Disclaimer: This article is by no means a defence of domestic violence, but a comprehensive elucidation on the Quranic passage 4:34, explaining

the verse in question, in great detail, using Muslim and non Muslim !cholarly evidences, so that readers understand the verse and its implications more thoroughly"

Quran 4:34 #Men are the protectors and maintainers of $omen, because %llah has made one of them to excel &strength' the other, and because they spend &to support them' from their means" Therefore the righteous $omen are devoutly obedient &to %llah and to their husbands', and guard in the husband(s absence $hat %llah orders them to guard &e"g" their chastity, their husband(s property, etc"'" %s to those $omen on $hose part you see ill conduct, admonish them &first', &next', refuse to share their beds, &and last' beat them &lightly', but if they return to obedience, see) not against them means &of annoyance'" !urely, %llah is *ver Most +igh, Most ,reat"-

The claim by critics that .the Quran sanctions $ife abuse(, that a man can beat her $ife blac) and blue for disobedience any time he $ants, is a complete lie"

/irstly, there is a serious sequence of events that has to ta)e place before a husband can lightly beat his $ife" 0hen the $ord .beat( is mentioned in the passage, it is meant in a symbolic $ay, it is meant to emotionally ma)e the $ife thin), $hat she is doing is $rong" 1t is important to point out that the verse starts off $ith that men are protectors of $omen, it says: #Men are the protectors and maintainers of $omen, because %llah has made one of them to excel the other &strength'"- 1t is also crucial to sho$ the fact that the Quran describes three steps to be ta)en, before a husband can symbolically, .lightly beat( her" The verse does not start off $ith .beat her $henever she disobeys(" The main aim of the passage is to prevent &restrain' a husband from using violence against his $ife"

2"Qa$$amuna 3 .4rotectors and maintainers(

The passage begins by stating that men are .protectors and maintainers( of $omen, this straight a$ay thro$s the false argument held by critics that men in 1slam are allo$ed to abuse their $ives" %lso 1 $ould li)e to highlight that

the verse does not denote that men are superior to their $ives" The %rabic $ord .qa$$amuna( used in the start of the verse literally means that men are #protectors and maintainers("

Dr" %hmed 5" 6a7ir comments on the $ord .Qa$$am( &.qa$$amuna(' in his boo), he says:

#!ome quote the verse 4:34 &Men are the protectors and maintainers of $omen8' to say that, in 1slam, men are the bosses of $omen" This phrase does not mean that men are the rulers or commanders of $omen" %s human beings, 1slam gives equal status to both men and $omen" This phrase means that men are protectors of $omen and they are responsible to spend of their property for the support of $omen" The %rabic $ord .Qa$$am( &protectors' means .9ne $ho stands firm in another(s business, protects his interests, and loo)s after his affairs: or it may be, standing form in his o$n business, managing affairs, $ith a steady purpose"(-:2;

Those critics $ho love to quote the verse &4:34' and assume that men are masters and $omen are servants, should get familiar $ith chapter < verse =2 of the Quran, as the same $ords &Qa$$amanu' are used for both passages"

Quran <:=2 The >elievers, men and $omen, are protectors &Qa$$amanu' of one of another: they en?oin $hat is ?ust, and forbid $hat is evil: they observe regular prayers, practise regular charity, and obey %llah and +is Messenger" 9n them $ill %llah pour +is mercy: for %llah is *xalted in po$er, 0ise"

Thus, the %rabic $ord .Qa$$amanu( only means, to guard, protect, maintain, ta)e care of, not $hat uneducated missionaries have assumed that .men are masters over their $ives"( 0e shall no$ bring forth further evidence for the %rabic $ord .Qa$$amanu("

*ncyclopaedic Dictionary of @eligion: Q A gives the meaning for the %rabic $ord Qa$$am, it says:

#Qa$$am: Qa$$am or qayyim is a person responsible for administering or supervising the affairs of either an individual or an organi7ation, for protecting and safeguarding them and ta)ing care of their needs"-:B;

0e can see that the $ord .Qa$$amuna( is someone $ho is a .protector and maintainer( for the $ife, a man $ho is financially responsible for the family" ,od %lmighty has assigned men the role, to be a maintainer and guardian of the household, ta)ing care of the $ife(s needs i"e, food on the plate, clothing, shelter and protecting her physically and emotionally $hen she is do$n" This ?ust goes to sho$ that $omen in the Quran are treated $ith dignity, and commanded by ,od that they be protected"

B" %rabic $ord .6ushu7(

6ext, the $ord .nushu7(" Dr" %hmed !hafaat, $ho is a commentator of the Quran gives a thorough, detailed explanation on the $ord" +e $rites:

#%s for those $omen on $hose part you fear nushu78- >efore $e go any further $ith the translation, it is important to explain the meaning of the )ey $ord nushu7" The literal meaning of the $ord is #rebellion-" >ut rebellion against $hom and in $hat senseC 0e should certainly not thin) of this in terms the rebellion of the ruled against a ruler in a sultanate or dictatorship and conclude that it consists of the $ife disobeying some of the husband(s commands" This is because the same $ord nushu7 is used in case of a husband in verse 2BD of the same surah 4, $here it is said: #1f a $oman fears nushu7 on her husband(s part8- !o nushu7 is something that can be feared by the husband on the $ife(s part or by the $ife on her husband(s part" 1t cannot therefore be understood in terms of the ruler ruled relationship" To correctly understand the meaning of the $ord, it must be noted that both in the verse under consideration and in verse 2BD the reference to nushu7 is follo$ed by a reference to the brea) up of the marriage &see vv" 3E, 23F'" 1f this context is )ept in mind, then it becomes evident that nushu7 means the type of behaviour on the part of the husband or the $ife $hich is so disturbing for the other that their living together becomes difficult"

6o$ the behaviour of a marriage partner can become disturbing for the other in one of the follo$ing t$o $ays:

2' There is no ill $ill on the part of the offending party" 1t is simply because of some incompatibility bet$een the t$o or the failure on the part of one to understand the other that one of them finds some aspect of the other(s behaviour disturbing"

B' 9ne partner )no$ingly behaves or continues to behave in a $ay $hich seriously disturbs the other partner" 1n this case there is obviously an ill $ill on the part of the first partner to$ards the second" 6ushu7 is only this second type of behaviour, for only a deliberate ill conduct based on ill $ill can be described as #rebellion-"

There is also a measure of relativeness about nushu7 in the sense that $hat constitutes nushu7 in the eyes of one person may not be so vie$ed by another" /or this reason, the ?udgment that one(s spouse has been guilty of nushu7 is partly a sub?ective and personal one" That is $hy the verse says: #1f you fear nushu78- instead of for example, #if you find nushu78"- 1n the +oly Qur(an #fearing- signifies sub?ective but certain, )no$ledge or ?udgment about something"

1n short, nushu7 is a behaviour on the part of one marriage partner $hich comes out of ill $ill and seriously disturbs the other partner" &!ource'

3" !pea)ing to your $ife &2' and then separating beds &B'

1t is also important to highlight to everyone that, $hen a $ife is disobedient, $ho is seriously disturbing the peace in marriage" The husband has to first spea) to her $ith gentle $ords, to bring her to her senses that, $hat she is doing is $rong" 0hen the verbal complaint to the $ife is exhausted and she continuous" Then the Quran commands the husband to separate beds $ith her, depriving her of her sexual needs"

4" %rabic $ord .1ddribunnah(

The %rabic $ord .1ddribunnah( for chapter 4 verse 34, has been by many critics, especially %nti 1slam propagandists $ebsites t$isted, distorted" They assume that this $ord sanctions &approves' of $ife abuse" 0hen the $ord .iddribunnah( is used for the passage &Q 4:34', $hich means .beat( &lightly', this final step the husband ta)es, that he beats &lightly' her" 0hen one loo)s at the verse, in a historical perspective, it has al$ays meant in a symbolic $ay" The husband is not allo$ed to hurt, bruise, brea) any part of her body, must also avoid the face" 4rophet Muhammad &p' stated in his fare$ell pilgrimage:

#Treat $omen )indly, they are li)e captives in your handsG you do not o$e anything else from them" 1n case they are guilty of open indecency, then do not share their beds and beat them lightly but if they return to obedience, do not have recourse to anything else against them" Hou have rights over your $ives and they have their rights over you" Hour right is that they shall not permit anyone you disli)e to enter your home, and their right is that you should treat them $ell in the matter of food and clothing-" :%t Tirmidhi %rabicI*nglish boo) reference: >oo) 2, +adith B=J;

0e see from the above narration the 4rophet&p', commanding Muslims that they treat they $ives $ith )indness" %lso, the prophet &p' mentioned that, if a $oman is found to be .guilty of indecency( that the husband should separate his bed from his $ife, depriving her of her sexual needs" Then, if the $ife continuous $ith the same old behaviour, not changed, last resort .beat lightly(, touching her in such a $ay as to not leave a mar), not to hurt her"

%bu Ka(far Muhammad ibn Karir al Tabari $ho is one of the earliest commentators of the Quran $rites on !urah 4:34" Tabari $ho has a tradition going bac) to one of the Lompanions of the 4rophet &p', and explains the $ord .beat(, he says: #1 as)ed 1bn %bbas: .0hat is the hitting that is ghayr al mubarrihC( +e replied :$ith; the si$a) &toothbrush li)e a t$ig' and the li)e(" 6arrated by al Tabari in his tafsir &Dar al fi)r reprint E:JD'

/urthermore %l @a7i &DJE 3 <BE %"D"' $ho is a scholar also comments on the verse:

#%l @a7i &3:BBB' mentions that as a rule &a' it must be a light beating and &b' the face must be avoided" +e added that certain !hafi(1 ?urists said #coiled scarf &mindil malfuf' or his hand may be used but not a $hip nor a stic)"-

+ere is a picture of, $hat a .Mis$a)( &or !i$a)' loo)s li)e: Mis$a)" !i$a), brush teeth, Mas$a)

/rom the evidences presented, it is abundantly clear that the beat must be very light, that one has to use a Mis$a) &toothbrush' or #coiled scarf-, as scholars mentioned it" 1t is evident that the force utilised by a .folded scarf( or a .mis$a)( is, therefore, purely symbolic, it is in no $ay meant to hurt her, it is more li)e a shoc) to $a)e her up" 1 mentioned at the start of the article that, 1 $ill present non Muslim !cholarly evidences, $ho )no$ about 1slamic la$ and the rights of $omen" 4ay close attention to $hat they have to say, regarding Quran 4:34"

Kohn Mouis *sposito &born May 2<, 2<4F' is a professor of 1nternational %ffairs and 1slamic !tudies at ,eorgeto$n Nniversity" 4rofessor Kohn M" *sposito is a Latholic Lhristian he says in his boo) #0hat does 1slam have to say about domestic violenceC- +e $rites:

#Domestic violence is a serious social problem in the 0est and globally, and the Muslim $orld is no exception" Many grass roots movements and $omen(s organi7ations $ho $or) to eradicate it through education for both men and $omen emphasi7e Quranic teachings about the rights and responsibilities of men and $omen and about marital relations" 1n some Muslim societies, men use the Quran to ?ustify domestic violence" +o$ever, many verses in the Quran teach that men and $omen are to be )ind to and supportive of each other" Move and ?ustice in family relationships are emphasi7ed, and cruelty is forbidden" Quran 3F:B2 states, .%nd among his signs is this, that +e created for you mates from among yourselves, that you may d$ell in tranquillity $ith them, and +e has put love and mercy bet$een your :hearts;: behold, verily in that are signs for those $ho reflect"( Quran 4:2< further commands, .9 you $ho believeO Hou are forbidden to inherit $omen against their $ill" 6or should you treat them $ith harshness" 9n the contrary live $ith them on a footing of )indness and equity" 1f you ta)e disli)e to them it may be that you disli)e a thing through $hich ,od brings about a great deal of good" (Lhronologically,

the last Quranic verse to be revealed that addressed relations bet$een husband and $ife $as <:=2, in $hich $omen and men are described as being each other(s protecting friends and guardians, emphasi7ing their cooperation in living together as partners, rather than adversaries or superiors and subordinates" Mi)e$ise, the hadith &4rophetic traditions' note Muhammad(s respect for and protection of $omen" Muhammad said, .The best of you is he $ho is best to his $ife"( Muhammad(s $ife %isha narrated that Muhammad never hit any servant or $oman and never physically struc) anyone $ith his o$n hand" 6either the Quran nor the hadith record Muhammad as ever mistreating or losing temper $ith any of his $ives, even $hen he $as unhappy or dissatisfied" Those $ho use the Quran to ?ustify $ife beating point to 4:34, $hich says, .,ood $omen are obedient, guarding in secret that $hich ,od has guarded" %s for those from $hom you fear disobedience, admonish them, then banish them to beds apart and stri)e them" >ut if they obey you, do not see) a $ay against them"( 1n recent years scholars have argued that .obedience( refers to $omen(s attitude to$ard ,od, not to$ard her husband" /urthermore, obedience in this verse is tied to the $omen(s guarding of her chastity, so that an obedient $omen is one $ho does not commit sexual immorality" The $ord typically translated as .disobedience( &6ushu7' refers to disruption of marital harmony in $hich one spouse fails to fulfil the required duties of marriage" 1t is applied else$here in the Quran to bother men and $omen" The end of the verse admonishes men not to mistreat $omen $ho obey them" @ather than granting men the right to stri)e their $ives, reformers argue, this verse reminds men of their responsibility to treat $omen fairly" Quran 4:34 lists three methods to be used in resolving marital disputes" /irst comes admonition or discussion bet$een the husband and $ife alone or $ith the assistance of arbiters" This practice, also recommended by 4:3E and 4:2BD, is also to be used for couples considering divorce" 1f this fails, the second option is physical separation, sleeping in separate beds, $hich gives the couple space for cooling off and thin)ing about the future of their marital relationship" The third and final method is to stri)e or hit" The stri)ing ta)es the singular form grammatically, so that only a single stri)e 1s permissible" Quran 4:34 $as revealed early 1n the Medinan period of Muhammad(s ministry, a time and place in $hich cruelty and violence against $omen remained rampant" Thus some Muslim scholars today argue that the single stri)e permitted in this verse $as intended as a restriction on an existing practice, not as a recommended method for dealing $ith one(s $ife" 1n the ma?or hadith collections Muslim, >u)hari, Tirmidhi, %bu Daud, 6asai, and 1bn Ma?ah hadith about stri)ing all emphasi7e that stri)ing should be done in such a $ay %! 69T T9 L%N!* 4%16 9@ +%@M" T+*!* !9N@L*! T@*!! !T@*!! T+%T 16 L%!*! 0+*@* % !16,M* !T@15* 1! N!*D, 1T !+9NMD >* M*@*MH !HM>9M1L" The founder of the !hafii la$ of school maintained that it is preferable to avoid stri)ing altogether" Despite the fact that domestic

violence continued to exist in male dominated cultures and to be legitimated in the name of religion, neither the ma?ority of Quranic verses nor the hadith support or permit it"-:3;

@ev" Dr" 1ra ,ilbert Aepp, Kr", professor emeritus of the @eligious !tudies department at McDaniel Lollege, also comments on the Quranic passage 4:34, he says the follo$ing:

#The husband is the head of the household, is the final authority, and has due obedience and cooperation from his $ife" 1f the $ife is rebellious or disobedient, there are several options open to the husband" +e may first try dissuade her $ith )ind and gentle reasoning" 1f this fails, he may then refrain from sleeping $ith her" %nd if the above are not effective, he has Quranic permission to .beat her lightly( &4:34'" !uch .slight physical correction( &as Husuf %li says' avoids her face and other sensitive areas" !tri)ing your $ife in the face &as $as pictured in the film 6ot $ithout my Daughter' and other forms of verbal and physical cruelty have no sanction in the Quran" Many Muslims feel that although permitted, such activity is not advisable and is the exception much more than the rule" 1f all else fails, the next verse &4:3E' suggests the couple see) help and counsel from a mediator" 4erhaps the disagreement bet$een husband and $ife can be resolved in this open, balanced and neutral $ay"-:4;

Dr" Lhris T" @" +e$er .comes from a bac)ground in Lhristian theology, education, 1slamic studies and inter faith studies and has $or)ed in the field of Muslims in >ritain and Lhristian Muslim relations since 2<DJ"( Dr" Lhris T"@ +e$er $ho is of Lhristian faith, is another in line of respected experts commenting on the Quranic passage 4:34, he says:

#%n adult $oman has many rights $ithin 1slam that $ere granted by the Qur(an and +adith of Muhammad but for $hich 0estern $omen have had to fight in the t$entieth century" >oth men and $omen have an equal responsibility to follo$ the 1slamic $ay of life &Q" 33"3E'" % Muslim $oman is allo$ed to o$n property in her o$n right and dispose of it $ithout reference to her husband" !he normally )eeps her o$n name after marriage" !he is permitted to ma)e her o$n $ill to dispose of her goods after death" !he has

an entitlement to education at all levels equal to that of a man" !he is entitled to sexual fulfilment" !he has a right to engage in any profession or business" !he should be consulted in public affairs, follo$ing the example of Muhammad $ho habitually sought the opinion of some of the Muslim $omen before ma)ing a decision" !he has the right to )eep and control her earnings, it being the duty of the husband to meet all domestic expenditure, house his family and educate his children &Q" 4"34'" There are no grounds for her to be a domestic drudge, it technically being the husband(s duty to see that hot food is laid before his $ife" The only duty laid upon a $ife is to be open to bear children, should ,od bless them, and to nurse them $hen they are young, although even here a $et nurse can be retained" These are of course the ideals as provided by 1slamic la$ but the realities in Muslim families around the $orld do not al$ays follo$ these prescriptions" @eference is often made to the verse of the Qur(an that appears to allo$ a husband to beat his $ife &Q" 4"34'" The context here is one of nushu7, a violation of duties on the part of the religious $ife" This verse of the Quran lays do$n four steps to be ta)en, $hich may be seen as a correction and limitation of pre 1slamic practices" /irst the man should spea) to his $ife" 1f this fails, he should then refuse sleep $ith her" 9nly if this fails to change her $ays, is he allo$ed a )ind of symbolic humiliation by stri)ing her $ith his mis$a), a piece of $ood smaller than a pencil, the tip of $hich is used for brushing the teeth" *ven this is considered inadvisable in some schools of 1slam, and any form of cruelty, including verbal abuse, is unanimously forbidden" !hould all this fail, then the couple should see) arbitration $ithin the family"-:E;

Lonclusion: 0e can see P understand that ,od has commanded men to protect their $ives financially, physically and emotionally" 1f the $ife should be guilty of le$d or indecent conduct, the husband is told to first, admonish her and then if she $ould cease this le$dness" 1f she still continues in this indecency &rebellion', then he should no longer share the bed $ith her" %lso, if she still, deliberately continuous $ith the same old behaviour, then the husband has the command from the Quran to beat her lightly $ith a Mis$a) &a small toothbrush'" /inally, the critics false arguments, trying to criticise the Quran, assuming that .1slam allo$s $ife abuse( has thoroughly been refuted, using Muslim and non Muslim scholarly evidences against their fictitious arguments" 0e get a clear picture that 1slam in no $ay advocates( $ife abuse" 1slam has al$ays taught #to love your $ife,- to feed them, to treat your $ife $ith )indness, as it $ill be sho$n in the follo$ing statements from 4rophet Muhammad &p':

6arrated Mu(a$iyah al Qushayri: #1 $ent to the %postle of %llah &peaceQbeQuponQhim' and as)ed him: 0hat do you say &command' about our $ivesC +e replied: ,ive them food $hat you have for yourself, and clothe them by $hich you clothe yourself, and do not beat them, and do not revile them" &%bu Da$ud, >oo) 22, Marriage &5itab %l 6i)ah', 6umber B23< recorded in 1bn Ma?ah as $ell, and others" Rerified to be %uthentic by %l %lbani, %s sahihah 6umber" JD='"

%bu +uraira &%llah be pleased $ith him' reported %llah(s %postle &may peace be upon him' as saying: #+e $ho believes in %llah and the +ereafter, if he $itnesses any matter he should tal) in good terms about it or )eep quiet" %ct )indly to$ards $oman, for $oman is created from a rib, and the most croo)ed part of the rib is its top" 1f you attempt to straighten it, you $ill brea) it, and if you leave it, its croo)edness $ill remain there" !o act )indly to$ards $omen"- &Muslim, The >oo) of Marriage &5itab %l 6i)ah', >oo) D, 6umber 34JD'

,ha77ali(s 1hya Nlum 1d Din, Marriage: #The most perfect of believers in faith are those $ho are the finest in manners and most gentle to$ard their $ives"-:J;

@eferences:

:2; Dispositions: ,a7ing 1nto the %ma7ing, Lolorful, ,lobal Lrystal of +uman Mife :BFF<; >y %hmed 5" 6a7ir M"D" page 2FD :B; *ncyclopaedic Dictionary of @eligion: Q A :Lopyright BFFE; Dr" @amesh Lhopra page JB3 :3; 0hat *veryone 6eeds to 5no$ about 1slam: !econd *dition :Lopyright BF22; >y Kohn M" *sposito page 224 3 22J :4; % Muslim 4rimer: >eginner(s ,uide to 1slam, Rolume 2 >y 1ra ," Aepp Kr page 2B= 3 2BD :Lopyright 2<<B; :E; Nnderstanding 1slam: The /irst Ten !teps :Lopyright BFFJ; >y Dr" Lhris T" @" +e$er, %llan %nderson page 2B< 3 23F

:J; ,ha77ali(s 1hya Nlum 1d Din, Marriage section http:II$$$"gha7ali"orgI$or)sImarriage"htm