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Introduction
Domestic violence remains a pervasive global issue that transcends borders, cultures, and religions. According to a report from the World Health Organization (WHO), approximately 1 in 3 women worldwide has experienced physical or sexual violence, often at the hands of an intimate partner [1].
They also reported that “the prevalence estimates of lifetime intimate partner violence range from 20% in the Western Pacific, 22% in high-income countries and Europe and 25% in the WHO Regions of the Americas to 33% in the WHO African region, 31% in the WHO Eastern Mediterranean Region, and 33% in the WHO South-East Asia region” [2]. These statistics prove unequivocally that domestic violence is not confined to any single region, faith, or ethnic group, it is a universal crisis that demands collective action.
This alarming reality highlights the urgent need to challenge harmful stereotypes that wrongly associate abuse with particular religions or cultures. Misconceptions often arise when isolated texts or traditions are misinterpreted to justify violence. In the context of Islam, a religion often misunderstood or misrepresented in discussions about gender relations, the question arises: Does Islam support domestic violence?
Many people do reference verses from the Quran, such as Surah An-Nisa (4:35), to express their concerns. However, by examining these texts more closely, it becomes clear that Islam does not endorse domestic violence. Instead, the teachings of Islam promote justice, respect, and harmonious relationships in marriage. Islam advocates for positive and respectful behaviour in all relationships.
Before tackling these allegations against Islam, it’s important to note that Islam proactively combats domestic violence through one of its core teachings: the prohibition on drinking alcohol.
Alcoholism and Domestic Violence
One of the major contributing factors to the persistence of domestic violence is alcoholism, which Islam has vehemently prohibited. In a research, published in the online journal PLOS-Medicine, they analysed hundreds of thousands of medical records and police data from Sweden over a 16-year period, and they found out that “Men with alcohol problems ‘six times more likely to abuse partner’ [3]. University of Oxford Professor Seena Fazel, who led the study, said the findings suggest domestic violence could be reduced with improvements in drug and alcohol treatment services and better monitoring of offenders [4]. This is also reiterated in the UK police report audit, that approximately two-thirds of domestic incidents reported to police involve “under the influence of alcohol” [5]. This leading factor has been addressed by Islam.
Allah says in the Quran about alcohol or any intoxicants:
“O ye who believe, wine, gambling, idols and divining arrows are but abominations and Satanic devices. So turn wholly away from each one of them that you may prosper. Satan desires only to create enmity and hatred among you by means of wine and the game of hazard, and to keep you back from the remembrance of Allah and from Prayer. But will you keep back?” (Surah Al Maidah 5:91-92)
In the sayings of Holy Prophet Muhammad (Hadith), he vehemently prohibited alcohol, even if it is a drop, he stated, “Every intoxicant is unlawful and whatever causes intoxication in large amounts, a small amount of it is (also) unlawful.” [6]
This instruction is to wholly purify society of intoxicants, Islam prohibits even small amounts of alcohol, as addiction often begins with minimal consumption and escalates.
Now let us move on to the allegations:
Allegation 1: The Quran Commands Domestic Violence (Qur’an 4:35)
This verse focuses on the roles and responsibilities of men as protectors and maintainers of women. The verse states:
“Men are guardians (qawwam) over women because Allah has made some of them excel others, and because they (men) spend of their wealth. So virtuous women are those who are obedient, and guard the secrets of their husbands with Allah’s protection. And as for those on whose part you fear disobedience (nushuz), admonish them and leave them alone in their beds, and chastise them (idribuhunna). Then if they obey you, seek not a way against them. Surely, Allah is High, Great.” Surah An-Nisa (4:35)
This verse is often misinterpreted as an endorsement of intimate partner violence. However, an analysis of the key terms used in this verse and the context in which it was revealed reveals a different interpretation that aligns with the core Islamic values of compassion and justice.
The term “qawwam,” referring to the guardianship role of men, is derived from the Arabic root meaning “to stand” or “to take care of.” [7] This connotation signifies that men are entrusted with a protective role over women, managing their affairs, ensuring their well-being, and supporting them, rather than resorting to aggression. The implication of guardianship is not one of oppression but rather entails a responsibility to nurture and safeguard the vulnerable. Thus, Islam places a significant burden of care on men rather than advocating for any abuse.
Understanding “Nushuz” and Its Implications
The reason given for chastisement in this verse is “نشوز” “Nushuz” i.e. disobedience. The term “nushuz” arises from the root word meaning to rise or ascend; in this context, it signifies disobedience or rebellion in the marital relationship. For instance, “nushuz” refers to a woman’s refusal to comply with her husband’s rightful authority, characterized by emotional distancing, dislike, or an inclination to rebel against the marital bond [8].
Islamic scholars, such as Imam Raghib Al Isfahani, defines nushuz as “A woman’s defiance, her dislike for her husband, raising herself above obedience to him, and turning her attention away from him toward someone else whom she prefers over him.” [9]
Recognizing this, the Qur’an provides steps a husband should take if he perceives nushuz in his wife. These steps are below sequentially:
1. Admonish them.
2. Leave them alone in their beds (boycott).
3. Chastise them (idribuhunna).
The progression laid out in this verse indicates that physical chastisement is the last resort, and must be preceded by efforts at communication and emotional distance, signifying that resorts to physicality stand contrary to the spirit of mutual respect emphasized throughout Islamic jurisprudence.
Does “Idribuhunna” connote brutality?
Examining the term “idribuhunna” further highlights the misconception surrounding this passage. While “idribuhunna” is often translated to mean “strike them” or “beat them”, its Arabic root word “ضرب” (daraba) encompasses a variety of meanings, including “to separate,” “to set forth,” or “to travel” [10]. Thus, the term does not inherently denote physical punishment rather, it captures a broader understanding of chastisement that could manifest in alternative forms such as distancing or sort of a metaphorical ‘strike’ against disputes.
The historical context surrounding the revelation of this verse is equally important to consider. Before the advent of Islam, domestic violence was prevalent in Arabian society, with husbands exerting unchecked authority over their wives. The Qur’anic guidance in Surah An-Nisa (4:35) was revealed as a revolutionary step intended to regulate these pre-existing societal norms, imparting a sense of responsibility to husbands towards their wives and addressing abuses entrenched in their practices. Islam sought to curtail violence, urging men to reflect upon their roles as protectors and providers for their families.
Allegation 2: Hadiths Encourage or Allow Partner Abuse
Some people cite certain Hadiths to suggest that Islam permits or encourages domestic violence. However, a foundational principle in Islam is that the Holy Qur’an stands as the highest authority in all matters of law and guidance. No Hadith can override the clear teachings of the Qur’an. Allah the Almighty affirms this in several places, including in Surah an-Nahl (16:45):
“…And We have sent down to thee the Reminder (i.e., the Qur’an) that thou mayest explain to mankind what has been sent down to them, and that they may reflect.”
This verse makes it clear that Holy Prophet Muhammad (sa) was sent to explain and exemplify the Qur’an, not to contradict it. His authentic sayings and actions must always align with the Qur’an and are to be understood in that light.
Therefore, when a Hadith appears to conflict with the values of Qur’an, it should be interpreted carefully, as such cannot be from Holy Prophet. Reports that are ambiguous or whose chains of narration are weak, especially those not found in the most rigorously authenticated collections like Sahih Bukhari and Sahih Muslim, cannot be given priority over clear Qur’anic guidance or well-established Sunnah and sayings of Joy Prophet (sa).
One of such narrations often cited to justify domestic violence is found in Sunan Abi Dawud:
Narrated by Hazrat Umar ibn al-Khattab: “The Prophet (sa) said: A man will not be asked as to why he beat his wife”. [11]
It is worthy of note that this Hadith was recorded in Hadith books such as Sunan Abu Dawud [12], An Nasaa’i, Sunan Ibn Majah [13], Musnad Ahmad, and others, all with the same Chain of Narrators (Isnad) tracing back to a narrator, Abdul Rahman al-Musli.
The Chain of this narration from the Holy Prophet era is as follows: Dawud Ibn Abdullah Al Awdi – Abdur Rahman Al Musli – ‘Ash’ath Ibn Qays- Hazrat Umar Ibn Al Khattab (ra).
However, this Hadith has been classified as ‘weak’ (da’eef) by prominent Hadith scholars. The narrator, Abdul Rahman al-Musli, has been criticized for his unreliability.
Ibn Hajar Al Asqalani said in “Tahzeeb at Tahzeeb” regarding him; “He’s not known with any other Hadith apart from the Hadith of wife beating and the observing of Witr”. He went ahead quoting Abul Fathi al Azdi that Abdur Rahman Al Musli is mentioned among weak narrators, citing this Hadith as example of his weak narration [14].
Imam Shams ad-Dīn adh-Dhahabī also supports the view that he is not a known narrator (لا يعرف). And this established his weakness in narration [15]. Nasirudeen Albani, the popular Albanian Hadith critique scholar also considered this Hadith as unreliable and weak [16].
Conclusively, this Hadith is Ahad (solitary) in nature and the narrator has been deemed as unreliable and weak, and narrations like this are not considered a valid basis for legal rulings in Islamic jurisprudence.
In contrast, other authentic narrations portray the Holy Prophet (sa) as strongly discouraging violence against women.
Importance of Kind Treatment and Restraint
Holy Prophet (sa) exemplified kindness and respect, particularly toward women, as evidenced by his wife, Hazrat A’isha’s (ra) report that he never struck a woman or servant[17]. He instructed men not to harm women, retracting his temporary permission for discipline after complaints of mistreatment and condemning harsh husbands as “the worst among you. [18]”
He advised equitable treatment, urging husbands to provide food and clothing as they would for themselves[19]. While giving marriage guidance to Hazrat Fatimah bint Qais, he warned her against marrying a man named Abu Jahm who proposed to her, describing him as a man who “does not put down his staff,” implying violence or harshness [20]. He favored kindness and mercy in marital life [21].
The Promised Messiah (as) also reinforced this stance, advocating patience and gentleness with wives, viewing any aggression as shameful [22].
The Promised Messiah (as) has also demonstrated his example in this matter:
“My condition is such that once, I happened to call out to my wife loudly, but I felt that the loud call filled my heart with grief, even though no hurtful or harsh word was uttered from my tongue at that time. After that, I kept reciting istighfar [prayer for seeking forgiveness from Allah] for a long time, offered nafl [voluntary prayers] with great humility and concentration and also offered sadaqat [alms] as this harsh attitude towards my wife was the result of my hidden shortcomings regarding the commands of Allah.”[23]
His Holiness, Hazrat Mirza Masroor Ahmad (aba) referred to this example and stated:
“So, these are examples of kind treatment of wives, which are demonstrated in the actions of the Promised Messiah (as) as a result of following the Prophet Muhammad (sa). We can create peace in our home by following their examples.”[24]
In conclusion, the Holy Qur’an and the exemplary life of Holy Prophet (sa) reveal that Islam fundamentally advocates for kindness, respect, and justice in marital relationships. Any interpretations that suggest otherwise misrepresent the true essence of Islam.
About the Author: Missionary Sulaiman Tasleem graduated from Jamia Ahmadiyya Nigeria in 2019 and he is currently a lecturer in the same institution. He is a member of Majlis Ansar Sultanul Qalam in Nigeria.
[1] Violence against women Prevalence Estimates, 2018. Global, regional and national prevalence estimates for intimate partner violence against women and global and regional prevalence estimates for non-partner sexual violence against women. WHO: Geneva, 2021. Retrieved from https://www.who.int/news-room/fact-sheets/detail/violence-against-women
[3] Yu, R. et al. (2019) ‘Mental disorders and intimate partner violence perpetrated by men towards women’, PLoS Medicine, 16(12), e1002995. Doi:10.1371/journal.pmed.1002995.
[4] https://www.bbc.com/news/uk-50887893
[5] https://pmc.ncbi.nlm.nih.gov/articles/PMC8729263/
[6] Sunan Ibn Majah, Kitab-ul-Ashribah, Book 30, No. 3392
[7] Malik Ghulam Farid (2009). Dictionary of the Holy Qur’an. Nazarat Nashro Ishaat, Sadr Anjuman Ahmadiyya, Qadian, India. p. 708.
[8] Edward William Lane (1978). An Arabic-English Lexicon. Islamic Book Center, P.O. Box 1625; Lahore, Pakistan. Part 8, p. 2795
[9] Imam Raghib Al-Isfahani, Al Mufradaat fee ghareebil Quran, Darul M’arifa, page 490
[10] Edward William Lane (1978). An Arabic-English Lexicon. Islamic Book Center, P.O. Box 1625; Lahore, Pakistan. part 5, p. 1779.
[11] Sunan Abi Dawud, Kitab Nikah, Bab fee Darbi Nisa, Hadith No. 2147
[12] Sunan Abi Dawud, Kitab Nikah, Bab fee Darbi Nisa, Hadith No. 2147
[13] Sunan Ibn Majah, Kitab Nikah, Bab Darbi Nisai, Hadith No. 1986
[14] Ibn Hajar Al Asqalaani (2010), Tahzeeb at Tahzeeb, Darul Hadith Cairo, Egypt, vol. 4 page 415.
[15] Shams ad-Dīn adh-Dhahabī (2019), Mizanul I’tidal, Darul Kutubil Ilmiyah, Beirut Lebanon, vol. 4 page 332.
[16] Nasirudeen Albani (1985), Irwa al-Ghalil, maktabah Islamiyah Beirut Lebanon, vol.7 page 98, Hadith No. 2034
[17] Sahih Muslim, Kitabul Fadail, Hadith No. 2328a
[18] Sunan Abi Dawud, Kitab Nikah, Bab fee Darbi Nisa, Hadith No. 2147
[19] Sunan Abi Dawud, Kitab Nikah, Bab fee Darbi Nisa, Hadith No. 2144
[20] Sahih Muslim, Kitab Talaq, Babul Mutallaqah Ath Thalaathan Laa Nafaqatan laha, Hadith No. 1480a
[21] Sahih Muslim, Kitabul Birr wa Silat Wal Aadab, Bab Fadlir Rifq, Hadith No. 2593
[22] Malfuzat, Vol. I, p. 307
[23] Malfuzat, Vol. I
[24] Hazrat Mirza Masroor Ahmad (2017), Garments for Each Other, Lajna Imaillah USA, page 49
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