Document Type : Academicm and Research

Authors

• Ismail Danesh ¹
• Rokhsana Danesh ²

¹ Rabia Balkhi University, Kabul, Afghanistan

² Independent Researcher, Pakistan

Abstract

Highlights

Verse 34 of the al-Nisa Chapter is one of the most important verses concerning the rights of men and women in the family: “Men are the protectors and maintainers of women, because of the advantage Allah has granted some of them over others, and by virtue of their spending out of their wealth.” In traditional societies, this verse has often been interpreted as men’s authority and superiority over women. However, with social transformations and changes in gender roles in the modern world, this verse has become the subject of extensive debate among Islamic scholars and social thinkers. Contemporary developments, particularly in the realm of women’s rights and gender justice, have further intensified the need to reconsider the interpretation of this verse. On one hand, this verse must align with the conditions and requirements of the times, and on the other hand, it should not deviate from the fixed principles and objectives of Sharia. Within this context, Fazlur Rahman and Ayatollah Khamenei, with differing methodological foundations, have attempted to present a contemporary interpretation of this verse; one that both addresses modern challenges and remains within the framework of religious principles. The purpose of this article is to examine the methodological foundations of these two thinkers in understanding and interpreting verse 34 of the al-Nisa Chapter.

Verse 34 of the al-Nisa Chapter from the Perspectives of Fazlur Rahman and Khamenei

From Fazlur Rahman’s perspective, the content of verse 34 of the al-Nisa Chapter indicates that men have functional superiority over women, not essential superiority. Men are responsible for earning and spending on women. The Quran often speaks of the superiority of some men in wealth and power, as well as the superiority of prophets over others, and this superiority is not essential but entirely functional. If a woman becomes economically independent through earning income or inheriting wealth and participates in household expenses, the superiority of the male head of household will diminish proportionally, as he has no superiority over his spouse as a human being. In Fazlur Rahman’s view, men and women are completely equal in religious terms.

In his interpretation of the verse in question, Khamenei explains that the responsibility of guardianship over the family lies with the man. The man is obligated to work and strive in order to meet the financial needs of the family, while the woman’s wealth belongs to her alone, and providing a livelihood is not her responsibility. He emphasizes that this verse does not mean the woman must completely obey the man in all matters; it does not imply the man’s domination or the woman’s unconditional subordination. Likewise, the man should not follow the woman in all matters either. In married life, the woman and man should act as two partners and companions, and to maintain family balance and stability, each must, when necessary, forgo some of their own desires. This interactive and balanced perspective between men and women forms the foundation for a successful married life and is fully compatible with human nature and religious teachings as well, as men and women have natural differences. Due to her nature and delicacy, a woman cannot perform heavy labor. Doing heavy work that is incompatible with feminine nature and delicacy should not be undertaken by women. The responsibility for work and providing a livelihood lies with the husband. Therefore, whether a woman works and earns an income or not, neither men nor women hold superiority over one another; the man remains responsible for providing for the woman’s livelihood.

From Fazlur Rahman’s perspective, men have functional superiority over women, and since the man provides for the woman’s living expenses, the woman should obey the man; if the woman provides the living expenses, the man’s superiority diminishes proportionally. According to Khamenei’s view, functional superiority is not the issue; the woman should not always obey the man, nor should the man always obey the woman, as husband and wife are two partners and companions. Sometimes the man should yield, and sometimes the woman should yield, so they can live together.

Conclusion

Fazlur Rahman’s hermeneutic approach to interpreting the verse “Men are the protectors and maintainers of women,” despite its innovations, faces significant challenges due to its excessive historicism, failure to distinguish between the general and specific messages of the verse, overemphasis on the historical context of the verses, and asserting that men’s superiority is entirely functional. This perspective distances itself from the comprehensiveness, timelessness, and trans-historicalness of the Quran, leading to reductionist concepts. Khamenei, in his interpretation of the verse “Men are the protectors and maintainers of women,” explains the roles of men and women based on Quranic principles and Islamic socio-legal perspectives. From his viewpoint, men’s guardianship/qiwamah over women in the family stems from the natural differences between men and women and their complementary relationship to one another. Men, due to their physical and spiritual characteristics, possess greater capability for management and support than women in certain areas. Qiwamah (guardianship) represents a man’s managerial, moral responsibility and duty toward his family; it is not limited to the economic aspect alone but also encompasses managerial, educational, and emotional dimensions. In reality, as the guardian and responsible figure of the family, the man must play an active role in all aspects of family life. Qiwamah signifies the acceptance of distinct yet complementary roles for men and women within the family and, as a managerial principle, serves as a means to achieve tranquility, security, and stability in the family.

References

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Keywords

• al-Nisa: 34
• men’s qiwamah over women
• women in the Quran
• women’s rights

Main Subjects

• Islamic