of Nokounam, May His Soul Rest in Peace (Session 959)
This treatise undertakes a re-examination and analysis of a verse from the Holy Quran that addresses human relationships, particularly the interactions between men and women. This inquiry, relying on reason and expertise as two fundamental pillars of truth comprehension, seeks to reconsider the Quranic rulings and concepts within the historical and social context of the time of revelation as well as in light of contemporary global developments. Employing a clear and dignified language, the endeavour is to present the profound meanings of this verse with a novel perspective aligned with the needs of the present era. This reconsideration not only aids in a more precise understanding of religious texts but also paves the way for harmonising religion with rationality and scientific knowledge.
The cognition of truth presents two distinct paths before humanity: firstly, the path of tradition, innovation, phrases, customs, and beliefs; secondly, the route of reason and expertise. The former, to which many Islamic societies remain attached, suffers from repetitive utterances and unsupported prejudices. This dependency deprives the Islamic ummah of intellectual dynamism, leading to fruitless debates and futile disputes. Conversely, reason and expertise, as two wings of the flight of knowledge, provide the capability to evaluate truth by firm and logical criteria. Any religious claim devoid of reason and knowledge transforms into a fabrication incapable of responding to the questions of the age.
Expertise alone, without the backing of reason, is insufficient. Expertise necessitates study, progress, and acquisition of knowledge; however, if not accompanied by rationality, it does not achieve completeness. Reason, like a radiant torch, illuminates the path for expertise and protects it against deviations. For example, collective reason, which plays a role in understanding social norms such as what is commendable and reprehensible, can, even without expertise, offer clear standards for social behaviour. This collective reason, alongside expertise, assists humans in freeing themselves from the constraints of ineffective traditions.
Original Arabic:
الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَا أَنْفَقُوا مِنْ أَمْوَالِهِمْ ۚ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِلْغَيْبِ بِمَا حَفِظَ اللَّهُ ۚ وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ اللَّهَ كَانَ عَلِيًّا كَبِيرًا
English Translation:
Men are the maintainers of women, because Allah has given some of them precedence over others and because they spend of their wealth. So righteous women are devoutly obedient, and guard in the husbands absence what Allah would have them guard. As for those women from whom you fear disobedience, admonish them, refuse to share their beds, and strike them. But if they obey you, do not seek a way against them. Indeed, Allah is Exalted and Great.
This verse, situated within the historical context of the time of revelation, reflects social conditions wherein women were subjected to dependency and subordination. At that time, women were akin to commodities traded in markets, deprived of social and human rights. The verse, by referring to mens authority over women and financial expenditure, mirrors the social realities of that era. Nonetheless, such rulings cannot be regarded as eternal and detached from their temporal context. The Holy Quran, in many verses, addresses historical circumstances, and these verses pertain to specific temporal and spatial conditions rather than eternal commandments.
The phrase الرِّجالُ قَوَّامُونَ عَلَى النِّسَاءِ initially appears to confine authority to male gender exclusively. However, upon reflection on the clause بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ, it becomes evident that the preference is linked not to gender, but rather to capabilities, knowledge, and skills. A proposed re-reading of this verse as الناس قوامون علی الناس بما فضل الله بعضهم علی بعض opens the path for a more just interpretation consistent with reason. This re-interpretation associates authority with cooperation and synergy among humans regardless of gender.
Woman and man, like the two wings of a bird, complement each other. This principle is a universal truth that enables cooperation through shared human commonalities and leads to synergy in particularities. For instance, if a woman excels in knowledge, a man can learn from her; and if a man is skilled in a craft such as driving, a woman can benefit from him. This complementarity extends beyond marital relations to all human interactions, including the mother-child relationship.
The command وَاضْرِبُوهُنَّ (to strike women) as a punishment for disobedience is incompatible with human dignity in the contemporary world. This ruling, presented within the historical context of family regulation at the time of revelation, cannot be reasonably justified today. Reason and ethics condemn any violence against women. The stages mentioned in the verse admonition, separation in beds, and physical punishment aim for absolute obedience of women, whereas human relations should be based on mutual respect.
The phrase وَبِمَا أَنْفَقُوا مِنْ أَمْوَالِهِمْ presents financial expenditure as a humiliating basis for male authority. This perspective, rooted in the economic conditions of the revelation era, is incompatible with todays realities, where men and women stand economically equal. If financial expenditure is not accompanied by mutual respect, it transforms into a tool for domination.
Considering social transformations and gender equality in the contemporary world, Verse 34 of Surah An-Nis has been practically abrogated. This abrogation does not imply negation of the Holy Quran but rather alignment of its rulings with the conditions of the era. Quranic rulings that contradict reason and expertise must be set aside or reinterpreted. This approach, rooted in dynamic jurisprudence (ijtihd), harmonises religion with the needs of the age.
The modern world, with the expansion of debauchery, has become a global brothel. Religion, due to the absence of rational and expert backing, has failed to withstand these deviations. For example, in an experience from Ukraine, women employ technologies such as GPS to secure themselves in immoral professions. This demonstrates that science, without ethical guidance, becomes an instrument of corruption.
Science, which ought to serve human well-being, has fuelled violence and slaughter by producing destructive weapons and trading arms. Powerful countries profit from wars by selling weapons to others. This reveals sciences failure to establish a safe and ethical world.
Each individual, to reform the world, must first eradicate violence from within and cultivate chastity and purity in themselves. This individual reform is a prerequisite for societal reform. Through cooperation and mutual respect, humans can construct a world free from violence and indecency.
Religion, like other sacred texts such as the Torah and the Bible, requires continuous editing to harmonise with the times. This editing must be conducted with reason and expertise, not by those lacking sufficient knowledge. The fear of editing the Quran stems from ignorance and prejudice and impedes the dynamism of religion. For instance, traditional consensuses once deemed valid are now scientifically invalid and must be reconsidered.
Superstitious claims, such as healing through saliva or licking shrines, indicate a lack of expertise in understanding religion. Likewise, belief in the absolute infallibility of prophets and Imams, except God, is incompatible with reason. Absolute infallibility is exclusive to the Divine Essence, and deifying humans due to material interests undermines the authenticity of religion.
A relative of the narrator used to heal the poor with his saliva, which was a sign of profound spirituality. This family placed great importance on cleanliness and respect and lived a life based on ethics and spirituality. This experience demonstrates that spirituality manifests in service to others and the preservation of human dignity.
The child of this relative memorised the Munajat Khams Ashar in prison and later transformed it into a multi-hundred-verse poem. This exemplifies the connection between spirituality and literary creativity, which can provide solace and salvation in difficult circumstances.
Re-examining Verse 34 of Surah An-Nis, relying on reason and expertise, reveals that the rulings of authority, financial expenditure, and punishment have roots in the historical conditions of the revelation era and have been practically abrogated in the contemporary world. The principle of complementarity between woman and man is an eternal truth that negates gendered authority. Both religion and science have failed against the challenges of debauchery and violence, and reforming the world requires balance among reason, expertise, and ethics. Editing religion with knowledge and rationality is not only permissible but essential to harmonise religion with the needs of the age. Humans, through cooperation and mutual respect, can establish a just and ethical world.
Supervised by Sadegh Khademi
