Great article on 4:34
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Does The Quran Sanction The Beating of Women?
Mohammed Abdul Malek
Even in the best of marriages there are bound to be occasional discord or ill-will between the married couples. This can sometimes result in the wife being beaten up by the husband, but the justification for this is due to the misinterpretation of verse (434), which apparently seems to allow this. Let me quote the verse and then explain why this traditional translation is wrong.
S?rah al Nisa 434
As for those women on whose part ye fear rebellion (nushuz), admonish them and banish them to beds apart, (and last) beat (adriboo) them. Then, if they obey you, seek not a way against them.The key to the problem is the mistranslation of the two key words 'nushuz' and 'adriboo'. Some of the possible meanings for both the words, according to the lexicon are given below. Again, the appropriate meaning will depend on the context of the verse.
Nushuz Animosity, hostility, rebellion, ill-treatment, discord, violation of marital duties on the part of either husband or wife.
Adriboo (root Daraba) to beat, to strike, to hit, to separate, to part etc.
In the context of the above verse the most appropriate meaning for nushuz is 'marital discord' (ill-will, animosity etc), and that for 'adriboo' is 'to separate' or 'to part'. Otherwise it is inviting the likelihood of a divorce without any reconciliation procedure and this will contravene the Qur'anic guidance as shown in verse 435 below. The separation could be temporary or permanent depending on the reconciliation procedure, and this fits in very well with the divorce procedure outlined in the Qur'an (see 8.5). Therefore the more accurate translation of the above verse would be
S?rah al Nisa 434
As for those women whose animosity or ill-will you have reason to fear, then leave them alone in bed, and then separate; and if thereupon they pay you heed, do not seek a way against them.The verse following the above verse gives further weight to the above translation.
S?rah al Nisa 435
And if ye fear a breach between them twain (the man and the wife), appoint an arbiter from his folk and an arbiter from her folk. If they desire amendment Allah will make them of one mind. Lo! Allah is ever knower, Aware.An added weight to the meanings outlined above is given by verse (412 quoted below, where in the case of a man the same word nushuz is used, but it is translated as 'ill-treatment' as against 'rebellion' in the case of a woman in verse 434. Also as the ill-treatment is from the husband, a process of reconciliation is encouraged!
S?rah al Nisa 4128
If a wife fears ill-treatment (nushuz) or desertion on her husband's part, there is no blame on them if they arrange an amicable settlement between themselves; and such settlement is best.....This obviously is a double standard and the only way to reconcile the meanings of the two verses, in the contexts they are being used, is to accept the meaning of adriboo as 'to separate' or to 'part'. In this connection I would like to refer the reader to an excellent article from which I quote
"(a) Qur'anic commentators and translators experience problems with the term Adribu in the Qur'an not just in this verse but in others, as it is used in different contexts in ways which appear ambiguous and open to widely different translations into English. 'Daraba' can be translated in more than a hundred different ways.
(b) The translation of Adribu as 'to strike' in this particular verse (434) is founded upon nothing more than
(i) The authority of hadiths (Abu Daud 2141 and Mishkat Al-Masabih 0276) that this is what Adribu means in this context.
(ii) The prejudices and environment of the early commentators of the Qur'an which led them to assume that 'to strike', given the overall context of the verse, is the most likely interpretation of the many possible interpretations of Adribu".http//www.crescentlife.com/thisthat/feminist%20muslims/does_the_quran_sanction_the_beating_of_women.htm
I also would like to quote an analysis of a key phrase in this sign/verse that is often misunderstood.
"As for those women on whose part you fear nushuz..." Before we go any further with the translation, it is important to explain the meaning of the key word nushuz. The literal meaning of the word is "rebellion". But rebellion against whom and in what sense? We should certainly not think of this in terms the rebellion of the ruled against a ruler in a sultanate or dictatorship and conclude that it consists of the wife disobeying some of the husband's commands. This is because the same word nushuz is used in case of a husband in verse 128 of the same surah 4, where it is said "If a woman fears nushuz on her husband's part..." So nushuz is something that can be feared by the husband on the wife's part or by the wife on her husband's part. It cannot therefore be understood in terms of the ruler-ruled relationship. To correctly understand the meaning of the word, it must be noted that both in the verse under consideration and in verse 128 the reference to nushuz is followed by a reference to the break-up of the marriage (see vv. 35, 130). If this context is kept in mind, then it becomes evident that nushuz means the type of behavior on the part of the husband or the wife which is so disturbing for the other that their living together becomes difficult.
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Quote.
"As for those women on whose part you fear nushuz..." Before we go any further with the translation, it is important to explain the meaning of the key word nushuz. The literal meaning of the word is "rebellion". But rebellion against whom and in what sense? We should certainly not think of this in terms the rebellion of the ruled against a ruler in a sultanate or dictatorship and conclude that it consists of the wife disobeying some of the husband's commands. This is because the same word nushuz is used in case of a husband in verse 128 of the same surah 4, where it is said "If a woman fears nushuz on her husband's part..." So nushuz is something that can be feared by the husband on the wife's part or by the wife on her husband's part. It cannot therefore be understood in terms of the ruler-ruled relationship. To correctly understand the meaning of the word, it must be noted that both in the verse under consideration and in verse 128 the reference to nushuz is followed by a reference to the break-up of the marriage (see vv. 35, 130). If this context is kept in mind, then it becomes evident that nushuz means the type of behavior on the part of the husband or the wife which is so disturbing for the other that their living together becomes difficult.
Agreed.
Quote,
This obviously is a double standard and the only way to reconcile the meanings of the two verses, in the contexts they are being used.The double standard is there , How would you explain that she is not been allowed to separate her bed, or she can not move out for a separation , in case it is she, who faces nashooz from the husband ? (4-12
siki
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Peace Siki,
Hoping you'd see this
See 4/130
Also in 4/34 The husband isn't being given authority to leave (as in splitting up). Read the context 4/35.
There would be no 'fear of seperation' if the seperation has already happened !
The events in 4/34 could lead to a seperation. But the man isn't being given authority to do so.
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peace M.D
Double standard has to be applied in dealing with either, because the Man and the woman are created different and the creator himself recognises it in 4-32
4-32 And do not envy for what God Has favoured some of you over the others. For the men is a portion of what they gained, and for the women is a portion of what they gained. And ask God from His favour, God is knowledgeable over all things.
4-34 Men are the protectors and maintainers of women, because God 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 God would have them guard-----....
steps for men, if he faces nashuz from his women.
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Admonish/Talk/Advise them.
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separate the bed.
3, Idriboo her/them.
if still no joy and separation is imminent, then , as per 4-35
If a couple fears separation, you shall appoint an arbitrator from his family and an arbitrator from her family; if they decide to reconcile, GOD will help them get together. GOD is Omniscient, Cognizant
- Appoint an arbitrator from each side.
step for woman's nashuz.
- Discuss the matter with each other and try to reconcile , if it is possible.
4-128 And if a women fears ill treatment or indifference from her husband, it shall be no sin that they be suitably reconciled to each other; and reconciliation is best. And people are prone to covetousness. And if you do good and are righteous, surely Allah is Aware of what you do.
if it does not get sorted out and separation is imminent then procedure as per 4-35 onward takes over.
You can see the difference.
Even the first step is different in sense /nature , comparing with the only step the women can take.
He can Admonish, or advise her , where as she can not, in the same way. (Sulhaan Vs Fa izoohunna)
siki
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But it's talking about if they fear 'nushooz' from the women/men, NOT if they face it. So there is clearly more to it than to just carry out those actions (actions, not steps unless you can prove that it is supposed to be in that exact sequence?).
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I have written an article on verse 434 of the Qur'an, a verse which has commonly been misinterpreted to justify violence against women. I have created a website to publish this article www.quranverse434.com
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salaam aqua,
Your article suffers from multiple problems as highlighted here
http//free-minds.org/forum/index.php?topic=9599954.msg347142#msg347142"withdraw/turn away / go away from them"
Requires the tashkeel of present day Arabic Quran to be incorrect
This alleged usage in 434 occurs in 435 with the preposition "Aan", thus making Quran seems inconsistent IF it did mean that in 434
No identical example of this DRB usage in Quran
No explanation of how the authority are notified
It is unclear to what extent one separates, how they can do so without being unjust etc
No supporting marital example in Quran
My view Impractical result when inserted into 4128-130 and somehow requires iAAradan to be a positive thing and potentially makes Drb/3rD similar"cite them" www.Quran434.com
Works perfectly with the tashkeel in the present day Arabic Quran
Several identical examples of this DRB usage in Quran, including when humans are the direct object as in 434
Explains how the authority is notified by 435, and provides perfect logical/sequential coherence
DRB use is clear and simple to implement practically
581-4 provides perfect coherence in terms of marital example
When inserted into 4128-130 provides a complementary practical and coherent solutionIn fact there were more issues in your article. If you begin your own thread for your article I'd be happy to highlight them for you to respond to.
Interestingly, in your work you do not reference www.Quran434.com where you clearly got a lot of information from.
