(January 2, 2013 at 8:12 pm)FutureAndAHope Wrote: Hi,
How can you justify the following teaching from your religion.
Men are superior to women on account of the qualities with which God has gifted the one above the other, and on account of the outlay they make from their substance for them. Virtuous women are obedient, careful, during the husband's absence, because God has of them been careful. But chide those for whose refractoriness you have cause to fear; remove them into beds apart, and scourge them: but if they are obedient to you, then seek not occasion against them: verily, God is High, Great! Rodwell
Men have authority over women because God has made the one superior to the other, and because they spend their wealth to maintain them. Good women are obedient. They guard their unseen parts because God has guarded them. As for those from whom you fear disobedience, admonish them and send them to beds apart and beat them. Then if they obey you, take no further action against them. Surely God is high, supreme. Dawood
Here is a Hadith from Bukhari, vol. 7, # 715, that details Islamic wife beating:
"Narrated Ikrima: 'Rifaa divorced his wife whereupon Abdur-Rahman married her. Aisha said that the lady came wearing a green veil and complained to her (Aisha) and showed her a green spot on her skin caused by beating. It was the habit of ladies to support each other, so when Allah's messenger came, Aisha said, "I have not seen any woman suffering as much as the believing women. Look! Her skin is greener than her clothes! When Abdur-Rahman heard that his wife had gone to the prophet, he came with his two sons from another wife. She said, "By Allah! I have done no wrong to him, but he is impotent and is as useless to me as this," holding and showing the fringe of her garment. Abdur-Rahman said, "By Allah, O Allah's messenger! She has told a lie. I am very strong and can satisfy her, but she is disobedient and wants to go back to Rifaa." Allah's messenger said to her, "If that is your intention, then know that it is unlawful for you to remarry Rifaa unless Abdur-Rahman has had sexual intercourse with you." The prophet saw two boys with Abdur-Rahman and asked (him), "Are these your sons?" On that Abdur-Rahman said, "Yes." The prophet said, "You claim what you claim (that he is impotent)? But by Allah, these boys resemble him as a crow resembles a crow.""
Note Islamic women were suffering from beating more than their non muslum counterparts: "I have not seen any woman suffering as much as the believing women. Look! Her skin is greener than her clothes!"
Mahummad commanded a woman to marry a man who beat women.
Book 009, Number 3527:
…She said: Mu'awiya and Abu'l-Jahm were among those who had given me the proposal of marriage. Thereupon Allah's Apostle said: Mu'awiya is destitute and in poor condition and Abu'l-Jahm is very harsh with women (or he beats women, or like that), you should take Usama b. Zaid (as your husband).
HADITH OF THE SUNAN OF ABU DAWUD
CHAPTER 709 ON BEATING WOMEN #2142
Umar reported the prophet as saying: "A man will not be asked as to why he beat his wife".
HADITH OF THE SUNAN OF IBN-I-MAJAH
Like Abu Dawud, Ibn Majah also has a short chapter dedicated to the topic of wife beating.
#1985
Iyas b. ‘Abdullah, the son of Abu Dhubab reported that Allah’s Messenger said, "Do not beat the slave girls (women folk)." Then Umar visited the Holy Prophet and said, "Allah’s Messenger, women have become emboldened towards their husbands. So allow us to beat them. So, they were beaten (when permission was granted). upon this many groups of women went round the family of Muhammad. When it was morning, he, (the Holy Prophet), said, "Seventy women went round the family of Muhammad this night. Every woman was making a complaint against her spouse. You will not find them the best among you.
#1986
Ash’ath b. Qais is reported to have said, "One night Umar arranged a feast. When it was midnight, he got up and went towards his wife to beat her. I separated them both. When he went to bed, he said to me, "O Ash’ath, preserve from me a thing that I heard from Allah’s messenger. (These things are): A man will not be taken to task for beating his wife (for valid reasons) and do not sleep without observing witr prayer." I forgot the third (exhortation).
Mahummad was known to have hit his wives, himself.
Sahih Muslim #2127:
…When it was my turn for Allah's Messenger to spend the night with me, he turned his side, put on his mantle and took off his shoes and placed them near his feet, and spread the corner of his shawl on his bed and then lay down till he thought that I had gone to sleep. He took hold of his mantle slowly and put on the shoes slowly, and opened the door and went out and then closed it lightly. I covered my head, put on my veil and tightened my waist wrapper, and then went out following his steps till he reached Baqi'. He stood there and he stood for a long time. He then lifted his hands three times, and then returned and I also returned. He hastened his steps and I also hastened my steps. He ran and I too ran. He came (to the house) and I also came (to the house). I, however, preceded him and I entered (the house), and as I lay down in the bed, he (the Holy Prophet) entered the (house), and said: Why is it, O 'Aisha, that you are out of breath? I said: There is nothing. He said: Tell me or the Subtle and the Aware would inform me. I said: Messenger of Allah, may my father and mother be ransom for you, and then I told him (the whole story). He said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes. He struck me on the chest which caused me pain, and then said: Did you think that Allah and His Apostle would deal unjustly with you?…
Sahih Muslim #3506:
Jabir b. 'Abdullah reported: Abu Bakr came and sought permission to see Allah's Messenger. He found people sitting at his door and none amongst them had been granted permission, but it was granted to Abu Bakr and he went in. Then came 'Umar and he sought permission and it was granted to him, and he found Allah's Apostle sitting sad and silent with his wives around him. He (Hadrat 'Umar) said: I would say something which would make the Holy Prophet laugh, so he said: Messenger of Allah, I wish you had seen (the treatment meted out to) the daughter of Kharija when she asked me some money, and I got up and slapped her on her neck. Allah's Messenger laughed and said: They are around me as you see, asking for extra money. Abu Bakr then got up went to 'Aisha and slapped her on the neck, and 'Umar stood up before Hafsa and slapped her saying: You ask Allah's Messenger which he does not possess. They said: By Allah, we do not ask Allah's Messenger for anything he does not possess….
So as you can see the Muslum religion encourages domestic violence against women. This is a terrible thing and should not be allowed to happen. You should seriously consider what they are taught and believe.
Firstly let me explain Surat An-Nisā' (The Women) 4:34
Muhsin Khan
Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are devoutly obedient (to Allah and to their husbands), and guard in the husband's absence what Allah orders them to guard (e.g. their chastity, their husband's property, etc.). As to those women on whose part you see ill-conduct, admonish them (first), (next), refuse to share their beds, (and last) beat them (lightly, if it is useful), but if they return to obedience, seek not against them means (of annoyance). Surely, Allah is Ever Most High, Most 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).
Sahih International
Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband's] absence what Allah would have them guard. But those [wives] from whom you fear arrogance - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them. Indeed, Allah is ever Exalted and Grand.
Tafheem
Men are the protectors and maintainers of women because Allah has made one of them excel over the other, and because they spend out of their possessions (to support them). Thus righteous women are obedient and guard the rights of men in their absence under Allah's protection. As for women of whom you fear rebellion, admonish them, and remain apart from them in beds, and beat them. Then if they obey you, do not seek ways to harm them. Allah is Exalted, Great.
Now let me break the verse down with explanation.
"Men are the protectors and maintainers of women*1"
Tafsir Tafheem:
*1. A qawwam or qayyim is a person responsible for administering and supervising the affairs of either an individual or an organization, for protecting and safeguarding them and taking care of their needs.
This means that men have to protect women and to defend them. To stand up if they are ever in danger. Also it is Islamic law and one of the rights of women in the society that the man has to provide financial support for food,clothing, shelter etc to their mother, wife, sisters and children. If a wife doesn't receive her right of financial support she can get a divorce.
This is something which we would all agree is good.
Why is it that god made the men have to by law defend and protect women. The reason is given. "because Allah has given the one more (strength) than the other*2". That on average men are physically have more strength. (not saying some women are not strong some men are weak just saying on average) So have to protect women.
Explained in Tafsir Tafheem:
The verb used here - a derivative of the root fdl - is not used to mean that some people have been invested with superior honour and dignity. Rather it means that God has endowed one of the sexes (i.e. the male sex) with certain qualities which He has not endowed the other sex with, at least not to an equal extent. Thus it is the male who is qualified to function as head of the family. The female has been so constituted that she should live under his care and protection.
Why do they have to pay money to them. God gives the reason " because they spend out of their possessions (to support them)". Basically a commandment.
"Thus righteous women are obedient"
That women should be obedient to god.
"guard in the husband's absence what Allah orders them to guard"
That they guard their chastity, the husbands property etc in his absence.
However if a women, in this scenario generally regarded as the wife, is no longer being obedient to god or is not giving the rights that the man has within the relationship(can explain rights of the spouses if required) then god gives a general lay out of how to deal with the situation.
Firstly : "advise them/admonish"
That you should sit down and talk to them try and solve the situation. If they persist take the next step
"remain apart from them in beds" To show that your seriously upset stop having sexual relations to show the seriousness of the problem.
The next step requires much explanation due to a mistranslation.
The Qur'an is not in english but in arabic so to truly understand the text we must always refer back to the arabic.
The next line have been mistranslated to "hit/beat/scourge".
For full indepth explanation
http://www.quran434.com/wife-beating-islam.html
This is a clear mistranslation as i will explain.
The word in question in 4:34 is "idriboo" / ٱضْرِبُو for which the Arabic root is Dad-Ra-Ba (ض ر ب).
The 1st verb form (DaRaBa) derived from this root has many different meanings, in fact, it is possibly one of the most diversely used words in the Arabic language. This is primarily because it is often used figuratively as an expression meaning something different to the literal meaning of the phrase. It is estimated that about 100 meanings in all have been given for this form in Classical Arabic dictionaries. It is also recorded in these sources that specific meanings are associated with certain prepositions or subjects, and whilst these are not rigid laws, they can be seen as patterns of common usage. The Quran itself uses this word in different ways as we will now analyse below (they are numbered only for easier reference):
1)
DRB fee al ard = journey in the land/earth
[2:273, 3:156, 4:101, 5:106, 73:20]
Some translators use "go out", "move about".
2)
DRB fee sabeeli Allahi = journey in God's way/path
[4:94]
This is taken literally and non-literally by translators.
3)
DRB + mathal = propound/cite an example/similitude/parable
[2:26, 13:17, 14:24, 14:25, 14:45, 16:74, 16:75, 16:76, 16:112, 17:48, 18:32, 18:45, 22:73, 24:35, 25:9, 25:39, 29:43, 30:28, 30:58, 36:13, 36:78, 39:27, 39:29, 43:17, 43:57, 43:58, 47:3, 59:21, 66:10, 66:11]
With regard to the translation of DRB in the above verses there is variation, depending on translator, e.g. some use variations in 17:48, 25:9, 43:58, 43:17.
4)
kathalika yadribu Allahu al haqqa wa al batila = in this way God propounds/cites the truth and the falsehood
[13:17]
For this verse some use "collides", "puts/shows forth" (e.g. Ibn Kathir), "points out" (e.g. Al Jalalayn).
5)
Fa darabna AAala athanihim fee al kahfi sineena AAadadan = So We sealed/covered on/over their ears in the cave some years
[18:11]
The verse is literally saying the effect of "DRB on/over their ears in the cave" lasted several years. This seems to suggest God kept them isolated in the cave, when they were hiding out, thus cut off from the outside world. Mustansir Mir in "Verbal Idioms of The Qur'an" says it is an idiom meaning to prevent someone from hearing something, sealing off, or put to sleep. The only other related example in which DRB with something is done on/over something else is 24:31, when covers are cast over chests.
6)
Walaw tara ith yatawaffa allatheena kafaroo almala-ikatu yadriboona wujoohahum wa adbarahum wa thooqoo AAathaba al hareeqi
= And if you could but see when the angels/controllers* are taking (unto themselves, i.e. at death) those who reject striking their faces/fronts and backs and (say) "taste the penalty of the fire."
[8:50]
Fakayfa itha tawaffathumu almalaikatu yadriboona wujoohahum wa adbarahum
= So/then how (will it be) when the angels/controllers* take them (unto themselves, i.e. in death) striking their faces/fronts and their backs?
[47:27]
*angels is better translated as controllers, i.e. forces in control of certain functions/laws. There are some controllers we know about, e.g. those found in nature: F=ma, E=mc² etc. and some we do not know about.
In the above two verses, translators commonly use "beat / strike / smite", and whilst this may seem acceptable on the surface this translation does have significant problems when examined more closely:
In 8:50 it says if only you could see, thus clearly implying that what the controllers are doing cannot be seen. And since it is at the time of death, then the controllers cannot be striking the physical fronts/faces and backs as this would be observable. It could be suggested that at death, this is a special/unique transition phase so perhaps the controllers are indeed beating/striking but in a different form somehow, and the living simply cannot see it.
It causes problems with verses such as 7:37, 16:28, 8:51, 6:93-94 in which the controllers are in communication with people being taken at death, and the ones taken are listening properly and answering, but this is highly unlikely if they are being beaten at the same time!
It causes a clear problem with 6:93 when it describes the controllers as stretching/extending forth or opening their hands/powers when taking them at death saying "Bring out your souls...". This sounds unlike striking/beating, and there is no implication of this in the verse at all.
If this is indeed a beating/striking causing pain in some way, then this would be the only example in The Quran of an explicit punishment between death and the 'day of obligation/judgement/requital/due'.
In contrast, the controllers take those who are good with a greeting of peace/salam in 16:32 and there is no mention of taking them gently for example.
To explain away these anomalies it could be suggested 8:50 and 47:27 refer to post Judgement not at death, which would be much more plausible if DRB is interpreted in a punishment way, i.e. beat/strike, but no trasnlator or tafsir/interpretation I have read gives this option.
Thus, is there possibly a more suitable translation? Whatever the controllers are doing it is to their "fronts and backs" and this creates an imagery of a complete surrounding, coming at them from all directions, i.e. there is no escape. This imagery is similar to 6:93 mentioned above. Further, see 6:61 and 21:39. The only other occurrence of the exact same form "yadriboona" is in 73:20 in which it means journey or go/move about. Thus, taking the evidence into account, the Classical Arabic meanings of DRB and its usage in The Quran, it could be translated as the controllers set/march on or put forth or go/move about their fronts and backs, i.e. come at them from all directions. Even the English translation of "strike" has similar imagery to this, but "beat" does not. That is not to say it cannot mean "beat", it theoretically could, but it is not a particularly sound translation when cross-referenced.
As a side note, in M. Asad's notes, he says the early commentator Razi saw this phrase as an allegory: "They have utter darkness behind them and utter darkness before them", suggesting he did not agree with the commonly stated understanding of beating/striking literally.
7)
wal yadribna bi khumurihinna AAala juyoobihinna = and let them draw/cast with their covers over/on their chests
[24:31]
8)
wala yadribna bi-arjulihinna = and let them not strike/stamp/move with their feet
[24:31]
M. Asad translates it as "swing their legs", and in his notes says: The phrase yadribna bi-arjulihinna is idiomatically similar to the phrase daraba bi-yadayhi fi mishyatihi, "he swung his arms in walking" (quoted in this context in Taj al-'Arus), and alludes to a deliberately provocative gait.
This expression seems to effectively imply any movement of the feet that would result in revealing beauty that is meant to be hidden is not allowed (see the full verse of 24:31). It may be interesting to note that to restrict its meaning to strike/stamp would still allow hidden beauty to be revealed by other types of feet movement, thus one could argue for a simpler translation such as: move about, put/cast forth, propound, set. See 38:42 as a comparison, which more clearly implies a specific/literal usage of the feet.
9)
Afanadribu AAankumu al ththikra = Should We withdraw from you the reminder
[43:5]
Some use "turn/keep away", "disregard", "move" and even "should We omit reminding you" (e.g. Mustansir Mir, "Verbal Idioms of The Qur'an"). Simply, "put forth" can also be used, and it may be interesting to note that "AAan kumu / from you" was used, possibly to show instead of 'to put/show forth from one place/person to another place/person' (i.e. the default action of DRB) the process is actually reversed, i.e. taken away from one place/persons.
10)
fa duriba baynahum bi soorin = then put forth between them with a wall
[57:13]
Some use "set-up", "separated", "placed". However, "duriba" is in the passive form, meaning: the subject is being acted upon, i.e. the wall receives the action expressed in the verb, thus the translation of "separated" is inappropriate here.
11)
fa idrib lahum tareeqan fee al bahri yabasan = then indicate for them a dry path in the sea
[20:77]
Some use "show", "strike", "assign" (e.g. Lane), "choose" (e.g. Tabari). It is important to note that Moses was given the above instruction even before setting off in his journey, and when he reaches the sea he doesn't automatically know what to do and awaits guidance from God and receives it by way of inspiration (see 26:61-63). If we couple this information with the fact that Moses did not literally strike a dry path, it shows that it is highly unlikely DRB in this instance had a meaning of "strike", hence perhaps many translators not translating it as such.
12)
idrib bi AAasaka al bahra fa infalaqa = strike with your staff the sea, then it split/separated
[26:63]
idrib bi AAasaka al hajara fa infajarat min hu = strike with your staff the rock, then vented from it (twelve springs)
[2:60]
idrib bi AAasaka al hajara fa inbajasat min hu = strike with your staff the rock, then gushed from it (twelve springs)
[7:160]
It is likely that in the above case, the rock cracked or breached, see 2:74 "...from them are those that split/breach so that water comes forth...". It is possible in these verses that a meaning of "put forth" or "point out" could be used.
13)
idriboohu bi baAAdiha = cite /point out him with some of it (the murder)
[2:73]
The above is commonly translated as "strike him (the murdered person) with part of it (the heifer/cow)" taken from the previous verses. The traditional commentators say this act brought the murdered person back to life and he identified his murderers in this case. However, this understanding becomes extremely weak when all the evidence is taken into account, which we will now analyse, beginning with an accurate translation according to the Arabic:
M=masculine, F=feminine, P=plural, S=singular
And when you (M,P) killed a soul (F,S), then you (M,P) accused each other in it (F,S), and God shall bring out what you (M,P) were hiding/concealing. [2:72]
So We said: "idriboo him (M,S) with some of it (F,S)." Like this God revives the dead (P) and He makes you realise His signs/revelations, maybe you reason/comprehend. [2:73]
A detailed analysis of every occurrence of DRB in The Quran showed there is not one clear occurrence of "beat", and in almost all cases, this meaning is problematic or would not make sense.
No Classical Arabic dictionary gives "beat" in an example without specifying where/what/how/etc. They do not provide one example in which DRB appears with no where/what/how meaning anything other than "strike (with sword/whip/cane, kill in battle)". None reference 4:34 at all.
When The Quran uses DRB to possibly mean a literal strike/hit the preposition "bi" (with/by) is always used in the context. This subtle distinction may not have been fully appreciated or suppressed in a misogynist environment or lost over the years. Please note the significant time gap between the first Classical Arabic dictionary and later ones, thus the meaning of this word could have shifted over the years which is very common in a living language. For example, today it is quite common for Arabic speakers to use DRB to mean "hit/punch/smack/strike" without specifics/preposition, even though this usage is unheard of in Classical Arabic dictionaries, thus convincing an Arabic speaker of today that DRB could mean something other than this can be difficult.
If DRB is taken to mean "beat/hit/strike" in 4:34 it causes significant problems logically and conceptually, and in a few instances causes contradiction within The Quran. This is also probably why no Quran commentator, past or present, uses The Quran itself to justify this view.
The internal example of 58:1-4 provides perfect explanation and correlation for 4:128-129, and also 4:34-35. All other evidence within The Quran reinforces this finding. The understanding put forward in this work is also the only understanding to provide a logical and sequential link from 4:34 to 4:35.
All examples of DRB with a direct object and no prepositions mean "put/show forth", providing internal consistency of usage. And when used in the same way as 4:34, i.e. applied to a person in 43:57 and 2:73 it means the exact same thing. In 43:57 Jesus is the second object of the verb DuRiBa, and in this verse it is in the perfect passive form meaning the object received the action expressed in the verb, i.e. Jesus received DRB, i.e. Jesus was put/shown forth / cited/indicated (as an example) by those disputing. In 43:57 "mathala" could be considered an adverbial accusative that names or modifies the action of the verb. So the type of "darab" of the object "Jesus" is that of an "example". As we can clearly see a literal/physical striking of Jesus is nonsensical, and if we remove this modification of the verb, this shows when applied to a person as the object DRB on its own means to cite/indicate or put/show forth. A perfect match with 4:34 and 2:73.
There is inconsistency in early understandings regarding the origin of the verse, its interpretation, and significant overlap with other verses etc but it could be argued they agree on the basic points. Not all early commentaries have been reviewed, only the more well known ones. The evidence suggests that traditional narrations have been incorrectly associated with 4:34, and are more suited to 4:15-19.
Clear evidence exists in the traditional narrations/ahadith AND Classical Arabic dictionaries showing that if "beat/hit" is chosen it would cause contradiction amongst these sources.
In a sheer balance of probabilities as to which view is correct, it is clear The Quran says one thing, and non-Quranic sources (traditional narrations, early commentators, Arabic dictionaries) suggest another albeit with variation/inconsistency. If "hit/beat/strike" is chosen then the only possibility, without causing a contradiction with The Quran, is if it is done with absolutely no pain caused, i.e. symbolic. Anything more would be a criminal act. This may explain why some early commentators/jurists chose to interpret it in a symbolic way. Of course, this is not the meaning The Quran overwhelmingly points to, but it is the only viable option left for the traditional/common position.
IN SHORT
The word used has a variety of meaning and in this context is symbolic due to no reference to anything physical.
explained in this video:
http://www.youtube.com/watch?v=uOGe-NI3wQA 22minutes
and
http://www.youtube.com/watch?v=s1DpNIJL-Fk up to 3mins
Summed up the quran doesnt say beat or hit. When trying to understand a verse from the quran we have to look at the same word in other verses. In other verses it is used in a metaphsical sense of how an idea hits or another way to get the point across. Because the next verse says : surah 4:35
Sahih International
"And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, Allah will cause it between them. Indeed, Allah is ever Knowing and Acquainted [with all things]."
That if theyre is a still a dispuite bring in your relatives and her relatives and have a discussion to fix it. how could it mean hit if he then goes and gets her father and says "hey btw i was just beating your daughter up."
In short the quran doesnt say in this verse to beat your wife. Watch the video explains it easily from sheikh yusef estes who asked scholors from Egypt in Cairo on the topic.
Next i will be explaining Hadiths.
It is important when looking at a hadith that isnt from sahih bukhari or sahih muslim is first to check if it is authentic or trustworthy and not false.
Next to see if it doesnt contradict the quran if it does it is false and disregarded due to it not being the word of god.
So let me explain the hadiths quoted:
Bukhari, Volume 7, Book 72, Number 715:
Narrated 'Ikrima:
Rifa'a divorced his wife whereupon 'AbdurRahman bin Az-Zubair Al-Qurazi married her. 'Aisha said that the lady (came), wearing a green veil (and complained to her (Aisha) of her husband and showed her a green spot on her skin caused by beating). It was the habit of ladies to support each other, so when Allah's Apostle came, 'Aisha said, "I have not seen any woman suffering as much as the believing women. Look! Her skin is greener than her clothes!" When 'AbdurRahman heard that his wife had gone to the Prophet, he came with his two sons from another wife. She said, "By Allah! I have done no wrong to him but he is impotent and is as useless to me as this," holding and showing the fringe of her garment, 'Abdur-Rahman said, "By Allah, O Allah's Apostle! She has told a lie! I am very strong and can satisfy her but she is disobedient and wants to go back to Rifa'a." Allah's Apostle said, to her, "If that is your intention, then know that it is unlawful for you to remarry Rifa'a unless Abdur-Rahman has had sexual intercourse with you." Then the Prophet saw two boys with 'Abdur-Rahman and asked (him), "Are these your sons?" On that 'AbdurRahman said, "Yes." The Prophet said, "You claim what you claim (i.e.. that he is impotent)? But by Allah, these boys resemble him as a crow resembles a crow,"
In the above Hadith, there are few points to notice and mention:
1- The man failed to follow Noble Verse 4:34 which was sent by Allah Almighty to protect women from harmfull men.
2- The woman was trying to get back with her first husband. In Islam, if a woman gets divorced or divorces herself from her husband through the Islamic court by "Khala'", then the only way she can get back with her husband, or her husband gets back to her is by HER MARRYING ANOTHER PERSON, HAVE SEXUAL INTERCOURSE WITH HIM, AND THEN GET A DIVORCE FROM HIM. This is to guarantee that divorce would not be a joke among Muslims.
3- The woman was claiming that her second husband was sexually no good. The husband disputed that, and brought his two sons from another marriage as a proof that he can perform sex. The Prophet peace be upon him then told the woman "by Allah, these boys resemble him as a crow resembles a crow".
4- Aisha's opinion about the woman's bruise doesn't prove or disprove anything. She got angry because she saw another woman badly beaten, which is perfectly fine and acceptable. But her emotions and opinions are not Islamic Verdicts!
Many authentic hadith proof that Islam liberated women and made them free. See hadith Sunan Abu-Dawud, Book 11, Marriage (Kitab Al-Nikah), Number 2138 & 2139.
In ‘Sahih Muslim, Book 018, Number 4251’ we see that a woman in islam is even allowed to take from her husband's property without his knowledge if he falls below this basic level of supporting her. Also Umar Ibn khattab told the prophet that ‘women had the upperhand over men in Medina in’ in Sahih Bukhari,Volume 7, Book 62, Number 119’ , the prophet showed a smile after hearing this.
This clearly proofs that aicha’s reaction was based on emotions, which is normal and perfectly fine. We also have to notice that in pre-islamic (before islam) time women were depressed by the arabs, Islam came to liberate those women and to give them many rights. Unfortunately some muslim men (still today) fail to follow the true message of Islam, instead of this they follow their evil (pagan) cultural practices and customs! , this has nothing to do with Islam! Islam honours women and clearly fobids the cruel beating of wives!
Secondly the hadith tells only one part of the incident, it doesn’t mention anything about the decision made by the prophet after this incident , simply because only one part of the story is known and written down. So it’s rediculous to say that Islam and the prophet allowed wife beating, as a matter of fact the opposite is true!
Noble Verses and Sayings about the prohibition of wife beating:
The following Noble Verses and Sayings from the Noble Quran and Prophet Muhammad peace be upon him respectively seem to very well support the above interpretation:
"...Do not retain them (i.e., your wives) to harm them...”(The Noble Quran, 2:231)
"If a wife fears cruelty 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; even though men's souls are swayed by greed. But if ye do good and practise self-restraint, God is well-acquainted with all that ye do.” (The Noble Quran, 4:128)
Narrated Mu'awiyah al-Qushayri: "I went to the Apostle of Allah (peace_be_upon_him) and asked him: What do you say (command) about our wives? He replied: Give them food what you have for yourself, and clothe them by which you clothe yourself, and do not beat them, and do not revile them.”
(Sunan Abu-Dawud, Book 11, Marriage (Kitab Al-Nikah), Number 2139)
Narrated Mu'awiyah ibn Haydah: "I said: Apostle of Allah, how should we approach our wives and how should we leave them? He replied: Approach your tilth when or how you will, give her (your wife) food when you take food, clothe when you clothe yourself, do not revile her face, and do not beat her.”
(Sunan Abu-Dawud, Book 11, Marriage (Kitab Al-Nikah), Number 2138)
"on the contrary 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 God brings about through it a great deal of good.” (The Noble Quran, 4:19)
Riyad as Saliheen, chapter 34, ‘treating women well’ Nr. 279. Iyas ibn 'Abdullah ibn Abi Dhubab reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Do not beat the female slaves of Allah." Then 'Umar came to the Prophet and said, "The women have become bold towards their husbands," and so he made an allowance to beat them. Then many women surrounded the family of the Messenger of Allah to complain about their husbands. The Messenger of Allah, may Allah bless him and grant him peace, said, "The people of the household of Muhammad have surrounded by many women who are complaining about their husbands. Those men are not among the best of you."
Another authentic version in Sahih Ibn Hibban (9:491) adds that the Prophet then revoked the dispensation.
Also the prophet did never beat any of his wives
Aaishah (Radhiallahu 'Anha) said: "Allaah's Messenger (Sallallahu 'Alaihi Wa Sallam) never hit anything with his hand ever, except when fighting in the path of Allaah. Nor did he ever hit a servant or a woman." [Recorded by Ibn Maajah. Al-Albaanee graded it Saheeh.]
As muslims we have to follow the example of the prophet (who never beat his wives !)
"You have indeed in the Messenger of Allah an excellent example for him who hopes in Allah and the Last Day and who remember Allah much" Surah Ahzab [33:21]
Riyad as Saliheen, chapter 34, ‘treating women well’, nr 278. Abu Hurayra stated, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'The most perfect of believers in belief is the best of them in character. The best of you are those who are the best to their women.'" [at-Tirmidhi]
Riyad as Saliheen, chapter 34, ‘treating women well’, nr. 275. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "A believing man should not hate a believing woman. If he dislikes something in her character, he should be pleased with some other or another trait of hers." [Muslim]
Riyad as Saliheen, chapter 34, ‘treating women well’, nr. 273. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Treat women well. Woman was created from a rib. The most crooked part of the rib is the top part. If you try to straighten it, you will break it. If you leave it, it remains crooked. So treat women well."
His statement that “the best of you are the best in their behavior towards their wives, and I am the best of you in my behavior towards my wives” shows that
(1) wife-beaters are the worst men and
(2) no Muslim wife-beater can possibly claim to imitate the Prophet , although Allah Most High said to imitate him : {Verily in the messenger of Allah ye have a good example for him who looketh unto Allah and the last Day, and remembereth Allah much}
(Quran 33:21).
Muslim, Book 009, Number 3527:
Fatima bint Qais reported: My husband Abu 'Amr b. Hafs b. al-Mughira sent 'Ayyish b. Abu Rabi'a to me with a divorce, and he also sent through him five si's of dates and five si's of barley. I said: Is there no maintenance allowance for me but only this, and I cannot even spend my 'Idda period in your house? He said: No. She said: I dressed myself and came to Allah's Messenger. He said: How many pronouncements of divorce have been made for you? I said: Three. He said what he ('Ayyish b. Abu Rabi'a) had stated was true. There is no maintenance allowance for you. Spend 'Idda period in the house of your cousin, Ibn Umm Maktum. He is blind and you can put off your garment in his presence. And when you have spent your Idda period, you inform me. She said: Mu'awiya and Abu'l-Jahm were among those who had given me the proposal of marriage. Thereupon Allah's Apostle said: Mu'awiya is destitute and in poor condition and Abu'l-Jahm is very harsh with women (or he beats women), you should take Usama b. Zaid (as your husband).
Doesnt he in this hadith tell her to marry usama b.zaid not abu'l-jahm who was the wife beater?
Again in this verse :
Muslim, Book 009, Number 3526:
Fatima bint Qais reported that her husband divorced her with three, pronouncements and Allah's Messenger made no provision for her lodging and maintenance allowance. She (further said): Allah's Messenger said to me: When your period of 'Idda is over, inform me. So I informed him. (By that time) Mu'awiya, Abu Jahm and Usama b. Zaid had given her the proposal of marriage. Allah's Messenger said: So far as Mu'awiya is concerned, he is a poor man without any property. So far as Abu Jahm is concerned, he is a great beater of women, but Usama b. Zaid. she pointed with her hand (that she did not approve of the idea of marrying) Usama. But Allah's Messenger said: Obedience to Allah and obedience to His Messenger is better for thee. She said: So I married him, and I became an object of envy.
She marries the non wife beating man if i read correct?
Abu Dawud, Book 11, Number 2142
Narrated Umar ibn al-Khattab:
The Prophet said: A man will not be asked as to why he beat his wife.
very simple explanation this hadith is classified as da'if/weak by Al-Albaani so isn't trustworthy. So is false.
btw i like how youve copied fresh of the internet. Well ive done the same so...
I cant find those hadiths from sunan ibn majah. Could you please provide book numbers.
And now to sahih muslim.
Muslim, Book 004, Number 2127:
Muhammad b. Qais said (to the people): Should I not narrate to you (a hadith of the Holy Prophet) on my authority and on the authority of my mother? We thought that he meant the mother who had given him birth. He (Muhammad b. Qais) then reported that it was 'A'isha who had narrated this: Should I not narrate to you about myself and about the Messenger of Allah (may peace be upon him)? We said: Yes. She said: When it was my turn for Allah's Messenger (may peace be upon him) to spend the night with me, he turned his side, put on his mantle and took off his shoes and placed them near his feet, and spread the corner of his shawl on his bed and then lay down till he thought that I had gone to sleep. He took hold of his mantle slowly and put on the shoes slowly, and opened the door and went out and then closed it lightly. I covered my head, put on my veil and tightened my waist wrapper, and then went out following his steps till he reached Baqi'. He stood there and he stood for a long time. He then lifted his hands three times, and then returned and I also returned. He hastened his steps and I also hastened my steps. He ran and I too ran. He came (to the house) and I also came (to the house). I, however, preceded him and I entered (the house), and as I lay down in the bed, he (the Holy Prophet) entered the (house), and said: Why is it, O 'A'isha, that you are out of breath? I said: There is nothing. He said: Tell me or the Subtle and the Aware would inform me. I said: Messenger of Allah, may my father and mother be ransom for you, and then I told him (the whole story). He said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes. He struck me on the chest which caused me pain, and then said: Did you think that Allah and His Apostle would deal unjustly with you? She said: Whatsoever the people conceal, Allah will know it. He said: Gabriel came to me when you saw me. He called me and he concealed it from you. I responded to his call, but I too concealed it from you (for he did not come to you), as you were not fully dressed. I thought that you had gone to sleep, and I did not like to awaken you, fearing that you may be frightened. He (Gabriel) said: Your Lord has commanded you to go to the inhabitants of Baqi' (to those lying in the graves) and beg pardon for them. I said: Messenger of Allah, how should I pray for them (How should I beg forgiveness for them)? He said: Say, Peace be upon the inhabitants of this city (graveyard) from among the Believers and the Muslims, and may Allah have mercy on those who have gone ahead of us, and those who come later on, and we shall, God willing, join you.
Again very simple explanation mistranslation:
Answer to the mistranslation:
The term used in the hadith is:
(post didnt like arabic)
http://www.answering-christianity.com/ka...iths_1.jpg
Imam Nawawi in his Sharh states that:
http://www.answering-christianity.com/ka...iths_2.jpg
The word "lahada" according to the lexicographers means, "to push" (dafa'a).
The usage of the word "struck" is not a correct translation. Rather, the phrase should be translated as (as Gf haddad said):
- He pushed my chest with a push that made me sore
Secondly, this calls to an important matter that is related to the Hand imposition of the Prophet - Allah bless him - because it is a gesture associated with driving away evil influence (waswâs) and conferring blessing as the following reports show:
1. Ubay ibn Ka`b said: "There occurred in my mind a sort of denial which did not occur even during the Days of Ignorance. When the Messenger of Allah - Allah bless and greet him - saw how I was affected, he slapped me on the chest. I broke into a sweat and felt as if I were looking at Allâh in fear."
(Sahih Muslim)
2. Jarir ibn Abdullah Al Bajalî was sent by the Prophet - Allah bless him - on a mission to destroy Dhu Al Kahalasa, the idol-house of Khatham, nicknamed the Yemenite Kaba. Jarr narrates:
"I went along with a hundred and fifty horsemen but I could not sit steadily on horse. I mentioned it to the Messenger of Allah - Allah bless and greet him - who then struck his hand on my chest so hard that I could see the trace of his fingers on it, saying: 'O Allah! Grant him steadfastness and make him a guide of righteousness and a rightly-guided one!' (Bukhari and Muslim)
More proof that the correct translation is
‘He pushed my chest with a push that made me sore’
Aaishah (Radhiallahu 'Anha) said: "Allaah's Messenger (Sallallahu 'Alaihi Wa Sallam) never hit anything with his hand ever, except when fighting in the path of Allaah. Nor did he ever hit a servant or a woman." [Recorded by Ibn Maajah. Al-Albaanee graded it Saheeh.]
Wife-beating can’t be considered "in the Cause of Allaah" - the reference in the Hadeeth is a reference to Jihaad on the battlefield. "When the prohibitions of Allaah were violated" is a reference to someone committing a crime, and their being tried and then punished by flogging. This is not a reference to the way a husband should treat his wife.
So here we clearly see in a sahih (authentic) hadith that Aisha clearly told that the prophet ‘never hit a servent or a women’.
So this is also a clear proof that The usage of the word "struck" is not a correct translation. Rather, the phrase should be translated as (as Gf haddad said):
- He pushed my chest with a push that made me sore
NO BEATING!
Next verse very simple read the whole hadith not misquote.
Sahih Muslim HadithHadith 3506 Narrated byJabir ibn Abdullah
AbuBakr came and sought permission to see Allah's Messenger (peace be upon him). He found people sitting at his door and none amongst them had been granted permission, but it was granted to AbuBakr and he went in. Then came Umar and he sought permission and it was granted to him and he found Allah's Apostle (peace be upon him) sitting sad and silent with his wives around him. He (Umar) said: I wanted say something which would make the Holy Prophet (peace be upon him) laugh, so he said: Messenger of Allah, I wish you had seen (the treatment meted out to) the daughter of Kharijah when she asked me for some money, and I got up and slapped her on her neck. Allah's Messenger (peace be upon him) laughed and said: They are around me as you see, asking for extra money. AbuBakr then got up, went to Aisha (Allah be pleased with her) and slapped her on the neck, and Umar stood up before Hafsah and slapped her saying: You ask Allah's Messenger (peace be upon him) for that which he does not possess. They said: By Allah, we do not ask Allah's Messenger (peace be upon him) for anything he does not possess. Then he withdrew from them for a month or for twenty-nine days. Then this verse was revealed to him: "Prophet: Say to thy wives....for a mighty reward" (xxxiii.28). He then went to Aisha and said: I want to propound something to you, Aisha, but want no hasty reply before you consult your parents. She said: Messenger of Allah, what is that? He (the Holy Prophet) recited to her the verse, whereupon she said: Is it about you that I should consult my parents, Messenger of Allah? Nay, I choose Allah, His Messenger, and the Last Abode; but I ask you not to tell any of your wives what I have said. He replied: Not one of them will ask me without my informing her.
God did not send me to be harsh, or cause harm, but He sent me to teach and make things easy.
After reading the whole hadith, you would get the whole picture of the incident.
Hadiths Against wife beating:
Abu Dawud, Book 11, Number 2137:
Narrated Mu'awiyah al-Qushayri:
Mu'awiyah asked: Apostle of Allah, what is the right of the wife of one of us over him? He replied: That you should give her food when you eat, clothe her when you clothe yourself,
do not strike her on the face, do not revile her or separate yourself from her except in the house.
Abu Dawud, Book 11, Number 2138:
Narrated Mu'awiyah ibn Haydah:
I said: Apostle of Allah, how should we approach our wives and how should we leave them? He replied: Approach your tilth when or how you will, give her (your wife) food when you take food, clothe when you clothe yourself, do not revile her face,
and do not beat her.
Abu Dawud, Book 11, Number 2139:
Narrated Mu'awiyah al-Qushayri:
I went to the Apostle of Allah and asked him: What do you say (command) about our wives? He replied: Give them food what you have for yourself, and clothe them by which you clothe yourself,
and do not beat them, and do not revile them.
In these three hadiths when the prophet was asked how to treat their wifes they were told feed them, cloth the, be kind and don't beat them.
Bukhari, Volume 8, Book 73, Number 68:
Narrated 'Abdullah bin Zam'a:
The Prophet forbade laughing at a person who passes wind, and said, "How does anyone of you beat his wife as he beats the stallion camel and then he may embrace (sleep with) her?"
Here the prophet questions anyone who can beat his wife. Showing that he disagreed with wife beating and that wife beating is bad.
Their are various other hadith that say don't beat your wife.
Explained in tafsir ibn kathir
Tafsir Ibn Kathir, chapter 68:
Imam Ahmad recorded that `A'ishah said, "The Messenger of Allah never struck a servant of his with his hand, nor did he ever hit a woman. He never hit anything with his hand, except for when he was fighting Jihad in the cause of Allah. And he was never given the option between two things except that the most beloved of the two to him was the easiest of them, as long as it did not involve sin. If it did involve sin, then he stayed farther away from sin than any of the people. He would not avenge himself concerning anything that was done to him, except if the limits of Allah were transgressed. Then, in that case he would avenge for the sake of Allah.''
The prophet is the example of muslims and if he never it a women then muslims should follow his example.
So in conclusion the verse quoted from the Qur'an doesnt permit wife beating or say wife beating. The hadiths you quoted were either mistranslated, misquoted, misunderstood or not authentic.
To some up Islam is a religion that respects women and condones wife beating in any form.
(i dont think the arabic has come up please inform me so i can add it)
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