The said verse in the Qur’an 4, has been interpreted by many scholars and have been translated by many Quranic translators. Some of these translations and interpretations contradicted each other, some have slight difference as a result of word choices and while some have similar translations. These different translations came about as a result of the many different Islamic religious schools of thoughts from the Middle East, Africa, Asia and the western world. Even among Muslims scholars often disagree on certain verses of the Quran and some they agree, but this one in particular has been one of the most controversial verses contained in the Quran. The chapter deals with spousal roles, differences between a man and woman, a husband and …show more content…
It presents numerous difficulties in translation, since so many of the words have contested meanings. My basic translation here leaves three terms in the original Arabic since they cannot be translated without taking a position on how they should be interpreted. Precisely these issues of interpretation will be explored in the following links, along with whether “strike them” (idribuhunna) is to be taken literally.”
Based on the above analyses of this verse, audience are faced with a struggle to make conclusion about whether or not the verse is in reference to the actual physical beating of the wife or emotionally isolating her in the house whole without having nothing to do with her. Also the verse went on and lamented beating in the form of ‘light beating’, so to my understanding, the verse is actually advocating for women to be punished but lightly as it reads below:
“Men are [qawammuna] over women with what God has favored some over others and with what they (men) spend out of their wealth. In their turn righteous women are devoted and guard the unseen as God has guarded it. As to those women on whose part ye fear disloyalty and ill conduct, admonish them first, next, refuse to share
If within the city a man comes upon a maiden who is betrothed, and has relations with her, you shall bring them both out of the gate of the city and there stone them to death: the girl because she did not cry out for help though she was in the city, and the man because he violated his neighbors wife.”
There is one thing that all the women, be they human or god, in The
An attitude of patriarchy places a high expectation on the oldest male in the household as the authority of the household, his wife (or wives) included. With this, a woman’s sexual experience was owned by the man in authority over her. Any illicit sexual activity of a woman under the authority of a man would have been a slight towards the patriarchal expectations and would be considered shameful for the man, his household, and the woman involved. As a result, ancient society would have expected the husband to act violently in response to any such dishonor put brought upon him by his wife. With these cultural mores in mind, the Prophets’ choice in a marriage metaphor would have been a valuable tool in their rhetorical aim. Weems states:
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, forsake them in beds apart, and beat them. Then if they obey you, take no further action against them. (64)
It is quite clear is that the main virtue of the “good” women is bearing sons to notable (or divine) men, while the crimes of the “bad” women are against their husbands or sons.
So this obviously means that the Prophet isn’t giving a woman a right to do this, but it was a way for the woman to wind up her husband! If he continued to have a problem with the other man then she could tell him that here’s one way to resolve the situation. That would proper freak him out and he’d never allow it! So this enabled him to deal with the
The church’s interpretation of the women is that the husband is the head of her and she should be subjected to him (The New American Bible, Ephesians 5: 22-24). In the wife of bath, her fifth husband was questioning his wife, because of all what was written of bad wives by men (Wife of Bath, pg 699). The Thousand and One Nights is centered on a good king who was deceived and hurt by his wife, which twisted his morality. He vowed to marry a woman each night and in the morning he would kill her. The king’s daughter, Shahrazad, decided to take a stand and marry the king. With her intelligence and storytelling, she was able not only to save her own life, but her kingdom as well (The Thousand and One Nights, pg 554). Shahrazad was a good wife even if it meant risking her life. Men has an impact on his wife. Yes, he is superior to her, but he needs to bring her to holiness and reciprocate her love. Husbands love your wife as much as you love your own bodies (The New American Bible, Ephesians 5:28). Make sure your wife lacks blemish and bring her to holiness and without blame
460). Not to discard men as nothing but women should get the same praise as men do. Men are strong, and will always want to save the girl, but sometimes the girl needs to save herself. The idea that man was made before the woman, must make them more special, yet others says we are to be equals. With the struggle between man and woman, who’s to say what is right and wrong. Both men and women are alike in many ways both can get scared when something goes bump in the night.
There are various issues arising from the patriarchal interpretation of Quranic verses that have prompted much debate about the status of women in the Muslim society and the use of Quranic verses by Islamic jurists to determine Shariah law formations. The classical ways of reading and interpreting the Quran and hadith were patriarchal that extensively contribute to developing sexual and gender discrimination within Muslims and are the core source behind this male-dominant Islamic thinking tradition. In this annotated bibliography, I will use the works of Aziza Al-Hibri, Nawal H. Ammar,
Here we face a paradox, physically that is impossible, but spiritually they complete each other's life so that in marriage, they are one. We also see throughout these lines that she gives her marriage as an example "If ever two were one", "if ever man were loved by wife", "if ever wife was happy in a man". Compare with me ye women if you can. In this verse the poet seems boastful of her relationship; she calls out to women in a bragging manner.
Wealth and property feature heavily in the wife’s portrayal of marriage and along with the issue of her independence is responsible for many of her marital conflicts. The first three husbands "riche and olde" were married each for "hir land and hir tresoor" then discarded as the Wife looks for other prospects. When one of these husbands tries to restrict the Wife’s spending she refuses to let him be both "maister of my body and of my good" so refuses sexual favours in return for her freedom as she will not become a mere possession. She generalizes that women "love no man that taketh or keepth charge" suggesting an element of independence and individualism in 14th century marriage. The wife resents being controlled; she
In these lines, the Wife presents that men should be submissive and acquiescent to their wives. This idea can be observed through the Wife’s fifth marriage to Jankien. Jankien, a misogynistic and dominant figure, loudly recites the words of the “cursed book” (279) as the Wife portrays it. Out of irritation, the Wife
Also, while she claims Biblical support for her views on marriage, the support that she cites is conveniently edited to suit her purposes (for example, Solomon did have 700 wives and 300 concubines -- but his appetites led to his turning away from God; and the marital relationship specified in the Bible is a reciprocal one rather than the one-sided one she speaks of, tilted in favour of the wife -- she conveniently ignores that while the "Apostel [...] / [...] bad oure housbondes for to love us weel", he also exhorts women to love their husbands), and she elsewhere ignores the Bible when it proves difficult to "glose" in her favour (as in her dismissal of its injunction to dress "in habit maad with chastitee and shame"). Moreover, her behaviour is a demonstration of all the anti-feminist accusations
This expresses the idea that women had expectations placed upon them from men as well as society, in order to be deserving of protection.
Due to its ability to harbor some notable rhyme, it hardly appears as plain prose. Concurrently, the Quran lacks the appropriate meters to categorize it as a piece of poetry. It firmly appears as an ascertained approach that was popularly referred to as Saj in pre-Islamic Arabia, although it was an epoch of heated discussions among scholars (Mir). Although the contents, language, and method of the Quran, as well as the social and legal implications emanating from the same, have been examined since ancient duration, new advances have typically been proposed to investigate the book in the light of the mentioned approaches.