushūzan from their husbands). In summary the steps are to first admonish her, then banish her to a different bed, and finally to beat her. The admonition is layed out in a matter-of-fact, very practical way, and it can thus be assumed that the Qur'an's audience was not highly disturbed nor surpised by this holy injunction for domestic violence. Over the centuries the [[tafsir\|mufassirun]] have taken up this verse and different scholars from different schools have come to different conclusions on the meaning of the verse vis-a-vis the three-step formula and what the meaning is exactly of nushuuz. All of the traditional scholars agree, however, that one way or another beating is an option that is available to the man. Modern progressive Muslims, under the influence of modern secular liberalism and its firm conviction that wife beating is never acceptable, have however rejected this tradition. Rather, they have sought a number of strategies to come to the conclusion that the Qur'an, and Islam as a whole, does not allow wife beating. These strategies include appeals to the hadith, appeals to perculiar juristic decisions, and linguistic reinterpretation, going so far as to [[The Meaning of Daraba\|make demonstrably false claims about the meaning of the word "daraba" in this verse]].

	[[File:Surah 434.gif\|right\|thumb\|550px\|]]		[[File:Surah 434.gif\|right\|thumb\|550px\|]]