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Shiavault - a Vault of Shia Islamic Books A New Perspective: Women in Islam Chapter 7: Disciplinary Action As for those women whose recalcitrance and offensiveness you have reason to fear, admonish them, and refrain from any contact with them, and wathrebuhun [^1] them if this becomes unavoidable and fair to prevent very serious harm caused by them against themselves or others; but if they want to keep you company, do not try in any way to be unfair or harmful to them.

(4:34) Fatma: Does Islam condone physical punishment? Sayyid: Islam does not advocate or promote physical punishment. Islam encourages mutual cooperation, respect, and compassion within a marriage.

The Prophet once said, “I am astonished at a man who beats his wife, whereas it is he himself more than his wife who deserves beating.”[^2] “One should never torture one’s wife physically or otherwise, because whoever does so has violated the norms set by the Almighty and his Messenger,” said the Prophet.[^3] “How does anyone of you beat his wife as he beats his stallion and then embrace her?” said the Prophet.[^4] The Prophet, who was a prime example of ethical leadership, never struck any woman, animal, or any person who was aggressive toward him.

Aisha, wife of the Prophet, once said, “The Prophet never hit a servant, or a female, or anyone else, except in performing jihad (defending Islam).”[^5] Fatma: Referring to the sensitive verse you lightly touched upon, “wazribuu-hunn” (a light tap) in “Matrimonial Rights,” you explained earlier some of the reasons and under which circumstances this rule may be applied.

You briefly mentioned that a woman could impose the same infliction upon her husband by administering the sentence through the Islamic courts. Could you elaborate on this subject? Sayyid: The Qur’an does not promote disciplinary action as the first or only means of reform, or as an obligated rule. The Qur’an states two important actions that must be taken beforehand. In the final juncture, disciplinary action should be administered only if it may be foreseen as a means to end the problem.

It is also important to note that this rule is applied only to adverse and consequential situations that pose a danger to the sanctity of the family. The precept must not be used in cases of typical or expectant disagreements that arise normally during a marriage. The Qur’an does not mandate that one must implement this rule; this is not an obligatory injunction.