004.034 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).
hmmm no comments from a Muslimah but here's one from a guy.
The Quran states that :
[quote]
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)
[/quote]
Firstly, for a man to be permitted to strike his wife in any way, she must have been disloyal to him and be misbehaving - thus she must be already disobeying the command of God, her Lord.
Now under such conditions, the Quran stipulates that her husband has the right to express his displeasure. Firstly, he must talk to her about her behaviour, thus letting her know that is distancing him from her and annoying him.
Should she refuse to listen to him, after his trying to repeatedly talk to her about the issue, and continues to deliberately aggrvate him, the next option available to her husband is to not share a bed with her. This action is intended to demonstrate exactly how upset the husband is, by practically demonstrating his growing sense of isolation (both emotionally and physically) from his wife. This makes it extremely clear to the wife that the husband is very upset.
Finally, should a man's wife, by now in full knowledge of the fact that she is upsetting her husband a lot, continue to try and push him over the edge, as a LAST AND FINAL RESORT God grants man the option of striking his wife lightly
Note that such physical action is only permitted after all other attempts to allow a man to express his displeasure have failed. Furthermore, the right to strike one's wife is qualified by the term lightly. Generally it is felt that this term means that one is not allowed to hit one's wife with sufficient force as to leave any visible marks. Should a woman recieve visible marks of a beating, it is justification for an Islamic Court to annul the marriage on the grounds of mistreatment.
An analogy to the situation is the way in many parents, as a final resort, lightly slap disobedient children. Such an action does not mean that the parents do not love the child anymore; rather it is carried out as a final resort when the child misbehaves.
I don't really believe in beatings, how about a discussion with your wife? Beating is kinda barbaric. I haven't heard any of the high islamic figures beating their wives.
Jitna Diya Sarkar Nay Mujko, Itni Meri Auqat Nahi, Yeh Saab Tumhara Karam Hai Aqa, Mujh Mein Aisi Koi Baat Nahin.
[quote]
Originally posted by amy: MadScientist:
Just because some one is disloyal, they deserve a beating?
[/quote]
As I see it, a wife's disloyalty in a marriage is when she knowingly commits an act in the knowledge that it will hurt her husband. As I have stipulated before, a woman who commits such an act deserves to be spoken to first about it and have the chance to account for her behaviour. Should she then continue to knowingly damage the marriage, the effect on the marriage is made evident. Once aware of this, should she continue to attempt to hurt her husband, then yes, I do believe that it is possible to justify a woman's being very lightly struck. By this stage she will have had full knowledge that what she is doing is hurting her husband, and yet is cruel enough to continue with her actions. I feel that it such cruelty can be met with very limited physical force.
As to Coconut's question, the reason why you don't hear of high Islamic figures beating their wives is because they are following the example of the Prophet (SAWS). He did not ever strike his wives, and in fact stated that the best of muslims are those who treat their wives the kindest.
Hence I, personally, would never ever raise so much as a finger against my wife (when I get married). I believe that whilst God has given me the right to use limited physical force as an action of last resort, He would much rather prefer me not to do it.
PS: "Beating" is a poor word to use here. Bear in mind that any blow that leaves any physical mark is a sin. What is permitted is only very very light physical contact.
Here are some quotes from sunnah.org
Allah ordered the believers to "consort with women in kindness" (4:19) and He said: "And of His signs are this: He created for you helpmeets from yourselves that ye might find rest in them, and He ordained between you love and mercy. Lo, herein indeed are portents for folk who reflect" (30:21).
The Prophet (s) said: "Do not beat your wife." He also said: "Do not strike your wife in the face." The expiation for striking one's slave in the face is to set him or her free on the spot, but what expiation is there for striking one's wife? The Prophet (s) condemned the man who beats his wife in the day and then approaches her at night. And to beat her to the extent of inflicting serious injury is enough grounds for her to obtain divorce from the judge.
In the event of a family dispute, the Qur’an exhorts the husband to
treat his wife kindly and not overlook her POSITIVE ASPECTS (see
Qur’an 4:19). If the problem relates to the wife’s behavior, her
husband may exhort her and appeal for reason. In most cases, this
measure is likely to be sufficient. In cases where the problem
continues, 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 deliberate mistreatment and
expresses 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 then a
punitive one. Following is the related Qur’anic text:
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 you fear disloyalty and
ill-conduct, admonish them (first), (next) do not share their beds,
(and last) beat (tap) them (lightly); but if they return to obedience,
seek not against them means (of annoyance): for Allah is Most High,
Great (above you all). (4:34)
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, discussed earlier.
Based on the Qur’an 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
qualified as dharban ghayra mubarrih, or light striking, was
interpreted by early jurists as a (symbolic) use of miswak (a small
natural toothbrush)! They further qualified permissible “striking” as
that which leaves no mark on the body. It is interesting that this
latter fourteen-centuries-old qualifier is the criterion used in
contemporary American law to separate a light and harmless tap or
strike from “abuse” in the legal sense. This makes it clear that even
this extreme, last resort, and “lesser of the two evils” measure that
may save a marriage does not meet the definitions of “physical abuse,”
"family violence, " or “wife battering” in the 20th century law in
liberal democracies, where such extremes are so commonplace that they
are seen as national concerns.
c. The permissibility of such symbolic expression of the seriousness
of continued refraction DOES NOT IMPLY ITS DESIRABILITY. In several
ahadith, Prophet Muhammad (P) discouraged this measure. Among his
sayings are the following: “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;” and"[It is
not a shame that] one of you beats his wife like [an unscrupulous
person] beats a slave and maybe he sleeps with her at the end of the
day." (See Riyadh Al-Saliheen, op.cit,p.p. 137-140). In another
hadith the Prophet(P) said
…How does anyone of you beat his wife as he beats the stallion camel
and then he may embrace (sleep with) her?.. (Sahih
Al-Bukhari,op.cit., vol.8.hadith 68,pp.42-43).
d. True following of the sunnah is to follow the example of the
Prophet Muhammad (P), 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 or forbidden. In
fact it may be BETTER TO SPELL OUT THE EXTENT of permissibility, such
as in the issue at hand, rather than leaving it unrestricted and
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 (Qur’an
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 (P).
As you must know MOhammad was born at a place where women were getting burried alive, were being burnt cos they were merely women.
Islam was thus created by mohammad to abolish all those thing, but even then he has to know the limits as to where he should draw lines.
GIRLS were acpeted as commodities, properties not as humans. MOhammad by giving quran got rid of 99 percent of women cruelty problems.
As a human there is no reason to hit or beat anyone. Whether a muslim or not.
Women have to be two as a witness.
women gets 1/6th of her husbands inheritence.
women can't have 4 wives at a time.
so here are the other things where mohammad gave levy to arab ignorant world.
In modern society there are laws that prevent abusing of any being, human or not.
I hpe I answered your quest.
Finally, Beating may not be the appropriate translation of surah nisa ayat.
as far as all the others comment on top forget about these people.
there is no law or even quran where it says beat the woman.
I honestly believe it is purely a misinterpretation of that ayat
I don't know if any of the muslim women wanna comment on this topic, but let me say one more thing and that is that I have not seen anywhere in quran, that if a husband is disloyal, he should also be beaten in addition to the other punishments mentioned for wives.If any one else has seen that in quran, please let me know.
Amy,
Regarding your query about muslim women replying, I suggest you reread Mad Scientist's replies which are more than adequate, anything I would say would most likely be synonymous with what he said.
[quote]
Originally posted by Philosopher: Women have to be two as a witness.
women gets 1/6th of her husbands inheritence.
women can't have 4 wives at a time.
[/quote]
Mister Philosopher,
Have you ever bothered to find out the reasoning behind the above quoted practices?
[quote]
Originally posted by Girl from Quraysh: Amy,
Regarding your query about muslim women replying, I suggest you reread Mad Scientist's replies which are more than adequate, anything I would say would most likely be synonymous with what he said.
[/quote]
Let me be straight forward and blunt:
Do muslim women accept wife beating as sanctioned by Quran? ( amounts to domestic violence under the laws of most countries)
Girl from Qurysh,
I don't believe you are talking about the reasoning that GIRLS have lesser brains and intellect than men?
Or girls are more emotional than guys?
By accepting beatings whether it is physical or mental(abuse) you just accept mediocrity of society.
Above quotes from quran are merely INTERPRETATIONS those hold no authority what the REAL WORD of QURAAN bears. As we all know one word in arabic may mean 300 different translations. So that may not be an authentic translation(s).
I am sorry GIRLFROM QURYSH, but I donot accept that woman or any creature on earth should be harmed for any reason. Although for my convenience I do eat meat. But hurting something, especially a woman I dont think you will like it too.
And if any one do like their husbands to beat you up than you must have a very low self-esteem.
But it is nowehere written in quran to beat your wife (bruise her on not)
AMY..
No dear AMY no one accept that kind of treatment they might take it cos tey are scared, or they believe they have no choice but think again, would you take that beating?
cogito ergo sum... "I think therefore I am..." & "I am therefore I think"
[quote]
Originally posted by amy:
** Let me be straight forward and blunt:
Do muslim women accept wife beating as sanctioned by Quran? ( amounts to domestic violence under the laws of most countries)**
[/quote]
Actually if you read point b) of my earlier post, you will see that what the Quran sanctions would not stand up in any court as domestic violence.
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
qualified as dharban ghayra mubarrih, or light striking, was
interpreted by early jurists as a (symbolic) use of miswak (a small
natural toothbrush)! They further qualified permissible "striking" as
that which leaves no mark on the body. It is interesting that this
latter fourteen-centuries-old qualifier is the criterion used in
contemporary American law to separate a light and harmless tap or
strike from "abuse" in the legal sense. This makes it clear that even
this extreme, last resort, and "lesser of the two evils" measure that
may save a marriage does not meet the definitions of "physical abuse,"
"family violence, " or "wife battering" in the 20th century law in
liberal democracies, where such extremes are so commonplace that they
are seen as national concerns
Well, here are the reason/wisdom behind the above mentioned issues?
**Q. Why are two witnesses who are women, equivalent to only one witness who is a man ?
A.
**
It is not true that two female witnesses are always considered as equal to only one male witness. It is true only in certain cases. There are about five verses in the Qur’an that mention witnesses, without specifying male or female. There is only one verse in the Qur’an, that says two female witnesses are equal to one male witness. This verse is Surah Baqarah, chapter 2 verse 282. This is the longest verse in the Qur’an and deals with financial transactions. It says:
"Oh! ye who believe!
When ye deal with each other,
in transactions involving future obligation
in a fixed period of time
reduce them to writing and get two witnesses
out of your own men and if there are not two men,
then a man and two women, such as ye choose,
for witnesses so that if one of them errs
the other can remind her."
[Al-Qur’an 2:282]
**This verse of the Qur’an deals only with financial transactions. ** In such cases, it is advised to make an agreement in writing between the parties and take two witnesses, preferably both of which should be men only. In case you cannot find two men, then one man and two women would suffice.
** For instance, suppose a person wants to undergo an operation for a particular ailment. To confirm the treatment, he would prefer taking references from two qualified surgeons. In case he is unable to find two surgeons, his second option would be one surgeon and two general practitioners who are plain MBBS doctors. **
Similarly in financial transactions, two men are preferred. Islam expects men to be the breadwinners of their families. Since financial responsibility is shouldered by men, they are expected to be well versed in financial transactions as compared to women. As a second option, the witness can be one man and two women, so that if one of the women errs the other can remind her. The Arabic word used in the Qur’an is ‘Tazil’ which means ‘confused’ or ‘to err’. Many have wrongly translated this word as ‘to forget’. Thus financial transactions constitute the only case in which two female witnesses are equal to one male witness.
However, some scholars are of the opinion that the feminine attitude can also have an effect on the witness in a murder case. In such circumstances a woman is more terrified as compared to a man. Due to her emotional condition she can get confused. Therefore, according to some jurists, even in cases of murder, two female witnesses are equivalent to one male witness. In all other cases, one female witness is equivalent to one male witness. There are about five verses in the Qur’an which speak about witnesses without specifying man or woman.
While making a will of inheritance, two just persons are required as witnesses. In Surah Maidah chapter 5 verse 106, the Glorious Qur’an says:
"Oh you who believe!
When death approaches any of you,
(take) witnesses among yourself when making bequests."
[Al-Qur’an 5:106]
two just persons of your own (brotherhood)
or other from outside if you are journeying
through the earth and the chance of death befalls you."
[Al-Qur’an 65:2]
Two persons endued with justice in case of talaq.
"Four witnesses are required
in case of charge against chaste women,
[Al-Qur’an 24:4]
There are some scholars who are of the opinion that the rule of two female witnesses equal to one male witness should be applied to all the cases. This cannot be agreed upon because one particular verse of the Qur’an from Surah Noor chapter 24, verse 6 clearly equates one female witness and one male witness:
"And those who launch a charge
against their spouses, and have (in support)
no evidence but their own -
their solitary evidence can be received."
[Al-Qur’an 24:6]
**Hazrat Ayesha (RA) hadith narrated of one witness **
Many jurists agree that even one witness of a woman is sufficient for the sighting of the crescent of the moon. Imagine one woman witness is sufficient for one of the pillars of Islam, i.e. fasting and the whole Muslim community of men and women agree and accept her witness! Some jurists say that one witness is required at the beginning of Ramadaan and two witnesses at the end of Ramadaan. It makes no difference whether the witnesses are men or women.
Some incidents require only female witness and that of a male cannot be accepted. For instance, in dealing with the problems of women, while giving the burial bath i.e. ‘ghusl’ to a woman, the witness has to be a woman.
The seeming inequality of male and female witnesses in financial transactions is not due to any inequality of the sexes in Islam. It is only due to the different natures and roles of men and women in society as envisaged by Islam.
**Answer to: women gets 1/6th of her husbands inheritence.
Q. Under Islamic law, why is a woman’s share of the inherited wealth only half that of a man?
A.
**
The Glorious Qur’an contains specific and detailed guidance regarding the division of the inherited wealth, among the rightful beneficiaries.
The Qur’anic verses that contain guidance regarding inheritance are:
Surah Baqarah, chapter 2 verse 180
Surah Baqarah, chapter 2 verse 240
Surah Nisa, chapter 4 verse 7-9
Surah Nisa, chapter 4 verse 19
Surah Nisa, chapter 4 verse 33 and
Surah Maidah, chapter 5 verse 106-108
There are three verses in the Qur’an that broadly describe the share of close relatives i.e. Surah Nisah chapter 4 verses 11, 12 and 176. The translation of these verses are as follows:
"Allah (thus) directs you as regards your children’s (inheritance): to the male, a portion equal to that of two females, if only daughters, two or more, their share is two-thirds of the inheritance; If only one, her share is a half.
**For parents, a sixth share of the inheritance to each, if the deceased left children; ** If no children, and the parents are the (only) heirs, the mother has a third; if the deceased left brothers (or sisters) the mother has a sixth. (The distribution in all cases is) after the payment of legacies and debts. Ye know not whether your parents or your children are nearest to you in benefit. These are settled portions ordained by Allah; and Allah is All-Knowing, All-Wise.
**In what your wives leave, your share is half. If they leave no child; but if they leave a child, ye get a fourth; after payment of legacies and debts. ** In what ye leave, their share is a fourth, if ye leave no child; but if ye leave a child, they get an eight; after payment of legacies and debts. If the man or woman whose inheritance is in question, has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of legacies and debts; so that no loss is caused (to anyone). Thus it is ordained by Allah; and Allah is All-Knowing Most Forbearing"
[Al-Qur’an 4:11-12]
"They ask thee for a legal decision. Say: Allah directs (them) about those who leave no descendants or ascendants as heirs. If it is a man that dies, leaving a sister but no child, she shall have half the inheritance. If (such a deceased was) a woman who left no child, Her brother takes her inheritance. If there are two sisters, they shall have two thirds of the inheritance (between them). If there are brothers and sisters, (they share), the male having twice the share of the female. Thus doth Allah (swt) makes clear to you (His knowledge of all things).
[Al-Qur’an 4:176]
In most of the cases, a woman inherits half of what her male counterpart inherits. However, this is not always the case. In case the deceased has left no ascendant or descendent but has left the uterine brother and sister, each of the two inherit one sixth. If the deceased has left children, both the parents that is mother and father get an equal share and inherit one sixth each. **In certain cases, a woman can also inherit a share that is double that of the male. ** If the deceased is a woman who has left no children, brothers or sisters and is survived only by her husband, mother and father, the husband inherits half the property while the mother inherits one third and the father the remaining one sixth. In this particular case, the mother inherits a share that is double that of the father. It is true that as a general rule, in most cases, the female inherits a share that is half that of the male. For instance in the following cases:
daughter inherits half of what the son inherits,
wife inherits 1/8th and husband 1/4th if the deceased has no children.
Wife inherits 1/4th and husband 1/2 if the deceased has children
If the deceased has no ascendant or descendent, the sister inherits a share that is half that of the brother.
In Islam a woman has no financial obligation and the economical responsibility lies on the shoulders of the man. Before a woman is married it is the duty of the father or brother to look after the lodging, boarding, clothing and other financial requirements of the woman. After she is married it is the duty of the husband or the son. Islam holds the man financially responsible for fulfilling the needs of his family. In order to do be able to fulfill the responsibility the men get double the share of the inheritance. **For example, if a man dies leaving about Rs. One Hundred and Fifty Thousand, for the children (i.e one son and one daughter) the son inherits One Hundred Thousand rupees and the daughter only Fifty Thousand rupees. Out of the one hundred thousand which the son inherits, as his duty towards his family, he may have to spend on them almost the entire amount or say about eighty thousand and thus he has a small percentage of inheritance, say about twenty thousand, left for himself. On the other hand, the daughter, who inherits fifty thousand is not bound to spend a single penny on anybody. She can keep the entire amount for herself. Would you prefer inheriting one hundred thousand rupees and spending eighty thousand from it, or inheriting fifty thousand rupees and having the entire amount to yourself? **
I know you meant 4 husbands. Well here is the answer by Dr. Zakir Naik.
Q. If a man is allowed to have more than one wife, then why does Islam prohibit a woman from having more than one husband?
A.
**
A lot of people, including some Muslims, question the logic of allowing Muslim men to have more than one spouse while denying the same ‘right’ to women.
Let me first state emphatically, that the foundation of an Islamic society is justice and equity. Allah has created men and women as equal, but with different capabilities and different responsibilities. Men and women are different, physiologically and psychologically. Their roles and responsibilities are different. Men and women are equal in Islam, but not identical.
Surah Nisa’ Chapter 4 verses 22 to 24 gives the list of women with who you can not marry and it is further mentions in Surah Nisa’ Chapter 4 verse 24 “Also (prohibited are) women already married”
The following points enumerate the reasons why polyandry is prohibited in Islam:
**1. If a man has more than one wife, the parents of the children born of such marriages can easily be identified. The father as well as the mother can easily be identified. ** In case of a woman marrying more than one husband, only the mother of the children born of such marriages will be identified and not the father. Islam gives tremendous importance to the identification of both parents, mother and father. Psychologists tell us that children who do not know their parents, especially their father undergo severe mental trauma and disturbances. Often they have an unhappy childhood. It is for this reason that the children of prostitutes do not have a healthy childhood. If a child born of such wedlock is admitted in school, and when the mother is asked the name of the father, she would have to give two or more names! I am aware that recent advances in science have made it possible for both the mother and father to be identified with the help of genetic testing. Thus this point which was applicable for the past may not be applicable for the present.
**2. **Man is more polygamous by nature as compared to a woman.
**3. **Biologically, it is easier for a man to perform his duties as a husband despite having several wives. A woman, in a similar position, having several husbands, will not find it possible to perform her duties as a wife. A woman undergoes several psychological and behavioral changes due to different phases of the menstrual cycle.
**4. **A woman who has more than one husband will have several sexual partners at the same time and has a high chance of acquiring venereal or sexually transmitted diseases which can also be transmitted back to her husband even if all of them have no extra-marital sex. This is not the case in a man having more than one wife, and none of them having extra-marital sex.
The above reasons are those that one can easily identify. There are probably many more reasons why Allah, in His Infinite Wisdom, has prohibited polyandry.
Taken from http://www.whyislam.org/faqs/ question #: 2
If you want to know the reason why in Islam man is allowed to marry 4 wives you should check this site out: http://www.whyislam.org/faqs/ question #: 1
I hope you (philosopher) and everyone else have read all the answers in detail and have ponder over it thoroughly, before jumping to the conclusion and in a hurry to reply back.
Your replies clearly show that you're not here to truly discuss this topic, your refusal to acknowledge opinions/interpretations that undermine what you believe to be the true way of things reveals this quite blatantly.
The basic stress in these verses of the Qur’an is to hinder a person from using force in correcting a domestic problem situation. The Qur’an, it should be observed, has not merely stated that in case a wife is persistent in disrupting the peace and tranquility of a household, her husband should beat her to bring her in line; on the contrary, the Qur’an has actually hindered the man from using force for correcting such a situation by directing him to resort to admonition. Then again, if continual and sincere admonitions of the man seem to be falling on deaf ears, even then the man cannot use force for correcting the situation. The Qur’an has once again hindered the person from using force, by directing him to show his disapproval of the wife’s behavior by resorting to restraint in his conjugal relations with his wife. This restraint, once again, is in the hope to make the wife realize her mistakes.
If we keep the occurrences of domestic abuse and violence – even in the modern “civilized world” – in perspective, we shall observe that it is not whether a person enjoys a legal right to beat his wife or not, which plays any role in such domestic violence. On the contrary, such physical violence is a result, generally, of an emotional outbreak and extreme anger. Man, due to the greater physical strength that he, generally, has as compared to a woman, has a higher tendency of resorting to physical violence in a state of extreme anger and an emotional outbreak. It is, in fact, in such a state of mind that man is most likely to physically harm a woman or to seriously injure her by resorting to force. The Qur’an, it should be observed, has disallowed the man from taking to force in such a state of mind. It has directed the man that even under enraging circumstances, the man should admonish the wife and advise her to correct her behavior. Thus, if seen in the correct perspective, the Qur’an has, in fact, hindered the man from resorting to physical force at the time when he is most likely to do so. In other words, the stated directive of the Qur’an is actually a directive for self-control and self-restraint for the man. Moreover, the act of admonition, which is recommended by the Qur’an at this stage, provides an opportunity for the exchange of views between the two individuals. This opportunity enhances any chance of correction of the situation through dialogue. However, if this dialogue does not improve the situation, even then the man is disallowed from resorting to any physical force. Even now, the Qur’an wants the man to practice self-restraint and to avoid all physical violence. On the contrary, it has directed the man to sever his conjugal relations with the woman, to show his disapproval of the situation.
Thus, seen in the aforementioned perspective, the stated directive of the Qur’an is, in fact, to deter a person from resorting to any physical force in a state of mind, when he is most likely to take a rash action.