Does Islam permit violence against wives? This question often arises when studying verse 34 of Surah An-Nisa, which some interpret as allowing the beating of women. However, to properly understand this issue, it is essential to consider the broader context of the Quranic verses.
The main instruction given to husbands regarding their wives is stated, as below, just before this verse.
“O you who believe! live with them (your wives) on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good.” (An-Nisa 4:19)
This is the key verse concerning husbands and wives, instructing husbands to treat their wives with kindness, even if they feel displeasure towards them. Following such a command, the idea of beating one’s wife becomes inconceivable. Yet, it remains a reality that the vulnerable have faced violence throughout history, with wives often bearing the brunt of such oppression. Even in modern times, as reported by the U.S. Department of Justice in 2000, 22.1 percent of women experienced domestic violence. One can imagine the extent of such practices in ancient eras.
This is the context in which Allah Almighty, on one hand, encourages the wife to cooperate with her husband to maintain harmony in the household and, on the other hand, seeks to restrain men from violence. It is in this context that Allah Almighty states in verse 34 of Surah An-Nisa:
“Men are protectors of women, because God has made some of them excel others and because they spend their wealth on them. So virtuous women are obedient and guard in the husband’s absence what God would have them guard. As for those from whom you apprehend infidelity, admonish them, then refuse to share their beds, and finally punish them. Then if they obey you, take no further action against them. For God is High, Great. ”
In these verses, Allah, on one hand, encourages women to be compliant, and on the other hand, imposes strict limitations on the practice of beating by husbands—a practice common in ancient times—transforming it from an act of violence into a means of preserving the home.
The first point emphasized in this guidance is that it does not apply to all women. Instead, it addresses those women who, while seeking all the benefits of marriage—such as having their needs met by their husbands—adopt a rebellious attitude. These are women who disrupt the order of the household, expose their husbands’ secrets and weaknesses, and remain insistent on humiliating them. Their issue is not merely one of disagreement or personal preferences but of persistent rebellion, disobedience, and degradation of their husbands. In such cases, one option for the husband is to divorce them immediately. However, this is clearly a difficult choice, especially when children are involved. Therefore, the prescribed approach begins with advising such women. If that fails, the husband is instructed to forgo the key purpose of marriage—intimacy—by separating from them in bed. This is a strong message, where the husband continues to fulfill his obligations to his wife but willingly forgoes his own. After this, as a final resort to save the household and to jolt the woman’s psyche, it has been suggested that a mild form of punishment may be administered. The Prophet Muhammad (peace be upon him) explicitly clarified the nature of this action, stating that it must not involve any form of violence. Rather, it should be similar to how a mother lightly reprimands her child for discipline. The words used in the Hadith are *”ghayr mubarrih,” ’غیر مبرح‘ * meaning a punishment that leaves no lasting marks or effects (Muslim, Hadith No. 2950).
This explanation makes it absolutely clear that these verses do not apply to just any women. As the Quran clearly states, the primary instruction is to treat one’s wife kindly, even if she is disliked. This guidance specifically pertains to certain rebellious women who wish to remain in the marriage while continuously waging a campaign of defiance against their husbands. Thus, this is a prescribed course of action for their correction, not an endorsement of violence against them. There is no room for such violence.
As for the question of what should be done if the husband is the one committing injustice, and whether the state should intervene, we believe the best solution is the one proposed by the Quran itself in the very next verse, 4:35. It suggests that elders from both families should step forward and strive to resolve the matter. This approach is better than state intervention. However, if the husband resorts to violence against his wife, then the state must intervene. In such a case, the husband should face punishment—not as a husband, but as an oppressor. Beyond this, he will also face punishment in the Hereafter.
The final point is that this verse carries a clear message for husbands. If they, out of mere anger or minor disagreements, resort to raising their hands against their wives without going through the initial two stages or without a genuine case of rebellion or defiance, they are guilty before Allah. When the Exalted and Almighty holds them accountable on behalf of their vulnerable wives, their anger and violence will cost them dearly.
Translated by Ali Zafar