Quran asks men to beat their wife!!
This is a usual bash-tool used by many non-Muslims who have some idea of Quran.Interestingly, most Muslims justify/clarify the verse by arguments such as ‘beat with a toothpick’,’ don’t beat on face’ etc. But I myself cannot agree to any of these clarifications, simply because I believe that Allah is not somebody who would talk like this. Only tribal and egoistic people will try to make up problems by resorting to the technique of beating and shouting at each other….’Wife beating’ had always remained a topic of hot arguments.See below an article talking about the right sense(according to my sense of justice and faith) ,what wife-beating in Quran is all about.
An excerpt from the article:
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 (4:34), which apparently seems to allow this. Let me quote the verse and then explain why this traditional translation is wrong.
· Sûrah al Nisa 4:34
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 4:35 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:
· Sûrah al Nisa 4:34
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.
· Sûrah al Nisa 4:35
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 4:128 (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 4:34. Also as the ill-treatment is from the husband, a process of reconciliation is encouraged!
· Sûrah al Nisa 4:128
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:
· 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.
· The translation of Adribu as ‘to strike’ in this particular verse (4:34) 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”.