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Does Islam Allow Wife Beating?
Respected scholars! Does Islam allow wife beating?
Some husbands are violent and they say that the Quran
allows them to beat their wives. Is there any logical
explanation given regarding men being allowed to beat
their wives, as stated in Surat An-Nisaa, verse 34?
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and
blessings be upon His Messenger.
Dear questioner, we would like to thank you for the
great confidence you placed in us, and we implore
Allah Almighty to help us serve His cause and render
our work for His Sake.
The verse you mentioned has been greatly misconceived
by many people who focus merely on its surface
meaning, taking it to allow wife beating. When the
setting is not taken into account, it isolates the
words in a way that distorts or falsifies the original
meaning. Before dealing with the issue of wife
battering in the perspective of Islam, we should keep
in mind that the original Arabic wording of the Holy
Quran is the only authentic source of meaning. If one
relies on the translation alone, one is likely to
misunderstand it.
Commenting on this issue, Dr. Muzammil H. Siddiqi,
former President of the Islamic Society of North
America, states:
"According to Quran the relationship between the
husband and wife should be based on mutual love and
kindness. Allah says: "And among His Signs is this,
that He created for you mates from among yourselves,
that ye may dwell in tranquility with them, and He has
put love and mercy between your (hearts): verily in
that are Signs for those who reflect." (Quran: Ar-Rum
21)
The Holy Quran urges husbands to treat their wives
with kindness. (In the event of a family dispute,
Quran exhorts the husband to treat his wife kindly and
not to overlook her positive aspects). Allah Almighty
says: “Live with them on a footing of kindness and
equity. If ye take a dislike to them it may be that ye
dislike a thing, and Allah brings about through it a
great deal of good.†(Quran: An-Nisaa 19)
It is important that a wife recognizes the authority
of her husband in the house. He is the head of the
household, and she is supposed to listen to him. But
the husband should also use his authority with respect
and kindness towards his wife. If there arises any
disagreement or dispute among them, then it should be
resolved in a peaceful manner. Spouses should seek the
counsel of their elders and other respectable family
members and friends to batch up the rift and solve the
differences.
However, in some cases a husband may use some light
disciplinary action in order to correct the moral
infraction of his wife, but this is only applicable in
extreme cases and it should be resorted to if one is
sure it would improve the situation. However, if there
is a fear that it might worsen the relationship or may
wreak havoc on him or the family, then he should avoid
it completely.
Quran is very clear on this issue. Almighty Allah
says: "Men are the protectors and maintainers of
women, because Allah 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 Allah would have them to guard. As to those women
on whose part you fear disloyalty and ill-conduct,
admonish them (first), (next), refuse to share their
beds, (and last) beat them (lightly); but if they
return to obedience, seek not against them means (of
annoyance); for Allah is most High and Great (above
you all). If you fear a breach between them twain,
appoint (two) arbiters, one from his family and the
other from hers. If they wish for peace, Allah will
cause their reconciliation; for Allah has full
knowledge and is acquainted with all things." (Quran:
An-Nisaa 34-35)
It is important to read the section fully. One should
not take part of the verse and use it to justify one's
own misconduct. This verse neither permits violence
nor condones it. It guides us to ways to handle
delicate family situation with care and wisdom. The
word "beating" is used in the verse, but it does not
mean "physical abuse". The Prophet (PBUH) explained it
"dharban ghayra mubarrih" which means "a light tap
that leaves no mark". He further said that face must
be avoided. Some other scholars are of the view that
it is no more than a light touch by siwak, or
toothbrush.
Generally, the Prophet (PBUH) used to discourage his
followers from taking even this measure. He never hit
any female, and he used to say that the best of men
are those who do not hit their wives. In one Hadith he
expressed his extreme repulsion from this behavior and
said, "How does anyone of you beat his wife as he
beats the stallion camel and then embrace (sleep with)
her?†(Al-Bukhari, English Translation, vol. 8, Hadith
68, pp. 42-43)
It is also important to note that even this "light
strike" mentioned in the verse is not to be used to
correct some minor problem, but it is permissible to
resort to only in a situation of some serious moral
misconduct when admonishing the wife fails, and
avoiding from sleeping with her would not help. If
this disciplinary action can correct a situation and
save the marriage, then one should use it."
Dr. Jamal Badawi, professor at Saint Mary's University
in Halifax, Nova Scotia, Canada, and a cross-appointed
faculty member in the Departments of Religious Studies
and Management, adds:
"If the problem relates to the wife's behavior, the
husband may exhort her and appeal for reason. In most
cases, this measure is likely to be sufficient. In
cases where the problem persists, the husband may
express his displeasure in another peaceful manner, by
sleeping in a separate bed from hers. There are cases,
however, in which a wife persists in bad habits and
showing contempt of her husband and disregard for her
marital obligations. Instead of divorce, the husband
may resort to another measure that may save the
marriage, at least in some cases. Such a measure is
more accurately described as a gentle tap on the body,
but never on the face, making it more of a symbolic
measure than a punitive one.
Even here, that maximum measure is limited by the
following:
A. It must be seen as a rare exception to the repeated
exhortation of mutual respect, kindness and good
treatment. Based on Quran and Hadith, this measure may
be used in the cases of lewdness on the part of the
wife or extreme refraction and rejection of the
husband's reasonable requests on a consistent basis
(nushuz). Even then, other measures, such as
exhortation, should be tried first.
B. As defined by Hadith, it is not permissible to
strike anyone's face, cause any bodily harm or even be
harsh. What the Hadith qualifies as "dharban ghayra
mubarrih", or light striking, was interpreted by early
jurists as a (symbolic) use of siwak! They further
qualified permissible "striking" as that which leaves
no mark on the body.
C. The permissibility of such symbolic __expression of
the seriousness of continued refraction does not imply
its desirability. In several Hadiths, the Prophet
(PBUH) discouraged this measure. Here are some of his
sayings in this regard:
"Do not beat the female servants of Allah";
"Some (women) visited my family complaining about
their husbands (beating them). These (husbands) are
not the best of you."
In another Hadith the Prophet (PBUH) is reported to
have said: “How does anyone of you beat his wife as he
beats the stallion camel and then he may embrace
(sleep with) her?â€
D. True following of the Sunnah is to follow the
example of the Prophet (PBUH) who never resorted to
that measure, regardless of the circumstances.
E. Islamic teachings are universal in nature. They
respond to the needs and circumstances of diverse
times, cultures and circumstances. Some measures may
work in some cases and cultures or with certain
persons but may not be effective in others. By
definition, a "permissible" act is neither required,
encouraged nor forbidden. In fact it may be to spell
out the extent of permissibility, such as in the issue
at hand, rather than leaving it unrestricted or
unqualified, or ignoring it all together. In the
absence of strict qualifiers, persons may interpret
the matter in their own way, which can lead to
excesses and real abuse.
F. Any excess, cruelty, family violence, or abuse
committed by any "Muslim" can never be traced,
honestly, to any revelatory text (Quran or Hadith).
Such excesses and violations are to be blamed on the
person (s) himself, as it shows that they are paying
lip service to Islamic teachings and injunctions and
failing to follow the true Sunnah of the Prophet
(PBUH)."
Allah Almighty knows best.
Source: www.muslimaccess.com
Does Islam Allow Wife Beating?
Respected scholars! Does Islam allow wife beating?
Some husbands are violent and they say that the Quran
allows them to beat their wives. Is there any logical
explanation given regarding men being allowed to beat
their wives, as stated in Surat An-Nisaa, verse 34?
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and
blessings be upon His Messenger.
Dear questioner, we would like to thank you for the
great confidence you placed in us, and we implore
Allah Almighty to help us serve His cause and render
our work for His Sake.
The verse you mentioned has been greatly misconceived
by many people who focus merely on its surface
meaning, taking it to allow wife beating. When the
setting is not taken into account, it isolates the
words in a way that distorts or falsifies the original
meaning. Before dealing with the issue of wife
battering in the perspective of Islam, we should keep
in mind that the original Arabic wording of the Holy
Quran is the only authentic source of meaning. If one
relies on the translation alone, one is likely to
misunderstand it.
Commenting on this issue, Dr. Muzammil H. Siddiqi,
former President of the Islamic Society of North
America, states:
"According to Quran the relationship between the
husband and wife should be based on mutual love and
kindness. Allah says: "And among His Signs is this,
that He created for you mates from among yourselves,
that ye may dwell in tranquility with them, and He has
put love and mercy between your (hearts): verily in
that are Signs for those who reflect." (Quran: Ar-Rum
21)
The Holy Quran urges husbands to treat their wives
with kindness. (In the event of a family dispute,
Quran exhorts the husband to treat his wife kindly and
not to overlook her positive aspects). Allah Almighty
says: “Live with them on a footing of kindness and
equity. If ye take a dislike to them it may be that ye
dislike a thing, and Allah brings about through it a
great deal of good.†(Quran: An-Nisaa 19)
It is important that a wife recognizes the authority
of her husband in the house. He is the head of the
household, and she is supposed to listen to him. But
the husband should also use his authority with respect
and kindness towards his wife. If there arises any
disagreement or dispute among them, then it should be
resolved in a peaceful manner. Spouses should seek the
counsel of their elders and other respectable family
members and friends to batch up the rift and solve the
differences.
However, in some cases a husband may use some light
disciplinary action in order to correct the moral
infraction of his wife, but this is only applicable in
extreme cases and it should be resorted to if one is
sure it would improve the situation. However, if there
is a fear that it might worsen the relationship or may
wreak havoc on him or the family, then he should avoid
it completely.
Quran is very clear on this issue. Almighty Allah
says: "Men are the protectors and maintainers of
women, because Allah 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 Allah would have them to guard. As to those women
on whose part you fear disloyalty and ill-conduct,
admonish them (first), (next), refuse to share their
beds, (and last) beat them (lightly); but if they
return to obedience, seek not against them means (of
annoyance); for Allah is most High and Great (above
you all). If you fear a breach between them twain,
appoint (two) arbiters, one from his family and the
other from hers. If they wish for peace, Allah will
cause their reconciliation; for Allah has full
knowledge and is acquainted with all things." (Quran:
An-Nisaa 34-35)
It is important to read the section fully. One should
not take part of the verse and use it to justify one's
own misconduct. This verse neither permits violence
nor condones it. It guides us to ways to handle
delicate family situation with care and wisdom. The
word "beating" is used in the verse, but it does not
mean "physical abuse". The Prophet (PBUH) explained it
"dharban ghayra mubarrih" which means "a light tap
that leaves no mark". He further said that face must
be avoided. Some other scholars are of the view that
it is no more than a light touch by siwak, or
toothbrush.
Generally, the Prophet (PBUH) used to discourage his
followers from taking even this measure. He never hit
any female, and he used to say that the best of men
are those who do not hit their wives. In one Hadith he
expressed his extreme repulsion from this behavior and
said, "How does anyone of you beat his wife as he
beats the stallion camel and then embrace (sleep with)
her?†(Al-Bukhari, English Translation, vol. 8, Hadith
68, pp. 42-43)
It is also important to note that even this "light
strike" mentioned in the verse is not to be used to
correct some minor problem, but it is permissible to
resort to only in a situation of some serious moral
misconduct when admonishing the wife fails, and
avoiding from sleeping with her would not help. If
this disciplinary action can correct a situation and
save the marriage, then one should use it."
Dr. Jamal Badawi, professor at Saint Mary's University
in Halifax, Nova Scotia, Canada, and a cross-appointed
faculty member in the Departments of Religious Studies
and Management, adds:
"If the problem relates to the wife's behavior, the
husband may exhort her and appeal for reason. In most
cases, this measure is likely to be sufficient. In
cases where the problem persists, the husband may
express his displeasure in another peaceful manner, by
sleeping in a separate bed from hers. There are cases,
however, in which a wife persists in bad habits and
showing contempt of her husband and disregard for her
marital obligations. Instead of divorce, the husband
may resort to another measure that may save the
marriage, at least in some cases. Such a measure is
more accurately described as a gentle tap on the body,
but never on the face, making it more of a symbolic
measure than a punitive one.
Even here, that maximum measure is limited by the
following:
A. It must be seen as a rare exception to the repeated
exhortation of mutual respect, kindness and good
treatment. Based on Quran and Hadith, this measure may
be used in the cases of lewdness on the part of the
wife or extreme refraction and rejection of the
husband's reasonable requests on a consistent basis
(nushuz). Even then, other measures, such as
exhortation, should be tried first.
B. As defined by Hadith, it is not permissible to
strike anyone's face, cause any bodily harm or even be
harsh. What the Hadith qualifies as "dharban ghayra
mubarrih", or light striking, was interpreted by early
jurists as a (symbolic) use of siwak! They further
qualified permissible "striking" as that which leaves
no mark on the body.
C. The permissibility of such symbolic __expression of
the seriousness of continued refraction does not imply
its desirability. In several Hadiths, the Prophet
(PBUH) discouraged this measure. Here are some of his
sayings in this regard:
"Do not beat the female servants of Allah";
"Some (women) visited my family complaining about
their husbands (beating them). These (husbands) are
not the best of you."
In another Hadith the Prophet (PBUH) is reported to
have said: “How does anyone of you beat his wife as he
beats the stallion camel and then he may embrace
(sleep with) her?â€
D. True following of the Sunnah is to follow the
example of the Prophet (PBUH) who never resorted to
that measure, regardless of the circumstances.
E. Islamic teachings are universal in nature. They
respond to the needs and circumstances of diverse
times, cultures and circumstances. Some measures may
work in some cases and cultures or with certain
persons but may not be effective in others. By
definition, a "permissible" act is neither required,
encouraged nor forbidden. In fact it may be to spell
out the extent of permissibility, such as in the issue
at hand, rather than leaving it unrestricted or
unqualified, or ignoring it all together. In the
absence of strict qualifiers, persons may interpret
the matter in their own way, which can lead to
excesses and real abuse.
F. Any excess, cruelty, family violence, or abuse
committed by any "Muslim" can never be traced,
honestly, to any revelatory text (Quran or Hadith).
Such excesses and violations are to be blamed on the
person (s) himself, as it shows that they are paying
lip service to Islamic teachings and injunctions and
failing to follow the true Sunnah of the Prophet
(PBUH)."
Allah Almighty knows best.
Source: www.muslimaccess.com