Sura-4 [Al Nissa Medina 92]
The Quranic Text & Ali’s version:
الرِّجَالُ
قَوَّامُونَ
عَلَى
النِّسَاء
...
4:34. Men are the protectors and maintainers of women,
C545. Qawwam:
- one who stands firm in another's business, protects his interests, and looks after his affairs- or
- it may be, standing firm in his own business, managing affairs, with a steady purpose.
Cf. 4:135.
... بِمَا فَضَّلَ اللّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنفَقُواْ مِنْ أَمْوَالِهِمْ...
because Allah has given the one more (strength) than the other, and because they support them from their means.
... فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللّهُ ...
Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard.
C546. Or the sentence may be rendered:
"and protect (the husband's interests) in his absence, as Allah has protected them."
If we take the rendering as in the text, the meaning is:
the good wife is obedient and harmonious in her husband's presence, and in his absence guards his reputation and property and her own virtue, as ordained by Allah.
If we take the rendering as in the note, we reach the same result in a different way:
- the good wife, in her husband's absence, remembering how Allah has given her a sheltered position, does everything to justify that position by guarding her own virtue and his reputation and property.
... وَاللاَّتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ ...
As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first),
C547. In case of family jars four steps are mentioned, to be taken in that order:
1. perhaps verbal advice or admonition may be sufficient;
2. if not, sex relations may be suspended;
3. if this is not sufficient, some slight physical correction may be administered:
but Imam Shafi'i considers this inadvisable, though permissible, and all authorities are unanimous in deprecating any sort of cruelty, even of the nagging kind, as mentioned in the next clause;
4. if all this fails, a family council is recommended in 4:35 below.
... وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ ...
(next), refuse to share their beds, (and last) beat them (lightly);
... فَإِنْ أَطَعْنَكُمْ فَلاَ تَبْغُواْ عَلَيْهِنَّ سَبِيلاً ...
but if they return to obedience, seek not against them means (of annoyance):
C548. Temper, nagging, sarcasm, speaking at each other in other people's presence, reverting to past faults which should be forgiven and forgotten,-all this is forbidden. And the reason given is characteristic of Islam.
You must live all your life as in the presence of Allah, Who is high above us, but Who watches over us.
How petty and contemptible will our little squabbles appear in His presence!
... إِنَّ اللّهَ كَانَ عَلِيًّا كَبِيرًا ﴿٣٤﴾
for Allah is Most High, Great (above you all).
Asad’s Version:
4: 34 Men shall take full care of women with the bounties which God has bestowed more abundantly on the former than on the latter [note 42], and with what they may spend out of their possessions. And the righteous women are the truly devout ones, who guard the intimacy which God has [ordained to be] guarded [note 43].
And as for those women whose ill-will you have reason to fear, admonish them [first]; then leave them alone in bed; then beat them; and if thereupon they pay you heed, do not seek to harm them. Behold, God is indeed most high, great!
Yusuf Ali 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 guard. As to those women on whose part ye 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 Great (above you all).
Pickthall Men are in charge of women, because Allah hath men the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and scourge them. Then if they obey you, seek not a way against them. Lo! Allah is ever High Exalted, Great.
Yuksel
In Case of Disloyalty
4:34 The men are to support the women by what God has gifted them over one another and for what they spend of their money. The reformed women are devotees and protectors of privacy what God has protected. As for those women from whom you fear disloyalty, then you shall advise them, abandon them in the bedchamber, and separate from them; if they obey you, then do not seek a way over them; God is High, Great.*
Transliteration Ar rija_lu qawwa_mu_na 'alan nisa_'i bima_ faddalalla_hu ba'dahum 'ala_ ba'diw wa bima_ anfaqu_ min amwa_lihim, fas sa_liha_tu qa_nita_tun ha_fiza_tul lil gaibi bima_ hafizalla_h(u), walla_ti takha_fu_na nusyu_zahunna fa'izu_hunna wahjuru_hunna fil mada_ji'i wadribu_hunn(a), fa in ata'nakum fala_ tabgu_'alaihinna sabila_(n), innalla_ha ka_na 'aliyyan kabira_(n).
[[ Ali’s notes - 545 Qawwam: one who stands firm in another's business, protects his interests, and looks after his affairs- or it may be, standing firm in his own business, managing affairs, with a steady purpose. Cf. iv. 135. (4.34)
546 Or the sentence may be rendered: "and protect (the husband's interests) in his absence, as Allah has protected them." If we take the rendering as in the text, the meaning is: the good wife is obedient and harmonious in her husband's presence, and in his absence guards his reputation and property and her own virtue, as ordained by Allah. If we take the rendering as in the note, we reach the same result in a different way: the good wife, in her husband's absence, remembering how Allah has given her a sheltered position, does everything to justify that position by guarding her own virtue and his reputation and property. (4.34)
547 In case of family jars four steps are mentioned, to be taken in that order: (1) perhaps verbal advice or admonition may be sufficient; (2) if not, sex relations may be suspended; (3) if this is not sufficient, some slight physical correction may be administered: but Imam Shafii considers this inadvisable, though permissible, and all authorities are unanimous in deprecating any sort of cruelty, even of the nagging kind, as mentioned in the next clause; (4) if all this fails, a family council is recommended in iv. 35 below. (4.34)
548 Temper, nagging, sarcasm, speaking at each other in other people's presence, reverting to past faults which should be forgiven and forgotten,-all this is forbidden. And the reason given is characteristic of Islam. You must live all your life as in the presence of Allah, Who is high above us, but Who watches over us. How petty and contemptible will our little squabbles appear in His presence! (4.34) ]]
Asad’s notes:
42: - Lit., “more on some of them than on the others” –The expression “qawwam” is an intensive form of “quim” (“one who is responsible for” or “take care of” a thing or a person)……………”
43 – Lit., “who guard that which cannot be perceived (al-ghayb) because God ahs [willed it to be] guarded”.
44– The term “nushuz” (lit., “rebellion” – here rendered as “ill-will”) comprises every kind of deliberate bad behavior of a wife towards her husband or of a husband towards his wife, including what is nowadays described as “mental cruelty”; with reference to the husband, it also denotes “ill-treatment”, in the physical sense, of his wife (cf. verse 128 of this surah). In this context, a wife’s “ill-will” implies a deliberate, persistent breach of her marital obligations.]]