bismihi Ta’ala
assalam o alaikum …
here is a title, short, albeit persuasive in its presentation of the usage of the ‘daraba’, which is alleged to imply beating, in the context of 4:34-35, [mis]translated as under
Men are the protectors and maintainers of women, 10 because God has given the one more than the other, and because ofthe sustenance they provide from their own means. Therefore, the righteous women are devoutly obedient, and guard [in the husband’s] absence what God would have them guard. As to those women on whose part you fear disobedience and recalcitrance, [first] admonish them, [next] refuse to share their beds, and [last] “chastise” them; but if they return to obedience, do not seek against them any means of annoyance for God is Most High, Great [above you all]. If you fear a rift between the two of them, appoint two arbiters: one from his family and another from hers; if they wish for peace, God will bring about their reconciliation: for God has full knowledge, and is [thoroughly] acquainted with all things. (4:34-35)
the title is
MARITAL DISCORD
Recapturing the Full Islamic Spirit of Human Dignity
Andul Hamid A. Abusulayman
The International Institute of Islamic Thought, ISBN 1-56564-401-8
with a conclusion from the author in the following words,
IN CONCLUSION, according to the Qur’anic recommendations to restore the marital relationship after the eruption of disobedience and conflict, I have proposed that the true reading of the Qur’anic idiom daraba directs the husband to “move away” from the wife, to “distance” himself from her and to “depart” from the marital home as a last attempt to restore her to reason and help her realize the gravity of recalcitrance and its potential consequences for her and their children. The connotations of departure and seclusion are more readily acceptable and more compatible with the Qur’anic parlance than the association of physical injury, psychological pain, and disgrace. The latter does not result in a dignified marital relationship, or promote human dignity, nor does it create “affection” and “compassions,” which are the foundations of a lasting marriage, especially in the light of the values, prospects, and views of the present era. The analysis described above is well supported by the actual practice of the Prophet. It is an effective emotional remedy that accomplishes the purposes and objectives of Islam in establishing the family structure on a basis of affection, and compassion, and maintains the family as a wholesome environment that nourishes the children spiritually, morally, emotionally, and intellectually.
Obviously, many of our Ummah’s present notions are inadequate and erroneous. This is caused by a history of conflicts between its factions as well as the influence of some non-Islamic cultures and philosophies which cloud the Ummah’s present vision.
Moreover, the understanding of Revelation and its objectives and application as it relates to everyday life is affected by the prevailing human knowledge in accordance with the time and place in which it is set. It is necessary, therefore, for the scholars of our time to pursue relentlessly their critical investigation of such issues liberating the Ummah’s notions and realizing the Shan’ah’s intents. Finally, the conclusions that I have drawn in this paper and in others dealing with similar issues are within the framework of ijtihad. Such should be the attitude and approach of students and scholars of Islam.
hopefully it will be of use to the students of Islam,
regards, abu Kumayl
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