A CRITICAL ANALYSIS ON VARIOUS

INTERPRETATIONS OF QIWAMAH WITH SPECIAL

FOCUS ON AMINA WADUD’S QURAN AND
WOMEN

MUHAMMED RIFAD K
Ad No: 833
Reg. No: 210075

DARUL HIDAYA DA’WA COLLEGE,

MANUR, KERALA, INDIA
DECEMBER, 2023

I
A CRITICAL ANALYSIS ON VARIOUS INTERPRETATIONS OF QIWAMAH WITH SPECIAL FOCUS ON
AMINA WADUD’S QURAN AND WOMEN

MUHAMMED RIFAD K
Ad No: 833
Reg. No: 210075

A dissertation submitted in partial fulfilment of the requirements for

the PG admission

DARUL HIDAYA DA’WA COLLEGE,

MANUR, KERALA, INDIA
DECECMBER, 2023

II
 ABSTRACT

This work elucidates the Qur'anic verse on ‘men are caretakers of women’ (4:34), which

legalises the mechanism of qiwamah (the responsibility of man to protect and manage the

affairs of a woman). This is significant given the fact that the verse has been controversial

for a long time, especially in feminist discourse. The controversies are extreme, which often

leads to picturing the verse and its commentaries as misogynist. Using the critical analysis

method, the researcher has surveyed Amina Wadud’s arguments, criticising them with

certain commentaries from both mediaeval and modern times. As a result, the study reveals

that a blind viewpoint of the verse as a tool of male oppression is unacceptable. It also finds

that qiwamah, according to the commentaries, is a mechanism of reciprocity between the

two genders, meant to preserve a peaceful family system with fully complementary gender

roles and the protection of women.

III
 ‫الملخص‬

‫توضح هذه الدراسة اآلية القرآنية اليت تقول "الرجال قوامون على النساء" (‪ ،)4:34‬واليت تش)رع‬
‫آلي ))ة القوام ))ة (مس ))ؤولية الرج ))ل عن محاي ))ة وإدارة ش ))ؤون املرأة)‪ .‬وه ))ذا أم ))ر مهم نظ )ًر ا للحقيق ))ة أن‬
‫اآلي ))ة ك ))انت مث ))ار ج ))دل لف ))رتة طويل ))ة‪ ،‬خاص ))ة يف احلوار النس ))وي‪ .‬ت ))رتاوح اجلدليات بني ط ))رفني‬
‫متناقض ))ني‪ ،‬مما ي ))ؤدي يف كث ))ري من األحي ))ان إىل وص ))ف اآلي ))ة وتعليقاهتا بأهنا متح ))يزة ض ))د املرأة‪.‬‬
‫باستخدام طريقة التحليل النقدي‪ ،‬قام الباحث بدراسة حجج أمينة ودود ونق))دها باس))تخدام بعض‬
‫التعليقات من العصور الوسطى واحلديثة‪ .‬ونتيجة لذلك‪ ،‬تكش)ف الدراس)ة أن النظ)رة الض)يقة لآلي)ة‬
‫ك))أداة لقم))ع املرأة غ))ري مقبول))ة‪ .‬كم))ا توص))لت الدراس))ة إىل أن القوام))ة‪ ،‬وفًق ا للتعليق))ات‪ ،‬هي آلي))ة‬
‫للتب)ادل بني اجلنس)ني‪ ،‬هتدف إىل احلف)اظ على نظ)ام أس)ري س)لمي يعتم)د على أدوار جنس)ية تكم)ل‬
‫بعضها البعض ومحاية املرأة‪.‬‬

‫‪IV‬‬
 APPROVAL PAGE

I certify that I have supervised and read this study and that in my opinion it
conforms to acceptable standards of scholarly presentation and is fully adequate, in
scope and quality, as a dissertation for admission to PG.

…………………

Supervisor
Usthad Nihad Hudawi

This dissertation was submitted to the principal of Darul Hidaya Da’wa College
and is accepted as a dissertation for PG admission.

…………………

Principal

Received to be sent for evaluation on (............................................................)

Office of Academic Affairs (signature and seal)

V
 DECLARATION

I do hereby declare that this dissertation is the result of my own investigation, except
where otherwise stated. I also declare that it has not been previously or concurrently
submitted for any other degrees at DHIU or other Institutions.

MUHAMMED RIFAD K

Reg.No: 210075

Ad.No: 833

S/O HASSAN KUTTY

KUNNATHAKATH HOUSE

THEYYALA (PO),

676320 (PIN),

THEYYALA, MALAPPURAM,

KERALA, INDIA

9895455681

mrifadkunnathakath@gmail.com

Date.................................. Signature................................

VI
 DARUL HIDAYA DA’WA COLLEGE MANOOR,
KALADI (PO), KERALA, INDIA

DECLARATION OF COPYRIGHT AND AFFIRMATION OF FAIR USE OF

UNPUBLISHED RESEARCH

Copyright © 2023 by MUHAMMED RIFAD K

All rights reserved.

A CRITICAL ANALYSIS ON VARIOUS INTERPRETATIONS

OF QIWAMAH WITH SPECIAL FOCUS ON AMINA
WADUD’S QURAN AND WOMEN

No part of this unpublished research may be reproduced, stored in a retrieval

system, or transmitted, in any form or by any means, electronic, mechanical,
photocopying, recording, or otherwise without prior written permission of
the copyright holder except as provided below.
1. Any material contained in or derived from this unpublished research may only
be used by others in their writing with due acknowledgement.

2. DHDC or its library will have the right to make transmit copies (print or
electronic) for institutional and academic purposes.

3. The DHDC library will have the right to make, store in a retrieval system and
supply copies of this unpublished research if requested by other universities and
research libraries.

Affirmed by MUHAMMED RIFAD K

Date ……………………………… Signature…………………………………

VII
 ACKNOWLEDGEMENTS

In the name of Allah, Full of Compassion, Ever Compassionate.

All praises be to Allah the Lord of the Universe. Let His regards and salutations be
upon the
Holy Prophet Muhammad and his family and companions.

I thank my honourable guide Ustad Nihad Hudawi for having generous with his precious
time, guidance, and support to complete this dissertation. I express my special gratitude to
Hafiz Abid Husain Hudawi, Hadi Anas Hudawi and Hadi Muneer Hudawi for the careful
attention, valuable suggestions and critical assessment he showed to the qualitative purpose
of this dissertation.
I express my deepest gratitude to all my teachers, well-wishers, friends, and students in
Darul Hidaya Da’wa College who helped to complete this work. May Allah, the almighty,
bestow His rewards and blessings on them.
Finally, I state that I am alone responsible for the entire faults that remain in this
dissertation. May Allah accept this humble attempt and make it fruitful for this life and
hereafter, Amin.

VIII
 CONTENTS
ABSTRACT...........................................................................................................................III
‫الملخص‬.....................................................................................................................................IV

APPROVAL PAGE..........................................................................................................V

DECLARATION............................................................................................................VI

ACKNOWLEDGEMENTS..........................................................................................VIII

CHAPTER ONE.....................................................................................................................1
INTRODUCTION TO THE STUDY...................................................................................1

1.2 INTRODUCTION.......................................................................................................1

1.3 STATEMENT OF PROBLEM...................................................................................2

1.4 RESEARCH QUESTIONS.........................................................................................3

1.5 RESEARCH OBJECTIVES........................................................................................4

1.6 LITERATURE REVIEW............................................................................................4

1.7 METHODOLOGY OF STUDY..................................................................................5

1.8 SCOPE AND LIMITATION......................................................................................5

1.9 SIGNIFICANCE OF STUDY.....................................................................................6

CHAPTER TWO....................................................................................................................7
QIWAMAH: AN ANALYSIS ON VARIOUS INTERPRETATIONS FOR THE
CONCEPT IN THE TRADITIONAL EXEGESIS.............................................................7

2.1 INTRODUCTION.......................................................................................................7

2.2 CONTEXT..................................................................................................................8

2.3 CO-RELATION WITH PREVIOUS VERSES..........................................................9

2.4 DEFINITIONS OF QIWAMAH................................................................................10

2.5 THE TWO PILLARS OF QIWAMAH......................................................................16

2.6 DISRUPTION OF MARITAL HARMONY............................................................20

CHAPTER THREE..............................................................................................................23
VERSE 4:34: HOW ISLAMIC FEMINISTS INTERPRETED THE VERSE...............23

IX
 3.1 INTRODUCTION.....................................................................................................23

3.2 FEMINISM AND ISLAMIC FEMINISM................................................................24

3.3 ANALYSIS OF FEMINIST APPROACHES TO VERSE 4:34...............................26

3.3.1 THE PROGRESSIVE APPROACH...............................................................27

3.3.2 REFORMIST APPROACH............................................................................33

3.4 CONCLUSION.........................................................................................................33

CHAPTER FOUR................................................................................................................34
A CRITICAL ANALYSIS ON AMINA WADUD’S INTERPRETATION OF
QIWAMAH............................................................................................................................34

4.1 INTRODUCTION.....................................................................................................34

4.2 ACADEMIC LIFE....................................................................................................36

4.3 WORKS.....................................................................................................................37

4.4 INTERPRETATION OF VERSE 4:34.....................................................................38

4.4.1 DARAJAH AND FADL.................................................................................38

4.4.2 QAWWAMUN...............................................................................................40
4.4.3 NUSHUZ.........................................................................................................42

4.5 COUNTER ARGUMENTS......................................................................................43

4.5.1 THE NEED FOR QIWAMAH.........................................................................43

4.5.2 MAN AS CARETAKER.................................................................................47
4.5.3 UNCONDITIONAL PREFERENCE..............................................................49
4.5.4 GOOD WOMEN ARE OBEDIENT...............................................................50

4.6 CRITICS....................................................................................................................50

CONCLUSION......................................................................................................................52
BIBLIOGRAPHY..................................................................................................................54

X
 CHAPTER ONE
INTRODUCTION TO THE STUDY

1.2 INTRODUCTION

qiwamah is a concept in Islam that refers to the responsibility of men to protect, maintain,

and support their families. The term is derived from the Arabic word "qawama," which

means to stand or to take care of. Qiwamah is often associated with the idea of gender roles

and the traditional division of labour between men and women in Muslim societies.

In Islamic tradition, qiwamah is closely related to the concept of wilayah, which refers to the

guardianship or authority that men have over their families. According to some

interpretations, men are seen as the protectors and providers of their households, while

women are expected to be obedient and submissive to their husbands. This view is based on

a number of Quranic verses and hadiths, which are often cited as evidence for the traditional

roles of men and women in Islamic society.

One of the most frequently cited verses in this context is verse 4:34 of the Quran, which

reads: "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." This verse is

often interpreted to mean that men have a duty to protect and provide for their wives and

families, while women are expected to be obedient and submissive to their husbands.

However, this interpretation is not universally accepted, and there are many different

interpretations of this verse and its implications for gender roles in Islam.

Another important concept related to qiwamah is that of mahr, which is the dowry or bride

price that a man pays to his wife as part of the marriage contract. The mahr is intended to

provide some financial security for the wife in case of divorce or other unforeseen

circumstances, and it is seen as a way for the husband to demonstrate his commitment and

responsibility to his wife.

1
While qiwamah is often associated with traditional gender roles and the idea of male

dominance over women, there are many different interpretations of this concept and its

implications for gender relations in Islam. Some scholars argue that qiwamah should be

understood as a shared responsibility between men and women, rather than as a one-sided

obligation of men towards women. They point out that the Quranic verse on qiwamah also

emphasises the importance of mutual respect and kindness between spouses and that men

are encouraged to treat their wives with love and compassion.

In recent years, there has been growing interest and debate around the concept of qiwamah

and its implications for gender relations in Muslim societies. Some feminists and gender

activists argue that the traditional understanding of qiwamah is patriarchal and oppressive

and that it reinforces unequal power dynamics between men and women. They call for a

more egalitarian and inclusive interpretation of Islamic teachings that recognises the equal

dignity and worth of all human beings, regardless of gender.

Others, however, argue that qiwamah is an essential part of Islamic tradition and should be

preserved as such. They point out that the traditional roles of men and women in Muslim

societies have served as a source of stability and cohesion and that they reflect the natural

differences between men and women in terms of their physical and emotional capabilities.

Despite these differences of opinion, it is clear that the concept of qiwamah remains an

important and contested issue in contemporary discussions of gender and Islam. As Muslim

societies continue to evolve and modernize, there will likely be on-going debates and

discussions around the meaning and implications.

1.3 STATEMENT OF PROBLEM

Qiwamah is a controversial concept in Islamic jurisprudence that pertains to the gender

roles and responsibilities of men and women within a marriage. The concept of qiwamah

grants men the position of authority and leadership over their wives, and it is often invoked

to justify male dominance in various aspects of married life. However, the interpretation and
2
application of qiwamah vary across different Muslim cultures and societies, and there is on-

going debate and disagreement among scholars and activists regarding its relevance and

validity in contemporary times. Some argue that qiwamah perpetuates gender inequality and

is incompatible with modern notions of gender equality, while others contend that it is a

divine injunction that is essential to the preservation of family values and social stability.

This problem is significant because it has far-reaching implications for gender relations,

family dynamics, and women's rights in Muslim societies, and it requires careful

consideration in light of changing social and cultural realities. However, most of the studies

regarding gender issues in Islam are either fully supportive of the traditional way without

any consideration to the counterpart or fully accepting the modern ways without considering

its counterpart that's where this study plays a crucial role.

Elaborating both traditional and feminist approaches to the verse would allow the researcher

to reach a definite result, where no doubt will rest.

1.4 RESEARCH QUESTIONS

Major questions answered by the work are

 What were the interpretations of qiwamah by medieval and modern traditional

scholars…?

 What are the various methodologies employed by Islamic feminists in their

interpretation of qiwamah…?

 how to synthesize a conclusion by combining both traditional and modern

viewpoints on qiwamah…?

1.5 RESEARCH OBJECTIVES

 To identify and analyse the interpretations of qiwamah by medieval and modern

traditional scholars.

 To examine the different methodologies utilized by Islamic feminists in their

interpretation of qiwamah.
3
  To synthesize a conclusion by combining both traditional and modern viewpoints on

qiwamah.

1.6 LITERATURE REVIEW

Qiwamah is a concept in Islamic jurisprudence that refers to the leadership and authority of

men over women in certain aspects of their lives. This concept has been discussed in various

Islamic sources, including the Quran, hadith, and works of Islamic scholars.

In the Quran, the concept of qiwamah is mentioned in Surah An-Nisa, verse 34, which states

that men are responsible for the maintenance and protection of women and that they have a

degree of authority over them. However, this authority is conditional on men fulfilling their

responsibilities towards women, which include providing for them financially and treating

them with kindness and respect.

Tafsir Ibn Kathir, a classical Islamic commentary on the Quran, interprets the concept of

qiwamah as meaning that men are responsible for protecting and supporting women and that

they have a certain level of authority over them. However, this authority is not absolute and

should be exercised with justice and fairness.

Tafsir Baidawi, another classical Islamic commentary, elaborates on the concept of

qiwamah by stating that men have a duty to provide for and protect their wives and families

and that they should exercise their authority in a responsible and compassionate manner. The

commentary also notes that women have certain rights and responsibilities in marriage and

family life.

In her book Quran and Women, Amina Wadud argues that the concept of qiwamah should

be reinterpreted in light of the Quranic principle of equality between men and women. She

suggests that qiwamah should be understood as a shared responsibility between men and

women rather than as a hierarchical relationship. Wadud also critiques traditional

interpretations of qiwamah.

4
Overall, the concept of qiwamah is a complex issue within Islamic scholarship and practice.

While some interpretations emphasize the responsibility and authority of men over women,

others stress the importance of equality and mutual respect in marital and family

relationships.

1.7 METHODOLOGY OF STUDY

A critical analysis of various interpretations of qiwamah, with a special focus on Amina

Wadud's Quran and Women, would involve examining the methodology used in interpreting

the Quranic text, the historical context in which the concept of qiwamah emerged, and the

socio-cultural factors that shape interpretations. Additionally, a critical analysis would also

involve assessing the impact of interpretations on women's rights and gender equality,

highlighting both the empowering and oppressive dimensions of qiwamah. Ultimately, the

critical analysis would seek to uncover the underlying assumptions and biases that inform

different interpretations of qiwamah and to evaluate their implications for gender justice.

1.8 SCOPE AND LIMITATION

The scope of this work criticizing Amina Wadud's concept of qiwamah would involve a

critical analysis of her ideas, arguments, and evidence. It also involves a comparison of her

views with those of other Muslim scholars and with the traditional Islamic understanding of

gender roles. The thesis explores the social, cultural, and political contexts that have

influenced Wadud's interpretation of qiwamah and assesses the implications of her ideas for

Muslim communities, particularly for women.

1.9 SIGNIFICANCE OF STUDY

Amina Wadud's book, "Qur'an and Woman: Rereading the Sacred Text from a Woman's

Perspective," has been a subject of controversy since its publication in 1999. In the book,

Wadud argues for a reinterpretation of the Quranic concept of qiwamah which traditionally

refers to the concept of male authority over women in marriage and family relationships.

5
Wadud argues that this concept should be reinterpreted to mean equality between men and

women.

The significance of studying and criticizing Wadud's interpretation of qiwamah lies in the

fact that it is a controversial issue that has implications for how Islam is practiced and

understood. Many scholars and Muslim communities have challenged Wadud's

interpretation, arguing that it deviates from the traditional understanding of the Qur'an and

Islamic law. Others, however, have welcomed Wadud's perspective as a way of addressing

patriarchal attitudes and practices in Muslim societies.

By engaging in this debate, scholars and readers can gain a deeper understanding of the

complexities of interpreting Islamic scripture and the various approaches to Islamic

feminism. It also provides an opportunity to critically examine how Islamic texts and

traditions are understood and applied in contemporary society, particularly regarding issues

of gender equality and justice.

CHAPTER TWO
QIWAMAH: AN ANALYSIS ON VARIOUS INTERPRETATIONS FOR
THE CONCEPT IN THE TRADITIONAL EXEGESIS

2.1 INTRODUCTION

6
Qiwamah is a concept that originates from Islamic teachings and refers to the concept of

guardianship or leadership within the family structure. It is associated with the role and

responsibilities of men as the head of the household in Islam. Qiwamah is derived from the

Arabic word Qawwam, which means to uphold, support, or take care of.

The verse cited concerning Qiwamah is Surah An-Nisa (4:34), which states: "Men are

protectors and maintainers (Qawwamun) of women because Allah has given one more

strength than the other and because they support them from their means." This verse is the

basis for the concept of qiwamah.

In Islamic tradition, qiwamah is based on the belief that men have been appointed as leaders

and protectors of their families. It emphasizes the importance of providing for the family's

physical and financial needs, as well as ensuring their well-being and protection. This

concept is often linked to the notion of gender roles and the complementary nature of men

and women within the family unit.

Qiwamah does not imply the superiority or dominance of men over women. Instead, it

emphasizes the different roles and responsibilities that each gender has within the family

structure. While men are responsible for providing and protecting, women are regarded as

the nurturers and caretakers of the household. Both roles are considered equally significant

and essential for maintaining a harmonious family life.

It is essential to approach the concept of qiwamah with a careful understanding, recognizing

the diverse interpretations and practices within Islam. The principles of qiwamah, when

understood and applied in a balanced and respectful manner, aim to foster a cooperative and

supportive family environment based on mutual love, care, and understanding.

The concept of qiwamah introduced by the Quran is seen as a tool to oppress women or to

ensure men’s superiority; on the contrary, it draws social and familial roles carried out by

both genders and by doing so, it keeps basic social institution in a peaceful state.

7
Recognizing psychological and biological differences, it allows both genders adequate roles

and helps us to bind two different personalities with different souls and bodies.

We should be aware of the various ways in which the verse has been interpreted to fully

understand qiwamah.

2.2 CONTEXT

According to scholars, one well-known explanation for the revelation of the verse "Men are

in charge of women" is associated with an incident involving Saad bin Al-Rabee' and his

wife, Habiba bint Zaid bin Kharjah (alternatively referred to as Omaira bint Muhammad bin

Salamah). It is said that Saad had slapped his wife due to her disobedience in a certain

matter. Subsequently, Habiba went with her father to the Prophet Muhammad to complain

about her husband's behaviour. Upon hearing her complaint, the Prophet advised Habiba to

retaliate against her husband. In the midst of their journey to implement the Prophet's

guidance, Gabriel revealed the revelation to the Prophet, emphasizing that men should take

full responsibility for the well-being and care of women.1

2.3 CO-RELATION WITH PREVIOUS VERSES

Surah Al-Nisa is full of juristic laws as all other Madani surahs it discussed vital matters

related to women, the house, the family, and the state, that’s why it got the name ‘Al-Nisa

which means women in Arabic, the surah speaks about women’s and orphans’ rights,

especially their rights in inheritance, marriage, and financial support.

The surah described women's dignity, respected her, and commanded men to be polite with

them by giving them what god granted her like dowry, inheritance, and good

companionship.2

As the surah described laws concerning inheritance in a specific way giving men more than

women get, as Quran says for the male, what is equal to the share of two females it caused a
1
Ismail ibn Umar ibn Kathir al-Qurashi, Tafsir al-Qur’an al-Aẓim, Dar al Kotob al Ilmiyah, 1988, vol-1, p741.
2
Muhammad Ali al-Sabuni, Tafsir safwat tafasir. Darul Aalamiyyah, 2016, vol-1, p364,365.

8
discussion among women from prophet’s companions. The men said: We hope that we will

be preferred over women by our good deeds in the Hereafter, as we have preferred them

over them in terms of inheritance so that our reward will be double that of women.

And the women said: We hope that the burden on us will be half of what men bear in the

Hereafter, just as our inheritance is half of their share in this world, So God revealed: 'And

wish not for things in which Allah has made some of you excel over others. (4:32)

A hadith reported from Umm Salamah that she said: the men fight and the women do not

fight, and we only get half the inheritance. So, Allah, Blessed and Most High revealed: And

wish not for things in which Allah has made some of you excel over others... (4:32)3

Then God responded to a possible question regarding men's excellence by clarifying why

men are preferred as he revealed the verse of qiwamah.4

2.4 DEFINITIONS OF QIWAMAH

Qiwamah as interpreted in all ages of Islam appeared in different definitions but remained

the same in the core leaving no trace of contradiction.

Al-Tabari, author of Jami al-bayan an ta’wil ay al-Qur’an described qiwamah as Man is the

one who takes disciplinary action upon her. 5 Later, the same description is given by Al-

Mawardi of the tenth century.6

The predominant opinion of the ancient Quranic readings of this and its sister verse 2:228

gender dualism-informed manhaj is reflected in the classical Sunni tafsir of verse 4:34 by

Al-Zamakhshari. He remarks on 4:34, saying that just as a governor leads the people, men

are the commanders of good and forbidders of wrong. In some of them, the word "some"

applies to both all males and all women. It implies that the reason males have power over

women is because God has given some people—men—superior status over other people—

3
ibid
4
Fakhr al-Din al-Razi, Mafatih al-Ghayb, Dar al Kotob al Ilmiyah, 1990, vol-9, p74.
5
Muhammad ibn Jarir al, Tafsir al-Tabari, Dar al Kotob al Ilmiyah, 1999th ed. Vol - 4, p58.
6
Abu al Hasan Ali Ibn Muhammad al Mawardi, Al Nukat Wal Uyuun Tafsir Al Mawardi, Dar al Kotob al
Ilmiyah.
9
women. This demonstrates that power, an oppressive mind-set does not justify government;

only superiority (tafdil) does. Regarding the idea that men are superior to women, the

exegetes list qualities such as reasoning (aql), good judgement (hazm), strength, and

determination. They also mention that men are prophets and learned (ulama), that they have

responsibilities related to both greater and lesser imamates, jihad, the call to prayer, the

Friday sermon, and seclusion in the mosque.7

According to Imam Abu Hanifa, they witness in cases of injury or death (hudud and qisas),

they have more shares in inheritance, authority in marriage, divorce, and taking back the

wife after a revocable divorce, a greater number of spouses, lineage passing through the

male line, and they have beards and turbans. 8 This definition is fully accepted by Abu al-

Barakat al-Nasafi.9 Even with the same words as he removed all Mu'tazilism from Al-

Kashshaf, and later Nasir ad-Din al-Baydawi of the thirteenth century 10 and al-Alusi of the

nineteenth century11 suggested it.

The similarity between rulers’ leadership and man’s position as qayyim is also reinforced by

Ibrahim ibn Umar Biqaʻi in his famous commentary Nazm al-Durar fi Tanasub al-Ayi wa al-

Suwar, where he depicted qiwamah’s spectrum as Man should lead her in disciplinary

actions, education, commanding good deeds, and forbidding bad ones.12

Modern scholar Muhammad Ali al-Sabuni interpreted qiwamah in Safwat al-Tafasir as Man

is the caretaker of the woman by giving commands, forbidding her from evil deeds, and

spending his money for her sake, just like a ruler would for his subjects.13

7
Abu al-Qasim Mahmud ibn Umar al-Zamakhshari, Al-Kashshaaf an Haqa'iq at-Tanzil, Dar El Fikr, 2008,
Vol-1, p523-525.
8
ibid
9
Abu al-Barakat al-Nasafi, Madarik At-Tanzil Wa Haqa'iq At-Ta'wil. Dar al Kotob al Ilmiyah, 2012, vol-2,
p596.
10
Nasir ad-Din al-Baydawi, Anwar al-Tanzil wa-Asrar al-Ta'wil, Tafseer Qazi Bezavi by Sheikh Zadah. Dar al
Kotob al Ilmiyah, 2013, vol-3, p314-316.
11
Sayyid Maḥmud ibn ‘Abd Allah al-Ḥusayni al-Alusi al-Baghdadi, Ruh al-Ma'ani fi Tafsiri-l-Qur'ani-l-'Aẓim
wa Sab'u-l-Mathani
12
Ibrahim ibn Umar Biqaʻi, Nazm al-Durar fi Tanasub al-Ayi wa al-Suwar, Dar al Kotob al Ilmiyah. 2020th
ed. Vol-2, p251.
13
Muhammad Ali al-Sabuni, Tafsir safwat tafasir. Darul Aalamiyyah, 2016, vol-1, p364-370
10
Abu Saud Hanafi stated that a man’s caretaking over a woman by commanding and

forbidding is like a ruler's caretaking over his subjects 14 while Modern Syrian interpreter

Abdul-Hamid-Mahmud-Tahmaz expressed it in a similar way that a man should take care of

a woman like a leader takes care of his subjects, and the management and care of family are

entrusted to him, and in his absence, they are transferred to the woman.15

Al Swawi along with defining qiwamah as: man’s caretaking is like rulers’ over subjects

then a woman is her spouse’s subject he added a hadith that says each shepherd is

responsible for his flock to indicate the importance of this position and to fulfil it with

goodness and morality. He also added its form that he should prevent her from all hatred

things.16

A notable medieval classical commentator, Ibn Kathir, displayed that man is the supervisor

of woman adding many aspects to the concept of qiwamah. It can seem like a mixture of Al-

Tabari’s and Al-Zamakhshari’s definitions that a man is the leader of a woman, greater than

her, one who gives rulings for her sake, and one who takes disciplinary actions upon her. 17

Another medieval scholar Al-Qurṭuṭbi interprets the verse as the obligation of men to

provide and protect the women. The verse directly teaches ethics to men so that they are

always responsible for the survival of women's lives. Men are obliged to guard, protect,

teach, educate and invite good deeds and stay away from evil and evil deeds. When a man is

unable to carry out his obligations to protect, protect and provide the women, then the word

qawwamun does not apply to the man. 18 In this context, Ibn Hazm is somewhat more

militant than al Qurṭuṭ bi, for Ibn Hazm women are basically not obliged to serve their

14
Abu Saud Hanafi, Tafseer Abu Saud, Al Tawfikiya Bookshop, 2013, vol-2, p156-157.
15
Abdul-Hamid-Mahmud-Tahmaz, Tafsir Al Mawdui. Al Kalam, 2014, vol-2, p67-70.
16
Shaykh Ahmad bin Muhammad al-Sawi, Hashiya of Shaykh Ahmad bin Muhammad al-Sawi. p218.
17
Isma‘il ibn ‘Umar ibn Kathir al-Qurashi, Tafsir al-Qurʾan al-ʿAẓim. Dar al Kotob al Ilmiyah, 1988, vol-1,
p741-744.
18
Abu Abdullah Muḥammad ibn Aḥmad ibn Abi Bakr al-Anṣari al-Qurṭubi, Al-Jami' li Ahkam al-ur'an, Dar
Al-Fikr, 1987, vol-5, p168.
11
husbands in terms of providing food, sewing, and so on. It is precisely the husband who is

obliged to prepare clothes and food that is ready to be eaten by his wife and children.

Later, this same notion is received by modern scholar Ibn Ashur in his Tafsir al-Tahrir wa'l-

Tanwir as he described qiwamah that man should protect and defend the woman and earn

wealth for the sake of the woman. This concept is obvious in the translation of Muhammed

Azad, as he translated, Man shall take full care of a woman. Sayyid Quṭb limits the verse to

the household. The family or household is the beginning of the formation of the wider

community. When the household is well organized, it is certain that it will produce a

harmonious and peaceful society. The family is a small society built on the principles of

love, compassion, and humanity. The principle has full legitimacy in Islamic doctrines.

Religion, which from the beginning reminds us that humans are created by the One God,

comes from one nafs and upholds a sense of justice, God created men and women in pairs.

Women are responsible for conceiving, breastfeeding, giving birth, and raising children, as

well as being intermediaries for husbands and children. This is not an easy thing for women.

It requires mental, emotional, and physical preparation. So, it is very fair if men are

responsible for protecting, keeping, and providing for women. The advantages possessed by

men are more physical, while the advantages possessed by women are more emotional. It's

no exaggeration if women seem softer, more patient, and more responsive when they hear

and see a crying child. All of these are advantages that each man and woman have in

general.

Qutb emphasized more clearly that woman is never responsible for the sustenance of the

family regardless of how wealthy she is but no matter what man is enjoined for such

responsibilities.

In Aahkam al-Quran Maliki scholar of the eleventh century Ibn al-Arabi treated qiwamah

from a soft-looking perspective, he displays that the spouses share common rights with each

other, man is enjoined to give dowry and sustenance as nafaqah and lead her into the
12
submission of God, while a woman is enjoined to take care of her spouse’s property and

family

Ali bin Muhammad bin Ibrahim bin Omar Al-Shehi defined qiwamah in Tafsir ul Khazin as

a man who is authorized to take disciplinary actions upon a woman and qawwam is the one

who looks after his spouse. Then a man should take care of a woman and strive for her

protection.

Muhammad Mahmoud Hegazy one of the prominent modern interpreters described

qawwamun as the one who takes care of her matters and protects her with perfect attention

and care.

Al-Razi says in Mafatih al-Ghayb that Man is empowered to take disciplinary actions upon

her as if Allah made him her leader.19

In The Study Quran: A New Translation and Commentary by Caner k Dagil, Joseph E.B

Lumbard, Maria Massi Dakake, Mohammed Rustom, Seyyed Hossein Nasr 20 -a modern

translation of the Quran that offers a careful analysis of its theological, metaphysical,

historical, and geographical teachings and backgrounds- the verse is translated as men are

the upholders and maintainers of women by virtue of that in which God has favoured some

of them above others and by virtue of their spending from their wealth.

Then describes it as this verse is the clearest statement of a man’s role and authority in the

marital relationship as head of the household in relation to his responsibility to provide for

his wife. Other verses suggest mutuality in the relationship between husband and wife as

described in the verses of Al-Baqarah: You are permitted, on the nights of the fast, to go

unto your wives. They are a garment for you, and you are a garment for them (2:187) and let

mothers nurse their children two full years, for such as desire to complete the suckling. It

falls on the father to provide for them and clothe them honourably. No soul is tasked beyond

19
Fakhr al-Din al-Razi, Mafatih al-Ghayb, Dar al Kotob al Ilmiyah, 1990, vol-9, p74.
20
Seyyed Hossein Nasr, The study quran: A New Translation with Notes and Commentary, HarperCollins,
2015, P461,507-511.
13
its capacity. Let no mother be harmed on account of her child, nor father on account of his

child (2:233), and Divorced women shall wait by themselves for three courses, and it is not

lawful for them to conceal what God has created in their wombs if they believe in God and

the Last Day. And their husbands have better right to restore them during that time, if they

desire to make peace. The women are owed obligations the like of those they owe, in an

honourable way. And men have a degree over them, and God is Mighty, Wise.(2:228) This

verse identifies men as the upholders and maintainers (Qawwamun) of women (the Arabic

may also be translated as “managers” or “guardians,” although not in the sense of guardians

over minors or the mentally incompetent), and this has traditionally been understood to

mean that men are entitled to expect certain kinds of behaviour on the part of their wives and

that they have the right and duty to supervise, educate, and discipline them or to command

or prohibit them.21

Muhammad Metwalli al-Sha'rawi rejected former interpreters’ common tendency to limit

qiwamah between spouses arguing that it can be applied between father and daughter, and

brother and sister as well.22

Modern scholar Muhammed Abdu illustrated his concept of qiwamah as a form of

leadership where the lead one is guided and inspected instead of being oppressed.23

Rashid Riḍa interprets the verse as a continuation of the previous verses. Allah forbids men

and women to engage in envy because of the distribution of wealth, sustenance, and

inheritance. Then Allah sent down the verse as a continuation of the provisions that Allah

had given. As has been explained, men have the responsibility to protect, look after, nurture,

and provide for women. The meaning of the word 'qawwamunah' in the verse is to protect

and direct so as to create a strong and resilient unity. The word 'qawwamunah' is not meant

21
ibid
22
Muhammad Metwalli al-Sha'rawi, Tafsir Al Sharawi, Dar El Islam, 2010, vol-4, p196
23
Muḥammad Rashid Riḍa, Tafsir al-Manar.
14
to dominate or oppress. Actually, a good leader is a leader who provides protection and

directs in a better direction, not dominating or oppressing.

According to the previous Qur'anic interpretations, man must rule, manage, and care for

women in a way that ensures their safety and the survival of a stable family structure. At

times, it is said to be the most significant task assigned to men to help women.

2.5 THE TWO PILLARS OF QIWAMAH

The verse of qiwamah indicates that qiwamah has been legitimized because of two

rationales; tafdil and infaq (they are substantive forms of faddala and anfaqa) briefly the

verse means that men are caretakers of women because of tafdil and infaq.

As for Al-Sha'rawi concept of qiwamah is a man’s exhausting mission that outweighs many

other missions. Sha’hrawi described why men are enjoined to take such risk, a cursory view

of the verses of the story of Adam and Eve would show us the way god addressed both of

them. God used the singular verbal form to address only Adam. You will be unlucky instead

of both of you will be unlucky.

Affection and softness are women’s qualities but they are not sufficient to cope with the

difficulties of striving for sustenance while men’s qualities like hardness and physical

strength make them appropriate for this exhausting duty knowing all these women should

remain happy as she is guaranteed protection and sufficient livelihood. Even though sexual

pleasure and possession of children are equally shared between men and women only men

are enjoyed to fulfil the requirements of dowry and sustenance along with-it women are

never responsible for such matters regardless of their wealth. He concludes with a question

that qiwamah protected her from all exhausting work then why she should be upset with

it…?24

Al-Razi describes man and woman share equal sexual pleasure even though only man is

instructed to provide dowry and work hard for her sustenance to equalize women’s

24
Muhammad Metwalli al-Sha'rawi, Tafsir Al Sharawi, Dar El Islam, 2010, vol-4, p197-198.
15
excellence over men due to the right to dowry and sustenance god excelled men in terms of

inheritance finally he concludes that there is no excellence at all on both sides. 25

In Al-Bahr al-Muhit Abu Hayyan al-Andalusi admitted a common interpretation widely

accepted at that time that tafdil applies in general not to each and every individual of male

and female, as it’s obvious there is women proved to be better, smarter and more efficient

than men are. According to Andulusi Quran uses a specific phrase form as made one of them

excel the other instead of expressing very clearly which possibly can be made man to excel

women.

It is apparently to exclude the possibility of oppressing women on the basis of the system of

Qiwamh Al-Qurtubi explicitly says eventually the benefit of tafdil returns to the women as

implicitly rejected such a tafdil that doesn’t benefit woman, in terms of providing them

sufficient sustenance and shielding them from all kinds of adversity. 26 The concept is similar

to that of Al-Rāzī ‘it is as if no excellence at all in both parts. Al-Qurṭubī and Al-Rāzī share

the view that women are inherently weaker than men in terms of physical strength,

intelligence, and ability to manage. He asserts that a woman has an innate softness and

tenderness, whereas a man has the qualities of hardness and firmness. In his opinion, this

may be the reason why men are obligated to take on the dangerous role of sustaining their

families and supervising women.27

According to Sayyid Qutb, the family is the most important social framework that human

beings, the most civilized creatures, ever developed. As those who are recognized as the

most qualified individuals handle financial, industrial, and commercial sectors families

which considered to be human being's primary social institution should receive the same

consideration as other institutions, God has prioritized the inherent nature of human beings

(fitrah) in order to meet this requirement. woman cannot be forced to strive for her and her

25
Fakhr al-Dīn al-Rāzī, Mafatih al-Ghayb, Dar al Kotob al Ilmiyah, 1990, vol-9, p74.
26

27
Fakhr al-Dīn al-Rāzī, Mafatih al-Ghayb, Dar al Kotob al Ilmiyah, 1990, vol-9, p74.
16
child's sustenance along with conceiving, delivering, breastfeeding, and taking care of her

children, as a result, it is a perfectly reasonable part of divine justice that man and woman

have been given with certain physical and psychological features that enable them to carry

out their specific vital functions in different spheres of the family. He claims that women are

superior to men in terms of softness, tenderness, and the tendency to respond quickly

without much thought, which he believes is more beneficial for child care, whereas men are

superior in terms of hardness, toughness, and the tendency to respond slowly with much

thought before moving on, a quality which is more beneficial for leadership. What

distinguishes Qutb from other interpreters is that he never uses the phrase 'woman is weaker

than' Rather, he uses 'better than' in referring to both genders.28

As a result of the previous analysing of tafdil, we may conclude that all of the commentaries

simply refer to the inherent differences that distinguish men and women, whether they are

psychological or physical, even though some commentators referred to these differences as

an element of fitrah. It's obvious that none of the commentators had made any effort to set

any male-dominated norms. Instead of interpreting it as a way to oppress women Quranic

scholars simply put it as a burden of man as enjoined by God as he excelled man by granting

him some prominent and crucial features inherently that make him capable of coping with

the difficulties of this harsh world and from its reality

Compared to the tafdil, which is meant to stand for a vast number of meanings that combine

to represent the "natural distinction between man and woman, infaq is meant to stand for

simply two meanings. The first is mahr, an essential present that the bridegroom offers to his

bride to formally perform their marriage. The second is maintenance provided by a man for

a woman. According to the analysts, both of them legally represent man's unavoidable

obligation.
28
Sayyid Qutb, In the shade of Qur’an, vol-3, p94,108-118, JpnMuslim: Free Download, Borrow, and
Streaming: Internet Archive. (2019, February 3). Internet Archive.
https://archive.org/details/Volume1Surah12/In%20the%20Shade%20of%20the%20Qur%27an%20Sayyid
%20Qutb%20Volume_1_surah_1-2/.
17
Qiwmah has financial significance when it is precisely understood in terms of infaq. For

example, Al-Qurṭubi, underlines that a man's status as a qawwam ceases to exist whenever

he becomes unable to provide a woman's sustenance.29

When the law of inheritance is involved, the significance of qiwamah in the context of

finance increases even further. Famous classical commentator, Al-Razi interprets qiwamah

as the Qur'anic wisdom underlying the disparity between men and women in the right to

inherit. He makes it clear that verse 4:32 confirms the disparity and forbids women from

desiring what Allah, in his wisdom, has chosen for men. Al-Razi states that qiwamah is the

underlying cause of the disparity in inheritance rights between men and women.

Al-Alusi points out Al-Razi's opinion that the verse of qiwamah justifies why men should be

allowed the right to possess more than what women receive from the inherited property.

Modern Keralite Quranic scholar Musthafal Faizy describes the system of qiwamah in a

comprehending way combining prominent commentaries from previous interpretations of

the verse as Man is authorized over woman on the basis of two rationales one God excelled

man over woman it is man's physical and mental strength, it’s crystal clear that those who

rule should possess enough qualities. Naturally, men can protect women but it’s not possible

for women to protect man. Two providing sustenance, marital life is a system of reciprocal

enjoyment usually woman undergoes numerous kinds of physical adversities and she is the

best choice for nurturing the family, so man is enjoined to fulfil financial duties.30

In some exceptional cases, woman’s intelligence may excel man’s intelligence but the laws

remain the same. When a husband turns out to be unable to protect her physically or

economically his position as qawwam automatically ceases to exist.

Those who can’t afford her sustenance should keep themselves from marriage and protect

themselves from committing or immersing in forbidden sexual activities. Most of the

29
Abu Abdullah Muḥammad ibn Aḥmad ibn Abi Bakr al-Ansari al-Qurtubi, Al-Jami li Ahkam al-ur'an, Dar
El-Fikr, 1987, vol-5, p168-169.
30
M.P Musthafal Faizy, The Holy Quran Commends (Malyalam Text and), Sunni Publication Center, 1999,
P479-481.
18
scholars including al-Shafi'i and Malik bn Anas emphasized that once a man turns unable to

manage woman’s sustenance his position as qawwam automatically ceases to exist.

The authority that man is given doesn’t mean that he owns her. She has the freedom of

ideology she is not compelled to agree to every idea of her spouse and her obedience to him

is also restricted.31

Famous author of Fath Al-rahman K.V. Muhammed Musliyar opposed those who criticized

qiwamah as a threat to women’s freedom and gender equality; Those who work hard for

women’s freedom, gender equality, and neutrality are not honest in their own work; they are

just creating a way to exploit women and merchandise them. Islam has granted women right

quantity of freedom. The idea of gender equality is also rejected by scientific studies. In this

situation, men are enjoined to manage her.32

2.6 DISRUPTION OF MARITAL HARMONY

Musthafal Faizy also described juristic laws that should be applied if there had any kind of

problems between spouses, as problems are a part of marital life God knew what to do and

revealed solutions for those problems to reconstruct the lost harmony of the family these

solutions should be applied gradually and step by step with full care.

If you feel disobedience and fear getting into trouble you should advise her, it should be

sufficient to make her aware of what she had done wrong. If the advice doesn’t have any

effect, then you can confirm that quarrel had occured. Then don’t share the bed with her it

doesn’t mean that you should remove her from your room rather it means don’t sleep with

her and don’t talk with her, if it doesn’t have any effect, you can confirm that quarrel had

reached its peak level then man is allowed to beat her without any instruments like sticks

without making any wound it’s not allowed to beat her in the face, and shouldn’t affect

31
ibid
32
KV Muhammed Musliyar, Fathur Rahman Fi Tafseer al-Quran, Oasis Book House, 2004, p394-398.
19
bones or any other vital organs. Imam Shafi says: in situations like this beating her is

allowed but it’s better to avoid it.33

K.V. Muhammed Musliyar explains that men are allowed to beat their spouses only if it is

essential to manage the situation, and it should normally be bearable. Then he emphasises

that Allah knows everything, as said at the tail end of the verse, even if he exploited his

position.34

2.7 CONCLUSION

The Qur'an does not mention qiwamah as a sign of female oppression. Instead, it is a

compulsive command upon men to safeguard the woman, and the family, all of the

interpretations that have been mentioned and discussed here state firmly that the qiwamah

involves significant risks and that this is the fundamental reason why Allah has commanded

men to carry out this role. It is incorrect to interpret a Qur'anic recognition of women's

natural biological differences and the sociological roles that follow as androcentrism.

Likewise, it is clear from the provided interpretations that man excels woman in certain roles

in family and society while woman excels man in certain other roles, although the Qur´anic

implication in the verse of qiwamah explicit only about man’s role all the commentators

characterized the system of qiwamah as a natural result of woman’s biological distinctions

and dismiss the idea of male oppression. There are three basic causes for this dismissal. The

first is ensuring that women are protected, and the second is ensuring that the family

structure is maintained in harmony and peace. The third reason is that qiwamah, which is the

man's assurance of a woman's guardianship, is a matter of the combination of both duties

and rights which are reciprocal. Hence, the assumption of many Muslim societies that their

women should be legally deprived from several key social areas must be undergone for

introspection.

33
M.P Musthafal Faizy, The Holy Quran Commends (Malyalam Text and), Sunni Publication Center, 1999,
P479-481.
34
KV Muhammed Musliyar, Fathur Rehman Fi Tafseer Al Quran, Oasis Book House, 2004, p394-398.
20
 CHAPTER THREE
VERSE 4:34: HOW ISLAMIC FEMINISTS INTERPRETED THE
VERSE

3.1 INTRODUCTION

The first consideration for Muslims when accepting an idea to embrace it in their daily lives

is Islam's compatibility. For this purpose, they always followed the recommendations left by

scholars, while scholars engaged themselves in delineating basic Islamic principles and

objectives for Muslims to live by as well as recommendations for particular contexts, like

marital relationships. Some of this was rejected, as Muslim women in the twenty-first

century find it strange to read in the holy book where God's word appears to allow violence

against women on some occasions and emphasizes men's "authority" over their "obedient"

wives.

Several traditional Muslim scholars attempted to reinterpret this verse, referring to prophetic

hadith and analysing the reasons for revelation and the objectives of this particular verse in

order to find a proper interpretation for the command idribuhunna. However, this classical

and traditional interpretations of this verse, which accepts wife-beating, and upholds

patriarchal ideals about gender relations in marriage is opposed by progressive scholars.

The worrying rise of Islamophobia has resulted in persistent prejudice against Muslims in

the West, particularly regarding women's status. Non-Muslims’ and Muslims'

misconceptions of Islamic teachings on women's rights and domestic violence, as well as the

justification of domestic violence by referring to Qur'anic verses such as 4:34, have

increased.

For these reasons, reformists believe that analysing interpretations to eliminate

contradictions and the possibility of abuse will be extremely beneficial. Muslim feminist

scholars have addressed the issues arose from Surah al-Nisa, verse 34, which suggests men’s
21
authority over women and wife-beating as one of the solutions to marital disputes. While the

primary controversy surrounding verse 4:34 is the injunction to 'beat' wives, feminist

scholars have also challenged problematic concepts of men's authority over women

(qawwamun), obedient women (qanitat), and women's rebellion (nushuz).

Muslim feminist scholars also reconciled the contradicting Qur'anic verses on marriage,

such as verse 4:34 on one hand and verses that express equality between man and woman

(3:195, 49:13), and that marriage should be built on love, mercy, and respect (30:21).

3.2 FEMINISM AND ISLAMIC FEMINISM

There are many definitions of Feminism but let us take Oxford Advanced Learners.

Dictionary of Current English as the prominent definition where it defines feminism as

“movement for recognition of the claims of women for rights (legal, political etc.) equal to

those possessed by men”.

Feminism is a social and political movement that advocates for gender equality. It seeks to

challenge and dismantle oppressive systems, norms, and stereotypes that limit the rights and

opportunities of individuals based on their gender. Feminism aims to empower women and

marginalized communities, promote equal access to education, healthcare, and employment,

and eradicate gender-based violence and discrimination.

Feminism is the advocacy for women's rights on the basis of the equality of the sexes. The

history of feminism can be traced back to the ancient world, but it was not until the 19th

century that it became a mass movement.

The first wave of feminism focused on women's suffrage, or the right to vote. This

movement was successful in many countries, including the United States, the United

Kingdom, and France.

22
The second wave of feminism emerged in the 1960s and 1970s. It focused on a wider range

of issues, including reproductive rights, workplace equality, and sexual harassment.

The third wave of feminism began in the 1990s and continues today. It focuses on issues

such as intersectionality, the ways in which different forms of oppression intersect, and body

positivity.

Islamic feminism is a movement that seeks to promote gender equality within the context of

Islam. It is rooted in the belief that Islam is a religion of justice and equality and that women

have the same rights and responsibilities as men.

it was not until the late 19th and early 20th centuries that it began to emerge as a distinct

movement. This was due in part to the influence of Western feminism, as well as to the rise

of Islamic reformism.

It has not gone unnoticed that the various Muslim discourses surrounding women and

gender have been given the label feminism. The term's historical and contemporary

associations with European and Western imperialism have made Muslims careful of

applying it to Muslim movements.

Early in the 1920, s in the nineteenth century, as Europe colonised the Middle East, the word

and ideology of feminism made their way into the Muslim world. The term ‘feminism’

appeared in Egypt in French (féminisme) and Arabic (nisa’iyya).

This early expression form of feminism tied culture to the status of women and promulgated

women’s progress as the abandonment of native culture for Western norms and has been

denoted as colonial feminism by Leila Ahmed. The veil, in particular, became the major

focus of colonial feminism.35

Since the term "Islamic feminism" first appeared in the 1990s, it has been the subject of

extensive discussion and debate. The main reason for this debate is how it is portrayed in

35
Leila Ahmed, Women and Gender in Islam: Historical Roots of a Modern Debate, New Haven, CT: Yale
University Press, 1992, p243-247.
23
broad discourses about Islam, women's rights, and the place of women in Muslim societies.

concerns.

One of the earliest Islamic feminists was Zaynab al-Ghazali (1885-1966). Al-Ghazali was an

Egyptian scholar and writer who advocated for women's education and participation in

public life. She argued that Islam does not require women to be secluded in the home, but

rather that it encourages them to be active members of their communities.

Another early Islamic feminist was Fatima Mernissi (1940-2015). Mernissi was a Moroccan

sociologist and writer who wrote extensively on gender and Islam. She argued that the

patriarchal interpretations of Islam that had become dominant in the modern era were not in

line with the original teachings of the Quran.

3.3 ANALYSIS OF FEMINIST APPROACHES TO VERSE 4:34

“Islamic feminism is a discourse of gender equality and social justice that derives its

understanding and mandate from the Qur’an and seeks the practice of rights and justice for

all human beings in the totality of their existence across the public-private continuum.” 36

Classical and traditionalist scholars interpreted qiwamah verse by allowing wife-beating in

specific situations and without causing harm.37 On the contrary, Muslim feminist scholars

argue that they are unable to approve of wife-beating in any situation.

In order to reach their goal feminist scholars have separated themselves into quite two

distinct groups.

The first method involves refuting the interpretation of idribuhunna as "beat them" while

providing a new meaning for the term. The second is to admit that wife-beating is allowed in

the Qur'anic text, but not in the contemporary context. The first approach is usually known

as progressive or idealist, while the second has been known as reformist.

3.3.1 THE PROGRESSIVE APPROACH

36
Asma Barlas, "The Qur'an, Sexual Equality, and Feminism", University of Toronto, 2004, p01.
37
Chaudhry, A. S. (2013). Domestic Violence and the Islamic Tradition: Ethics, Law, and the Muslim
Discourse on Gender. Oxford: Oxford University Press.
24
Among the progressive or idealist feminist scholars are Wadud, Barlas, Al-Hibri and

Mubarak.

Progressives concentrate their efforts on refuting the patriarchal interpretations of the text

and not the text itself. The Qur'an itself is flawless and eternal as it is the words of God and

therefore cannot be questioned whereas the patriarchal interpretations of the Qur'an are open

to criticism, based on these fact progressives focused on Quranic interpretations instead of

flawless Quran as Barlas argued Interpretations can and must adapt to changing societal

circumstances and norms after all, the Qur'an itself urges Muslims to use their reason in

order to find the true meaning of the text.38

Progressives assert that despite the importance of classical Qur'anic exegesis in interpreting

the Qur'an, these exegetes were ultimately shaped by the underlying norms in the

communities where they lived. Wadud states that in order to provide an interpretation

relevant to the historical, social, and cultural context of today, we have to acknowledge the

vital role of context in Qur'anic exegesis.39 Since the contextual reading of verse 4:34 as well

as the whole Quran is essential to the progressive method of approach, progressives

criticized classical exegetes for their method of interpretation in atomistic way. 40

Instead of the Qur'an itself, which progressives believe to reflect ideals of justice and gender

equality, they blame patriarchal interpretations to be responsible for the lack of gender

equality.41

According to Mubarak, we must interpret Qur'an 4:34, in the context of the values preached

throughout the entire Qur'an, more especially, within the paradigm of gender relations

established by the Qur'an.42

38
Barlas, A, The Qur'an, Sexual Equality, and Feminism, University of Toronto, 2004, p188.
39
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, Oxford:
Oxford University Press, 1999, pxii.
40
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, Oxford:
Oxford University Press, 1999, p02.
41
Mubarak, H. Breaking the Interpretive Monopoly: A Re-examination of verse 4:34. Hawwa. 2004, p261-289.
42
Mubarak, H. Breaking the Interpretive Monopoly: A Re-examination of verse 4:34. Hawwa. 2004, p274.
25
By analysing verses related to gender relations progressive scholars concluded that the

Qur'an portrays men and women as being equal on an ethical and religious level, 43 which

means that there is no theological presumption in Islam that men are superior to women and

that they are all created equally and that there are no gender roles assigned by the Qur'an.

The Qur'an treats men and women differently when it comes to biological differences such

as maintenance and inheritance, this does not indicate that men and women are treated

inequitably in terms of sexuality.44

Treating men and women differently is required to guarantee equality of opportunity.

Muslim progressives reconsider the ideas presented in verse 4:34 within this paradigm. To

examine the question of wife-beating in particular, as well as the verse 4:34 progressive

scholars

proposed a methodology of exegesis based on classical hermeneutical principles. Muslim

feminists argue that the Islamic tradition allows a gender-neutral interpretation of 4:34. They

interpreted the verse in four steps namely Men’s authority over women (qawwamuna and

faddala), The concept of righteous women (qanitat), The wife’s rebellion (nushuz), The

three-step solution to resolve nushuz, including wife-beating (idribuhunna).

3.3.1.1 MEN’S AUTHORITY OVER WOMEN

“Men are qawwamuna over women, with what Allah has favoured some of them over

others, and with what they (men) spend of their wealth.45

Scholars of classical Islam interpreted qawwamuna to mean that males have divinely

authorised dominance over women because of their cultural upbringing and morals, then

men’s superiority over women and their financial responsibility is based on this authority.

43
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, Oxford:
Oxford University Press, 1999, p100.
44
Barlas, A, "The Qur'an, Sexual Equality, and Feminism", University of Toronto, 2004, p152.
45
Translation by Mubarak, Mubarak, H. Breaking the Interpretive Monopoly: A Re-examination of verse 4: 34.
Hawwa. Barlas, A, "The Qur'an, Sexual Equality, and Feminism", University of Toronto, 2004.
26
While Qur’an provides no basis for men’s superiority; rather, it is a creation of the historical

and social context in which classical exegetes were established as Muslim feminists have

demonstrated.46

According to Wadud, the only indication of males being given superiority over women in

the Quran is in the context of material preference, more precisely in the matters of

inheritance. Verse 4:11 of the Quran states that men inherit twice as much as women do. The

second requirement in verse 4:34, and with what they spend of their wealth alludes to men’s

duty to provide sustenance to women,47 according to Hassan, qawwamuna means

breadwinners.48

Additionally, Hassan49 and Wadud50 argue that as the Quran used “some” over “others” it

states there are at least some men who do not provide for women, as no gender is mentioned,

therefore this section of the verse should be interpreted as a normative defining how the

ideal Muslim family should function instead of a description of the social environment of

seventh-century Arabia51.

Additionally, Wadud52 and Ali53 demonstrate that privilege and responsibility are reciprocal:

Men are obligated to spend their wealth to assist women since they inherit a larger portion of

the inheritance.54 Simply stated, men who fail to offer financial assistance to women do not

possess the state of being qawwamuna.

46
Shaikh S. Exegetical Violence: Nushuz in Quranic Gender Ideology. Journal for Islamic Studies. 1997, p49-
73.
47
Amina Wadud, Qurʼan and Woman: Rereading the Sacred Text from a Woman's Perspective, Oxford:
Oxford University Press. 1999, p70.
48
Hassan, R. The issue of woman-man equality in the Islamic tradition. In Grob, L., Hassan,R. & Gordon, H.
(eds.). Women's and Men's Liberation: Testimonies of Spirit. Greenwood Press, New York. 1991, p55.
49
ibid
50
Amina Wadud, Qurʼan and Woman: Rereading the Sacred Text from a Woman's Perspective, Oxford:
Oxford University Press. 1999, p71.
51
ibid
52
ibid
53
Ali, K. Sexual ethics and Islam: Feminist reflections on Qur'an, Hadith, and jurisprudence. Oxford: One
world Publications. 2006, p119.
54
ibid
27
Al-Hibri also underlines that a man is only qawwamun over a woman when both

requirements are accomplished.55

An important remark is given by Hassan that the fact that men are qawwamuna does not

mean that women are not allowed to provide themselves for sustenance of women to prevent

her from all hardships of working hard for sustenance, rather it implies that men are

responsible when she already confronted with the burden of childbearing and rearing.56

Interpreting first part of verse 4:34 bearing in mind the Quranic principles of social and

gender justice, the social and historical context of seventh-century Arabia and the limitations

of men’s superiority over women in terms of financial responsibilities leads to the gender-

egalitarian reading of this verse.

3.3.1.2 THE CONCEPT OF RIGHTEOUS WOMEN

“(In their turn) righteous women are [qanitat] and guard the unseen as God has guarded

(it)57.”

The definition of qanitat, according to traditional exegetes, is obedient either to God, the

husband, or both. However, feminist scholars argue that this obedience is to God. Qanitat is

derived from the noun qunut which refers the act of being devoutly obedient to God as a

result, qanitat are women who are devotedly obedient and submissive to God58.

Wadud asserts that as this word is used throughout the Quran for both men (2:238, 3:17) and

women (66:5, 66:12) or both at same time (33:35) it’s obvious that qanitat in verse 4:34 does

not refer to women obedient to men, but rather describes the characteristic that believers

have towards Allah.59

55
Al-Hibri, A. Islam, Law and Custom: Redefining Muslim Women's Rights. American University Journal of
International Law and Policy. 1997, p30.
56
Hassan, R. (1991). The issue of woman-man equality in the Islamic tradition. In Grob, L., Hassan,R. &
Gordon, H. (eds.). Women's and Men's Liberation: Testimonies of Spirit. Greenwood Press, New York. 1991,
p55.
57
Mubarak, H. Breaking the Interpretive Monopoly: A Re-examination of verse 4:34. Hawwa. 2004
58
Al-Hibri, A. Y. (2003). An Islamic Perspective on Domestic Violence. Fordham International Law Journal.
2003, p213.
59
Amina Wadud, Qurʼan and Woman: Rereading the Sacred Text from a Woman's Perspective, Oxford:
Oxford University Press. 1999, p74
28
 Classical interpretations that view a wife’s obedience to her husband as obedience to God

have been questioned by feminist scholars.

3.3.1.3 THE WIFE’S REBELLION

“As for those (women) on whose part you fear [nushuz]60”

The Arabic word nushuz literally means protuberance. Feminist scholars

criticised traditional exegetes as they interpreted it as disobedience towards the husband

which again implies a partnership in which the husband is the one in charge.

The Quran uses the term nushuz for both men 4:128 and women 4:34 although with different

meanings for each.61

The issue of male and female nushuz and its various meanings such as ill-treatment or

desertion, and the solutions have been discussed other feminist scholars. The fact that

husbandly nushuz and the solution provided to the wife- settlement (separation) which were

strangely ignored by classical scholars is also remarked by feminists.

Feminist scholars choose to interpret nushuz as marital disharmony62 or resistance.

3.3.1.4 THE THREE-STEP SOLUTION TO RESOLVE NUSHUZ

In the case ‘nushuz’ occurs. (Or is feared to occur)63

The Quran proposes a three-step solution for resolving nushuz: “Admonish them (first),

(next) separate them in beds (and last) beat them.”

The three steps are crucial as it clearly expressed in the verse. There is little difference

between feminist and classical scholars’ interpretation of the first step “admonish them”.

60
Mubarak, H. Breaking the Interpretive Monopoly: A Re-examination of verse 4:34. Hawwa. 2004.
61
Amina Wadud. Qur’an and Woman: Rereading the Sacred Text from a Woman's Perspective, Oxford: Oxford
University Press. 1999, p74.
62
Amina Wadud. Qur’an and Woman: Rereading the Sacred Text from a Woman's Perspective, Oxford: Oxford
University Press. 1999, p75.
63
Mubarak, H. Breaking the Interpretive Monopoly: A Re-examination of verse 4:34. Hawwa. 2004.
29
Firstly, the husband has to speak with his spouse, identify the cause of her act of defiance If

this fails, the second phase is to separate them in beds, which can be seen as a cooling-off

period it can be continued which may result in divorce without the last step beating.64

It is obvious that idribuhunna, or literally beat them, is the third stage of the solution given

in the Quran 4:34.

Feminist scholars faced a question how to reconcile between verse 4:34 and other verses like

30:21 which says that marriage is built on ‘love and mercy and 2:187 which says that

spouses are each other’s ‘garments? Similar questions also arose like “In a marriage where

partners are urged to live in kindness, how does wife-beating fit in”? Why is it that only the

husband has the authority to physically punish his wife?

Progressives demonstrate that idribuhunna was never meant to be understood as supporting

wife-beating. Using various verses from the Quran that address men and women’s reciprocal

rights, they show how the Quran encourages gender equality then they analyse of the context

of this verse finally carries out a grammatical analysis of the word, three traditional

hermeneutical principles serve as the foundation for their analysis: authentic prophetic

hadith, the purpose of this verse (maqsad), and the reasons for revelation (asbab al-nuzul).

As a result, meanings of idribuhunna differed according to different scholars: “set an

example65”, “create an effect upon her” through counselling and sexual abandonment 66,

“hold in confinement”67, and each scholars used authentic prophetic hadiths to support their

alternative translations.

3.3.2 REFORMIST APPROACH

64
Amina Wadud. Qurʼan and Woman: Rereading the Sacred Text from a Woman's Perspective, Oxford: Oxford
University Press. 1999, p75-76.
65
Amina Wadud. Qurʼan and Woman: Rereading the Sacred Text from a Woman's Perspective, Oxford:
Oxford University Press. 1999.
66
Mubarak, H. (2004). Breaking the Interpretive Monopoly: A Re-examination of verse 4:34. Hawwa. 261-
289.
67
Hassan, R. (1999) Feminism in Islam. In Sharma, A. & Young K.K. (eds.) Feminism and World Religion
Albany: State University of New York Press.
30
Reformists see no need to develop new interpretations of verse 4:34 that are in line with

modern conceptions of gender equality and justice since they believe it as descriptive of

seventh-century Arabian culture. Reformists acknowledge that the Quranic text permits

husband-beating and characterises men as having some authority and responsibility over

women; nonetheless, they establish a great deal of responsibility on the community and

context in which this passage is read.

3.4 CONCLUSION

In conclusion, the progressive feminist interpretations of verse 4:34 have highlighted the

necessity of reinterpretation of this verse in light of its social and historical background. The

primary objective of such approaches has been to question and eliminate patriarchal

conceptions that have supported violence against women and gender disparity.

According to reformist feminist readings, it is important to consider this verse as a product

of its time, taking into consideration the social structures and cultural norms that were in

place at the time of revelation. They contend that the verse is best understood as a reaction

to a particular historical setting in which patriarchal values were well attached, rather than as

anything that should be read literally or applied generally.

31
 CHAPTER FOUR
A CRITICAL ANALYSIS ON AMINA WADUD’S INTERPRETATION
OF QIWAMAH

4.1 INTRODUCTION

Feminist interpretation of the Quran has benefited greatly from the work of eminent scholar

Amina Wadud. Through her work, she has pushed for a more equitable and inclusive

interpretation of the Quran, challenging conventional interpretations of Islamic text. Within

the academic and religious sectors, Wadud's innovative methodology has drawn praise as

well as criticism.

Creating a feminist paradigm for Quranic interpretation is one of Amina Wadud's most

important contributions. Her work focuses on rethinking the gender-related verses in the

32
Quran questioning traditional patriarchal interpretations, and Wadud suggests that a more

nuanced contextually grounded understanding of the Q uran is require to eradicate gender

inequality in Islamic communities. The strategy adopted by Wadud involves developing a

comprehensive understanding of the Quran while considering the historical and social

circumstances surrounding its revelation. She highlights the significance of studying the

Quran as a whole rather than relying only on verses that have been used to support gender

roles. By doing so, she aims to expose the teachings of the Quran, which emphasize justice,

equality, and the inherent worth of every person, regardless of gender.

The strategy adopted by Wadud involves developing a comprehensiv The strategy adopted

by Wadud involves developing a comprehensive understanding of the Quran while

considering the historical and social circumstances surrounding its revelation. She highlights

the significance of studying the Quran as a whole rather than relying only on verses that

have been used to support gender roles. By doing so, she aims to expose the teachings of the

Quran, which emphasize justice, equality, and the inherent worth of every person, regardless

of gender. understanding of the Quran while considering the historical and social

circumstances surrounding its revelation. She highlights the significance of studying the

Quran as a whole rather than relying only on verses that have been used to support gender

roles. By doing so, she aims to expose the teachings of the Quran, which emphasize justice,

equality, and the inherent worth of every person, regardless of gender.

Wadud denied popular interpretations of particular Quranic verses that have been used to

support the mistreatment of women with her scholarly work. She has encouraged

reinterpretation of them in light of their historical context and presented various

interpretations of these verses that advance gender equality. Wadud's work has had a

significant impact on empowering women in the Muslim community.

4.2 ACADEMIC LIFE

33
Wadud was born in 1952 and grew up in Maryland, USA. She obtained her Bachelor's

degree in Islamic Studies from the University of Pennsylvania and later pursued a Master's

degree in Near Eastern Studies from the University of Michigan. She continued her studies

at the University of Cairo in Egypt, where she earned her Ph.D. in Arabic and Islamic

Studies.

Throughout her academic career, Wadud has held various teaching positions at prominent

institutions, including Virginia Commonwealth University, the International Islamic

University in Malaysia, and the University of Virginia. Her courses and lectures often

revolve around Islamic feminism, gender issues, and social justice within Islam.

One of Wadud's most significant contributions to Islamic scholarship is her book "Qur'an

and Woman: Rereading the Sacred Text from a Woman's Perspective," published in 1999. In

this groundbreaking work, she challenges traditional interpretations of the Qur'an and offers

a feminist lens through which to understand its teachings. Wadud argues for a contextual

and inclusive approach to interpreting Islamic scripture, one that recognizes the agency and

equality of women.

Wadud's academic work has significantly influenced Islamic feminist thought, promoting

critical examination of religious texts and women's voices in Islamic discourse, inspiring

further research and activism by Muslim feminists.

Wadud is a prominent figure in social and political activism, advocating for gender justice,

human rights, and interfaith dialogue. She challenges patriarchal norms in Muslim

communities. Her academic work and activism advance Islamic feminism.

4.3 WORKS

"Qur'an and Woman" by Amina Wadud challenges traditional interpretations of the Qur'an,

promoting a new perspective that acknowledges the agency and equality of women within

Islamic teachings. Wadud's book is a significant contribution to Islamic feminism, sparking

debates and challenging patriarchal interpretations, promoting a re-evaluation of gender

34
roles and women's rights in Islamic contexts and it’s notable for its focus on contextualizing

the Qur'an within its historical and social context, advocating for a more nuanced

interpretation that considers the principles of justice and equality in Islamic scripture,

praised for reclaiming women's voices in Islamic discourse, Critics, on other hand question

Wadud's interpretations, arguing it may deviate from mainstream Islamic scholarship and

raise concerns about its impact on established religious practices and norms.

In conclusion, Amina Wadud's "Qur'an and Woman: Rereading the Sacred Text from a

Woman's Perspective" is a significant contribution to Islamic feminism, challenging

traditional interpretations and offering a fresh perspective. However, like any scholarly

work, it has received both praise and criticism, reflecting the diverse opinions within the

field.

Amina Wadud's another notable work is "Inside Gender Jihad: Women's Reform in Islam"

delves into the experiences and perspectives of Muslim women participating in the reformist

movement within Islam, often referred to as "gender jihad." Wadud's book explores Muslim

women's diverse voices, narratives, and strategies for gender equality, she highlights the

struggles, achievements, and strategies employed by these women in their pursuit of reform,

aiming to challenge stereotypes and highlight the transformative potential of women's

activism in Islamic contexts. "Inside Gender Jihad" highlights the diverse experiences and

agency of Muslim women through meticulous research and interviews, providing valuable

insights into their reformist efforts.

"Inside Gender Jihad" is a book that challenges traditional narratives about gender dynamics

and activism in Islamic contexts, highlighting the diverse perspectives of Muslim women in

the fight for gender equality.

4.4 INTERPRETATION OF VERSE 4:34

In the fourth chapter of Wadud’s breath-taking work, "Quran and Women" Wadud claimed

that there is no inherent value placed on man or woman and the Qur'an does not strictly
35
delineate the roles of woman and the roles of man to such an extent as to propose only a

single possibility for each gender that is, women must fulfil this role, and only this one,

while men must fulfil that role and only men can fulfil it additionally, 68 she argued that there

are no fixed gender roles except this two namely childbearing and the responsibility of

risalah as it is biologically impossible for a man to bear a child the role is fixed on the

woman who is biologically perfect for this precious role and the second one is the

responsibility of risalah and it's not a biological association, but a strategy for effectiveness,

The message's possibility of failing could have been greater if women, who are usually

given minimal respect in society, were chosen to convey the message. Both roles are

specially designed or appointed by God.

4.4.1 DARAJAH AND FADL

She portrayed darajah as it can be earned or be granted, it’s obtained through an unspecified

category of doing good deeds as said in the Quran "He is the One Who has placed you as

successors on earth and elevated some of you in rank over others" (6:165) she also

illustrated man’s darajah in the verse "And their husbands reserve the right to take them

back within that period if they desire reconciliation. Women have rights similar to those of

men equitably, although men have a degree of responsibility above them. And Allah is

Almighty, All-Wise". (2:228) and remarked that this darajah is not absolute and exists only

in the context of divorce.

she explained that like darajah fadl cannot be earned by performing certain deeds. It can

only be given by Allah69(p69) and it’s centered around the verse of qiwamah ‘men are

qawwamuna 'ala women, based on what Allah has preferred (faddala) some of them over

others, and based on what they spend of their property for the support of women. So good

women are qanitat, guarding in secret that which Allah has guarded. As for those from
68
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, (Oxford:
Oxford University Press, 1999, p63.
69
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, (Oxford:
Oxford University Press, 1999, p69.
36
whom you fear nushuz, admonish them, banish them to beds apart, and scourge them. Then,

if they obey you, seek not a way against them. (4:34)

Wadud accepted qiwamah as she declared it would be legalized only based on two things:

what preference has been given, and what they spend of their property for the support of

women if either condition fails, then the man is not qawwam over that woman.70

As traditionalists contended that preference is fully granted by God (wahabiyy) Wadud

stated that the verse says the position between men and women is based on what Allah has

preferred. Even when concerning material preference, there is only one Qur'anic reference

that specifies man’s preference: that Allah has determined for men a portion greater than for

women: inheritance. The share for a male is twice that for a female (4:7) within a single

family, and this preference is not absolute as inheritance for all men will not always be more

than that for all women.71

Wadud rejected unconditional fadl or preference as she asserted that the usage of ba’d (some

of them over others) instead of they (masculine plural) are preferred over them (feminine

plural) results in that all men do not excel over all women in all manners. Some men excel

over some women in some manners. Likewise, some women excel over some men in some

manners whether Allah’s preference is restricted to the material aspects like inheritance, or

not unconditional preference is unjustifiable for Wadud as a result she interpreted the verse

as men are qawwamun over women in matters where God gave some of the men more than

some of the women.72

4.4.2 QAWWAMUN

Like Azizah-al-Hibri Wadud also rejected any translation that implies that men are

protectors or maintainers.

70
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, (Oxford:
Oxford University Press, 1999, p70.
71
ibid
72
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, (Oxford:
Oxford University Press, 1999, p71.
37
Wadud asked, Are all men qawwamuna 'ala all women? Is it restricted to the family, such

that the men of a family are qawwumuna ala the women of that family? Or, is it even more

restricted to the marital tie, that only husbands are qawwumuna 'ala wives?

Some traditional scholars consider fadl as an unconditional preference of males over females

that does not restrict qiwamah to the family relationship but applies it to society at large:

men are qawwamuna 'ala women, while some others, like Sayyid Qutub, restrict it to the

family.

Wadud asserted her arguments as follows: I apply this verse to society at large but not based

on the inherent superiority of men over women or of Allah's preference for men over

women. Rather, I extend the functional relationship that Sayyid Qutub proposes between the

husband and the wife towards the collective good concerning the relationship between men

and women in society at large. My main consideration is the responsibility and right of

women to bear children.73

Occasionally, Wadud supported certain aspects of Sayyid Qutub, like the man and the

woman are both from Allah's creation, and Allah never intends to oppress anyone from His

creation. Both the man and the woman are members of the most significant institution of

society, the family. The family is initiated by a marriage between one man and one woman.

Within the family, each member has certain responsibilities. For obvious biological reasons,

a woman's primary responsibility is childbearing. Childbearing responsibility is of grave

importance; human existence depends upon it. For simple balance and justice in the creation

and to avoid oppression, his responsibility must be equally significant to the continuation of

the human race; thus, the Qur'an establishes his responsibility as qiwamah , seeing to it that

the woman is not burdened with additional responsibilities that would be threatening to her

primary demanding responsibility that only she can fulfil. So, everything she needs to fulfil

her primary responsibility comfortably should be supplied in society by the male; this means
73
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, (Oxford:
Oxford University Press, 1999, p72.
38
physical protection as well as material sustenance. Otherwise, it would be a serious

oppression against the woman.74

Wadud also asked some questions regarding the validity of qiwamah. What happens in

capitalistic societies like America, where a single income is no longer sufficient to maintain

a reasonably comfortable lifestyle? What happens when a woman is barren? Does she still

deserve qiwamah like other women? What happens to the balance of responsibility when

the man cannot provide materially? and concerned about whether qiwamah is applicable in

such situations.

Finally, Wadud concluded her description of fadl by highlighting that all of these issues

cannot be resolved if we look narrowly at verse 4:34. Therefore, the Qur'an must be

reviewed concerning human exchange and mutual responsibility between males and

females.

4.4.3 NUSHUZ

The second portion of this verse led to controversy as it says, so good women are qanitat,

guarding in secret that which Allah has guarded. As for those from whom you fear [nushuz],

admonish them, banish them to beds apart, and scourge them. Then, if they obey you, seek

no way against them.

Wadud discussed whether this verse means that a woman is obliged to fully obey her

husband, as traditional interpreters asserted, or not. The word qanitat is translated as

obedient, which led to the misconception that the verse means that good women are obedient

to their husbands. According to Wadud, as the Quran used the same term while describing

man’s obedience to God, it proves that here it means woman’s obedience to God, and it is

patriarchal to interpret this verse to prove a woman should obey her husband.75

74
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, (Oxford:
Oxford University Press, 1999, p73.
75
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, (Oxford:
Oxford University Press, 1999, p74.
39
In cases of disorder between married couples, the Quran suggests a possible solution: a

verbal solution, whether between the husband and wife, as in verse 4:34, or between the

husband and wife with the help of arbiters, as in verse 4:35. If open discussion fails, then a

more drastic solution—separation—is indicated. The final solution—the scourge—is

justified only in exceptional circumstances.

Wadud highlighted certain aspects of the way the Quran suggested solutions. First, the

Qur'an gives precedence to the state of order and emphasizes the importance of regaining it.

Second, if the steps are followed in the sequential manner suggested by the Qur'an, it would

seem possible to regain order before the final step. Third, even if the third solution is

reached, the nature of the scourge cannot be such as to create conjugal violence or a struggle

between the couple because that is not Islamic. 76 Furthermore, Wadud asserted that the first

two steps, namely mutual consultation (shura) and banishing them beds apart, are simply

designed to reconstruct marital harmony and peace between spouses. So, it’s obvious that

the Quran doesn’t allow a man to beat his spouse. But it’s meant to be a severe restriction on

existing practices.77 Wadud concluded by describing the final part of the verse: the word ta'a

in this verse needs contextual consideration. It says, if they obey (ta'a) you do not seek a way

against them. For the women, it is a conditional sentence, not a command. In the case of

marriages of subjugation—the norm for Muslims and non-Muslims at the time of the

revelation—wives were obedient to their husbands. The husbands are commanded 'not to

seek a way against' obedient wives. The emphasis is on the male's treatment of the female.

4.5 COUNTER ARGUMENTS

The Quran is an eternal text and holy revelation that the prophet received divinely, so each

verse and word is meant to serve a specific goal that cannot be conveyed by replacing

another and has various meanings that cannot be restricted by the human mind. That’s why
76
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, (Oxford:
Oxford University Press, 1999, p75.
77
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, (Oxford:
Oxford University Press, 1999, p76.
40
there are rules and regulations for interpreting the Quran. Here, let’s examine the need for

qiwamah.

4.5.1 THE NEED FOR QIWAMAH

When a couple fulfils each other's weaknesses, they will feel optimal. Given that women are

considered men's soul mates, it stands to reason that their advantages fulfil men's limitations.

while the limitations of women will undoubtedly be fulfilled by men's advantages. By

simply examining how each body organ functions and how both are biologically necessary,

it is possible to see both the advantages and disadvantages of each gender. The biological

needs and roles of both men and women will cause emotional advantages and disadvantages.

While examining men’s emotional and cognitive features we can conclude that men are;

very aggressive, independent, non-emotional, able to hide emotion, more objective, not easy

to be influenced, more logical, more open-minded, not easy to be offended, loving more

toward adventure, easy to solve problems, seldom to cry, generally comes up as a leader,

easier to differentiate between feelings and rationality, not being clumsy in performance,

more free to express something.

While women are: not aggressive, not independent, more emotional, difficult to hide

emotion, more subjective, easy to be influenced, less logical, difficult to be open-minded,

feeling more and easy to be offended, not loving an adventure, difficult to solve problems,

often crying, seldom to come up as a leader, difficult to differentiate feelings and rationality,

tend to be clumsy in performance, not being free to express something.78

Men and women need to be treated differently as both possess different cognitive systems.

There are cognitive (intellectual activity such as thinking, reasoning, or remembering)

differences between men and women. New technologies have generated a growing pile of

evidence that there are inherent differences in how men’s and women’s brains are wired and

how they work.

78
Nasaruddin Umar, Argumen Kesetaraan Jender Perspektif al-Qur’an, p42-43.
41
The author of "Sex Differences in Cognitive Abilities," Diane Halpern, found that the

research studies that justified gender differences in the cognitive abilities of animals are also

applicable to human beings. She concluded, after conducting numerous research projects,

that women are the ideal species for providing care and nurturing. For instance, in a study

involving 34 rhesus monkeys, the males showed a strong preference for toys with wheels

over plush toys, while the females thought plush toys were cute.79

In many verbal ability tests, women perform better than men. Women are better at writing

and reading comprehension than men are. Their ability to retrieve information from long-

term memory is superior to that of men. In general, men are better at juggling things in their

working memory. They are more skilled at tracking moving objects, accurately estimating

angles from the horizontal, and aiming projectiles because they have greater visuospatial

abilities.

Many of these cognitive variations appear at a very young age. "In two- or three-month-old

infants, you can see sex differences in spatial visualization ability".

Infant girls react to faces effortlessly and begin to talk earlier. Boys respond to their visual

environment earlier in infancy; as a result, women are attracted to faces in adulthood and

men to objects.80

According to neuroscience research, the human brain is a sex-typed organ with distinct

differences in neural structures and related physiological differences in function.

Men's brains are larger as a whole, but women's hippocampus, which is important for

learning and memory, is larger and operates differently. On the other hand, a man's

amygdala is larger than a woman's and is linked to feeling emotions and remembering them.

It functions differently as well.

79
Spector, R. How men’s and women’s brains are different | Stanford Medicine. Stanford Medicine Magazine.
https://stanmed.stanford.edu/how-mens-and-womens-brains-are-different/. 2022, September 21.
80
ibid
42
As Cahill's81 research has demonstrated, compared to men, women remember emotional

events more vividly and with greater strength. Their emotional memory retrieval is faster,

and the memories they do remember are richer and more vivid.82

As there is a question of why these cognitive differences arise, we can conclude that in

female mammals, a set of molecules called oestrogens, along with another molecule called

progesterone, and in males, testosterone and a few lookalikes collectively known as

androgens play a vital role in these variations.

For example, males who are developing normally in utero experience a large mid-gestational

surge of testosterone that permanently shapes their brains (especially areas of the brain like

the hippocampus and amygdala) in addition to their body parts and proportions.

(The mid-pregnancy period begins at 13 weeks and ends at 27 weeks. Baby grows rapidly at

this time.)

Like oestrogen and testosterone, chromosomes also play important roles in forming

cognitive differences. Females have two X chromosomes in their pair, while males have one

X and one Y chromosome.

For example, the series of developmental events that result in the acquisition of masculine

characteristics in the body and brain are caused by a gene located on the Y chromosome.

The Y chromosome contains additional genes that might be related to cognition and brain

physiology.83

As mind power and cognitive decline depend on various factors that differ from person to

person, and there are no research projects to prove any differences in mind power, both

genders seem to share certain features.

Biological and psychological features made both genders different, so it's important to treat

both genders differently, as their cognitive systems differ in a way that allows for their
81
Dr. Larry Cahill is a Professor in the Department of Neurobiology and Behaviour at the University of
California, Irvine. He is among the world leaders on the topic of sex influences on the brain.
82
ibid
83
ibid
43
rights. Women's biological and psychological features made her an ideal being for

childbearing, while men's biological and phsycological features made him sufficient to strive

for sustenance. Recognising these differences, the Quran suggested a perfect way to ensure

the harmonious coexistence of both genders: qiwamah.

4.5.2 MAN AS CARETAKER

Feminist interpreters, including Wadud, also accepted the Quranic concept of qiwamah.

However, we can identify a certain amount of contradiction between feminist approaches

and traditional interpretations. It can be summarised as qawwamun does it mean caretaker?

Is fadl absolute? What is meant by “good women are obedient"? Is beating allowed for

husbands?

Wadud clearly rejected any translation of qawwamun as caretaker, while traditional

interpreters of the medieval, early modern and modern eras interpreted qawwamun as “man

should take care of or guide her as a ruler does to his subjects. This statement is clearly

asserted by prominent interpreters like Al-Tabari84, Al-Zamakhshari85, Imam al-Baydawi86,

and Muhammad Ali al-Sabuni87. Even though none of them saw women as inferior beings

who were dependent, incapable of making decisions, and needed guidance in all matters,

they saw men being appointed as leaders and women being appointed for what their

specialties like softness and meekness could make her sufficient.

Moreover, modern interpreter Muhammad Metwalli al-Sha’rawi highlighted that the

position of qiwamah is a burden as it requires a lot of work to acquire and maintain it. He

added an interpretation of the verse: "So we cautioned, “O Adam! This is surely an enemy to

you and your wife. So do not let him drive you both out of Paradise, for you, O Adam,

84
Muhammad ibn Jarir al Tafsir al-Tabari, Dar al Kotob al ilmiyah. 1999th ed. Vol - 4, p58.
85
Abu al-Qasim Mahmud ibn Umar al-Zamakhshari, Al-Kashshaaf an Haqa'iq at-Tanzil, Dar El Fikr, 2008,
Vol-1, p523-525.
86
Nasir ad-Din al-Baydawi, Anwar al-Tanzil wa-Asrar al-Ta'wil, Tafseer Qazi Bezavi by Sheikh Zadah. Dar al
Kotob al Ilmiyah, 2013, vol-3, p314-316.
87
Muhammad Ali al-Sabuni, Tafsir safwat tafasir. Darul Aalamiyyah, 2016, vol-1, p364,365.
44
would then suffer hardship". 20:117, while interpreting the verse of qiwamah to express that

it’s a duty and burden that man is obliged to fulfil.88

Suicide rates, according to WHO records, show that striving for sustenance is a burden.

Suicide rates display significant variations across the world, but a consistent pattern emerges

with higher rates among men when compared to women. In the majority of countries, the

male suicide rate is at least double that of females. Notable nations with elevated female

suicide rates include South Korea (13.4 per 100,000), India (11.4 per 100,000), and Sri

Lanka (10.6 per 100,000). Conversely, Lesotho (39.3 per 100,000), Russia (38.2 per

100,000), and South Africa (37.9 per 100,000) exhibit the highest male suicide rates.

Several factors contribute to the increased prevalence of suicide among men. Firstly, societal

gender roles and expectations often dictate that men should display stoicism and self-

reliance, making it challenging for them to seek help when experiencing personal struggles.

This cultural pressure can create barriers to accessing support systems and contribute to

feelings of isolation.

Secondly, men are more likely to be diagnosed with specific mental illnesses such as

substance abuse disorders and antisocial personality disorder, which are associated with a

heightened risk of suicide. The stigma surrounding mental health issues may discourage men

from seeking professional help, worsening their vulnerability.

Lastly, economic stress plays a significant role in the higher suicide rates among men. They

are more likely to be employed in demanding and high-stress occupations, placing them at a

greater risk of job-related mental health challenges. Additionally, men also face higher rates

of unemployment or underemployment, which can lead to financial hardship and social

isolation, both of which are known risk factors for suicide.89

88
Muhammad Metwalli al-Sha'rawi, Tafsir Al Sharawi, Dar El Islam, 2010, vol-4, p196.

89
One in 100 deaths is by suicide. https://www.who.int/news/item/17-06-2021-one-in-100-deaths-is-by-
suicide. 2021, June 17.
45
Along with it, a woman suffers physically during menstruation and pregnancy. Therefore, a

man is qualified to be the family guardian for numerous reasons. Man, in general, is

physically stronger and less emotional than woman.

4.5.3 UNCONDITIONAL PREFERENCE

Wadud clearly expressed that man’s preference is not absolute and asserted that the usage of

ba’d (some of them over others) instead of they (masculine plural) are preferred over them

(feminine plural)90 results in the fact that all men do not excel over all women in all

manners. Some men excel over some women in some manners. Likewise, some women

excel over some men in some manners. 91 While traditional interpreters have long argued that

the concept of qiwamah, is justified through two rationales: preference (fadl) and

sustenance. These interpreters have classified it into two distinct groups: Wahabiyy, which is

perceived as a divinely bestowed gift, and Kasabiyy, which is earned through the efforts and

hard work of men. Preference is categorized as wahabiyy, while sustenance falls under the

domain of kasabiyy. However, this perspective has faced criticism from scholars like

Wadud, who suggest that this position of power granted to men is not inherent. which means

the possibility of losing this position is greater.

4.5.4 GOOD WOMEN ARE OBEDIENT

In the second portion of the verse, it states that good women are obedient. However,

according to Amina Wadud, the Quran uses the same term to describe a man's obedience to

God. She argues that this indicates that the obedience mentioned in the verse refers to a

woman's obedience to God rather than her obedience to her spouse.

Traditionally, some interpretations have depicted that being obedient to God also includes

following a husband's instructions. This is why certain Quranic commentaries have stated

that "good women are obedient to their spouses." However, other commentaries have taken

90
Amina Wadud, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, (Oxford:
Oxford University Press, 1999, p71.
91
ibid
46
a different stance, asserting that "good women are obedient to God and fulfill their spouses'

rights."

This perspective offers a more nuanced understanding of the verse, suggesting that

obedience should primarily be directed towards God. So, it means there is no contradiction

at all in this perspective.

4.6 CRITICS

The feminist interpretation of the Quran by Amina Wadud has not been without criticism.

Her method has drawn criticism from traditional academics and religious conservatives who

claim it contradicts accepted interpretations. They questioned the legitimacy of her methods

and saw her interpretation of several verses as a departure from the traditional understanding

of the Quran.

Wadud's critics further contend that her methodology might result in a subjective reading of

the Quran, in which personal preferences and modern norms exceed the text's timeless

message. They expressed concerns that her focus on historical context and individual

interpretation may weaken the fundamental principles of Islam and allow for individualized

interpretations that depart from accepted tradition.

Moreover, some critics argue that Wadud's feminist interpretation ignores or rejects specific

hadiths and verses that appear to support gender roles and distinctions between males and

females. They asserted that her method ignores other verses that might reject her arguments

in favour of focusing only on those that support her viewpoint.

CONCLUSION

In the past few decades, numerous scholarly debates and discussions have been arising on

the interpretations surrounding the concept of qiwamah. The challenges faced by qiwamah

date back to the period of its revelation. As considerable studies have exhibited, the female
47
companions of the Prophet Muhammad expressed concerns regarding the preference shown

towards men as revealed in the verse about qiwamah. However, these complaints were

addressed and resolved subsequently.

The present work is an attempt to critically analyse various interpretations of qiwamah, with

a special focus on Amina Wadud's Quran and Women. Through this analysis, it has become

evident that traditional interpretations, rooted in established methodologies and considering

both the Quran and hadiths, provide a rich framework for understanding qiwamah and its

related concepts. These interpretations offer consistency, stability, and adherence to the

broader Islamic tradition, preventing subjective interpretations and potential fragmentation

within the Muslim community.

While alternative interpretations, such as Amina Wadud's, can contribute to the ongoing

discourse within the Muslim community, they must be evaluated with caution. Wadud's

emphasis on the historical context of Quranic revelations, while valuable in understanding

the circumstances surrounding the verses, risks neglecting the timeless and universal nature

of the Quranic message. It is essential to balance the historical context and the eternal

guidance of the Quran to achieve a holistic understanding of Islam's principles. Moreover,

Wadud's approach, which neglects the significance of hadith literature, overlooks a crucial

source of guidance and context for understanding Islamic teachings. Hadiths address

important issues such as qiwamah and women's rights, and excluding them can result in an

incomplete understanding of Islam.

Integrating both the Quran and hadiths is necessary for a comprehensive interpretation of

qiwamah and related concepts. The traditional approach to interpreting Islamic teachings,

with its reliance on established methodologies, consideration of both the Quran and hadiths

and emphasis on objectivity and the pursuit of truth, offers a more comprehensive

understanding of qiwamah. These interpretations acknowledge the expertise of classical

48
scholars and their in-depth knowledge of the Arabic language, the Quranic context, and the

prophetic traditions.

In light of these findings, the researcher concluded that accepting traditional interpretations

of qiwamah does not undermine accepted notions, while feminist approaches, especially

Amina Wadud's, cannot be entirely accepted as they disregard prophetic hadiths and well-

established methodologies.

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