Wife Beating Not Allowed By Allah
Prof. Liaquat Samma
Introduction
There is a common misunderstanding that Muslims are allowed to beat their wives when they disobey them. In 4:34 we find:
“Men shall take full care (QAWWAAMOONA) of women with (BI MAA) the bounties which God has bestowed (FADHALLAHU) more abundantly on the former than on the latter, and with what they may spend out of their possessions. And the righteous women are the truly devout ones (QAANITAATUN), who guard (HAAFIZAATUN) the intimacy which God has (ordained to be) guarded.
And as for those women whose ill-will (NUSHOOZU HUNNA) you have reason to fear, admonish them (first); then leave them alone in bed; then beat them (WADHRIBOO HUNNA); and if thereupon they pay you heed, do not seek to harm them. Behold, God is indeed most high, great” (M. Asad). Because of this mistranslation of WADHRIBOO HUNNA), which is done by the majority, Muslims think that they have a right to beat their wives if they disobey them.
Different Translations
This translation is differed by some. For example, WADHRIBOO HUNNA is translated as “continue admonishing them” (Dr. Shabbir Ahmed),”go away from them “(Laleh Bakhtiar), “the court can give them physical punishment” (G. A. Pervaiz) and “separate them” (Nazeer Ahmad). Allah says in 54:17, “And certainly we have made the Qur’an (speech) easy to bear in mind; so is there anyone who can bear it in mind”. Dhikr means to present something in mind ( Raghib). We do it by understanding and remembering it. Hence Quran is easy to understand; but there are so many different understandings, because it is not understood as a language discourse. In 12:2 we find,” Indeed we revealed it (Quran) as a discourse in Arabic tongue, so that you might understand”
Understanding the Quran
Hence we should understand it in the Arabic of the times of its revealing and not that of the Arabic of later times. The meaning of the word should be selected from its use in the Quran. Furthermore, Arabic words have a root with an original meaning. Its shade of meaning is found almost in every word form. In this paper we will study the above verse in its context from the linguistic, and discourse principles. By discourse I mean that all the words of a verse are related with each other in meaning. The verses are also related with each other in meaning and have a common purpose and a theme. This theme is developed in all its sections or their parts by reasons, examples and further information. We will see it in the interpretation.
The Theme and the Context
Almost all the present interpretations do not point out any theme, any relationship of ideas, or give any reason for their interpretations. We will discuss all the basic reasons for our conclusions about the meaning. Mostly all the translations are based on a blind following of the traditional explanations of the verses taken separately from the context. For example, no one has given any sound reason for translating WADHRIBU HUNNA as “and beat them”. We will discuss it in detail. But first we have to see the context.
The Right Interpretation
Sura 4 Alnisaa (the women) starts with, “do your duty towards Allah…and towards the wombs (alarhaam) (that bore you)” (4:1).This means that women should be treated with kindness and care. Then in 4:3, “…if you fear that you can not do justice (with your wives) then (marry) one only…” Here also Allah asks us to do justice to them. In 4:4, “and give to your women free gift of their marriage portions…” In 4:7, “……and (give) to the women a share of that which parents and near kindred leave…” In 4:19, “…It is not lawful for you forcibly to inherit the women…” In 4:32, “…and to women (there is) a fortune from that which they have earned (envy not one another)…” All these verses mention more rights to women than they had before the Quran was revealed. The whole context shows a pro-woman attitude towards women. In this context now Allah assigns their duties towards women.
Meaning of QAWWAAMOON
Verse 4:34 says,” Men should stand up firmly for women (QAWWAAMOONA) with what Allah has given someone more than the others…” The word QAWWAAMOONA is an intensive form of QAAIMUN (M. Asad) those who stand which means that he is ready to do his duty. Standing for something implies serving the cause. In 4:135, Allah says, “O believers remain standing firm (QAWWAAMEENA) with justice (as) witnesses for Allah…” Here also they are asked to be ready to do justice and be witnesses for Allah. The root word is QAAMA to stand. It implies readiness to do something. In 13:33, “It is he who stands over (right translation of QAAIMUN by A. Yusuf Ali) every soul (watching and hence knows) what it does…”
Thus it is a proven fact that qawwaamun means those who intensely stand up for women to help them with good guidance of God and their money by spending it for their needs. Standing is used here metaphorically. The context decides the purpose for standing. It means that they want to provide God’s guidance to women because they have it more than them. Caring for them is not an exact equivalent translation by Asad because it is more specific; whereas, standing firmly for doing the necessary is more general and therefore better. John Penrice has translated it as, “standing firm”.
But this word has mostly been translated as,” in charge of’(Pickthal),”managers of their affairs” (Arberry),”maintainers” (Shakir),”protectors” (Sarwar), “made responsible for” (Khalifa),”overseers” (Malik), and “superior to women (Rodwel). They have no reason for choosing these meanings and don’t show their relationship with “standing firm”. The original meaning is found in every form showing readiness to do something constantly or at some time. The old Arabic translations use the word “ruler over women” (HAAKIM or SULTAAN). It seems that they have not considered the original meaning and its use in the Quran at other places.
The Meaning of BI MAA
Another word that is differently understood is BI MAA, “with what” (Asad, QXP, FreeMinds, Pervaiz), but generally it is translated as,” because” (Pickthal, Sarwar, Hilali/Khan, Malik,). The context clarifies that they should stand firm for doing something for someone. There is no reason to be given for the cause. They should provide them with what Allah has given them more than the others i.e. the knowledge of the Quran, or whatever they are given more by Allah, they should spend it for the good of women. The word FADHAL originally means a free gift, and FADDHALA means to prefer to grant favors to some, and every one knows that it was the revealed knowledge given to Arabs through the Qur’an. Secondly since wealth is mentioned in the second part it means something else given by Allah. So it means the knowledge of the Quran which they have more because they remain outside and listen to more of the Quran. In 2:253, Allah says,” Those Messengers we endowed with gifts (FADDHAL NAA) some above others…” this refers to the revealed knowledge that Allah gave to his messengers. This word is used with wealth, provisions, the reward of the Hereafter, and the revelation. The context decides its meaning. Since no other specific word is mentioned such as in the second part MAAL, it means here that Allah’s guidance is meant.
The Duties of Men and Women
The second thing they have to do is to spend on women according to their needs from their wealth. They shall remain prepared to do both the things whenever there is any need. Thus they have to serve them as per Allah’s instructions and not to punish them. The point is that God has assigned two duties to men and two to women. The women’s duties are: good women should remain obedient to God by following the Qur’an which they have known through their husbands and by their own efforts, and they should guard for the Unseen that is Allah whatever has been given to them to guard, that is the Qur’an. Guarding means in Arabic that the Quranic knowledge should be remembered by them and that they should never forget it.
Disobedience by Women
Then God says that if the men fear any opposition to God’s commands or any disobedience, they should advise and warn them of the punishment by God for their disobedience to Him; and leave them alone in their bedrooms so that they may realize that their husbands are angry over their disobedience; and ADHRIBOO HUNNA, that their disobedience should be presented to their near ones so that they may advise and explain to them that their disobedience may result in separation and divorce.
Beating Wives not allowed
Here God does not command them to beat them because beating can never set things right. Beating on the contrary can make things worse. If one studies the meaning and use of all the forms of DHARABA, one will find that the original meaning of the word is MOVING SOMETHING TO SOMEONE, for example beating involves moving hands to hurt something. God says in 37:93,” Then he attacked them striking with his right hand (DHARBAN BIL YAMEEN)”. Here there is a movement of right hand to strike something by attacking it.
Meaning of DHARABA
Another verse is 8:12, “When your Lord and Master ( Rabb) ordered the powers ( MALAIKAA): I am with you, so make those who believe stand firm. I will throw fear into the hearts of those who have rejected God’s messages. Then strike (FADHRIBOO) on their necks (A’NAAQ) (with your swords) and all the limbs of their bodies (BANAANIN). Here there is a movement of swords which they strike on the necks and other limbs or joints so that they may be weakened or injured and thus leave fighting them. The same word is used with RIQAAB (necks) in 47:3, “When you (believers) meet the rejecters (in battle), then strike (DHARBA) on their necks….” My point is that if we study the meanings of all the words formed from DHARABA, we will find a common meaning, the aspect of which will be found in all the words. Here that aspect is MOVEMENT, of things, of ideas, or parts of body.
Discussion of the Meaning
Let us now examine 2:61, “…And humiliation and wretchedness were stamped on them (DHURIBAT ALAIHIM) and they were visited with wrath from Allah…” Here humiliation and wretchedness are made to move on them. So movement is found in every use of DHARABA in the Quran. The words ALAIHIM upon them show who should be struck with. In 2:72, God says, “And when you (Sons of Israel) killed a man and disagreed about it and Allah brought forth that which you were hiding. In 2:73, we find, “And We said: Explain him (ADHRIBOO HU) with some of it (HAA) (the dead body).In this way, Allah makes the dead alive (Yuhyil moutaa). This means that when you move your ideas about the parts of the dead body and investigate it, you will know about the killer. In this way Allah makes the dead man tell you all about the killer through the information you get from the parts of the body. The dead body in this way starts moving information about the killer and you then know him. Here ADHRIBOO is used with HU, that is move the information about him and NOT STRIKE him because by striking nothing can happen. It is about explaining and describing clearly the parts of the body that you can know a lot about the dead man.
Evidence for the true Meaning
In 43:57, 58 also we find, “And when the son of Mary is put forth (DHURIBAA MASALAN) as an example, then your people cried aloud (objected) (YASIDDOON): And said, “Are our gods better o is he? They don’t raise (DHARABOO HU) this objection before you but just for disputing with you (ILLAA JADALAA)...” DHARABA is not translated here as BEAT OR STRIKE. WHY? It is so because they are moving their ideas and objecting about Jesus. They are explaining and describing their gods as better than Jesus. Here there is a movement of ideas about Jesus. In 2:60, God says, “And when Moses asked for water for his people, we said: strike (ADHRIB) the rock with your staff, and twelve springs gushed out of it so that each tribe knew their drinking place...” Here ADHRIB literally means striking because the staff is moved. Figuratively it means that Moses should move with his staff and find a drinking place under the rock by removing the outer covering; with the guidance of God he will be able to find water. In both meanings there is movement.
Now we discuss 20:77, “And indeed we ordered Moses that he should take away my slaves secretly and find (ADHRIB) for them a dry path (TAREEQAN) in the sea, and not fear to be overtaken or be afraid of anything.” Here ADHRIB is generally translated as STRIKE which is literal and improper. In fact he has to move along and find the path under God’s guidance because AUHAINAA, we ordered, is mentioned above. In 24:31, God says, “And tell the believing women to lower their gaze and guard their sexual parts (by not having sex with other than their husbands), and not to display their beauty of their bodies (i.e. their breasts and hips etc. that are sexually attractive) except that which is apparent (their faces and hands), and move their body covering cloth (WAL YADHRIBNA) over their bosoms, and not to reveal their beauty of the bodies other than their own husbands or fathers or husband’s fathers, or their sons or their husband’s sons their brothers, or their brothers’ sons or sisters’ sons or their women or their slaves or their male attendants who lack vigor or their children who know nothing about women’s nakedness (AURAAT= hidden parts of the body); and they should not stamp (YADHRIBNA) their feet so as to reveal their hidden beauty of the body (so that their breasts may not move and be noticed)…” Here two forms of DHARABA are used, yadhribna = move their cloth and not strike, draw their cloth may also be proper, and stamp or move their feet and put forcefully on the ground. In both, there is a movement of something.
In36:13, God says, “ Give (WA ADHRIB ) for them an example: When the Messengers sent by God came to the people of the city, when we sent two messengers, they rejected them both, then we reinforced them with a third, and they said; look, we have been sent to you.” Here also ADHRIB is used for giving, that is moving an example, describing it to explain things that the Messenger is saying something to them from God and not from his own self. In 4:101, God says, “And when you travel (DHARAB TUM) in the land, it is no sin for you to curtail your ritual prayers (ASSALAAT) if you fear that those who reject may attack you. In fact the rejecters are an open enemy to you.” Here DHARABA is translated as travel, or go forth; but the sense is moving your feet in order to go forward. The aspect of movement is included here too.
In 26: 63, God says, “And we revealed to Moses and said: Go into (ADHRIB) the sea with your staff. And it parted and each part was like a big mountain.” Here ADHRIB means that Moses should go that is to move into the sea under the guidance of God and that he will find a dry path there. Strike may be used here metaphorically and not literally. If one strikes a sea with a staff nothing happens. There is a general principle in every language that when something is literally impossible, the meaning should be taken metaphorically because the literal meaning is illogical. Hence the element of movement is meant here too.
The Conclusion
Now we can conclude that ADHRIBU HUNNA can only mean that the men should present or move their case of disobedience before others such as their fathers, mothers, brothers, or sisters who can influence them and make them obey God. Beating them or striking them is not right here because the object with which to beat them is not mentioned. Secondly God does not mention in the Quran that beating can convince a woman to agree to something. Thirdly, force is never used or recommended by God in convincing people. Fourthly, hurting women in any way is forbidden by God in other verses.
If we study the verse 4:34 further, we find that God continues, “Then if they obey you (that is God’s commands told to them through you) don’t find any way (to bother) against them. Indeed Allah is always high and great.” This means that the women will certainly be convinced by their near ones. Then men should not bother them but leave them alone. Men are duty bound to treat them with care and love as mentioned in 30:21. God says, “And one of his signs is that he created for you companions from yourselves so that you may live peacefully (LE TASKUNOO) with them, and he put love and kindness between you. Indeed herein are signs for those who think.” This means that man and woman should live peacefully with love and kindness. Man should never be unloving and unkind and should never violate the peace of the house. So beating is out of question in a Muslim house. They should peacefully try to convince each other through the Quranic guidance.
So it is a proven fact that God does not allow beating of wives. He wants men to convince them through God’s guidance themselves, or through their near relatives so that women may agree to do what God wants them to do as told to them by their husbands. The true meaning therefore can be found if the original meaning and its aspects are traced in every form of that word used in the Quran. The context will also help us in getting the truly intended meaning.
So the right translation of 4:34 should be, “Men are duty bound to provide the knowledge of the Quran and to spend from their wealth which God has given them more than them. Then the righteous women should remain obedient to God and they should guard (remember) whatever they have been given by God to guard (that is the Quran).And if you fear disobedience of God from them, advise them, and leave them alone in their beds, and present and explain their case of disobedience of God to others (so that they may advise them too). Then if they obey you (that is obey God’s commands given through you), don’t find any way to bother them anymore. Indeed God is always high (that is he oversees your conduct) and great (that is his commands are great and better).”
