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An-Nisa 4:34 is the 34th verse in the fourth chapter of the Quran. [1] This verse adjudges the role of a husband as protector and maintainer of his wife and how he should deal with disloyalty on her part.
He replied: Approach your tilth when or how you will, give her (your wife) food when you take food, clothe when you clothe yourself, do not revile her face, and do not beat her. The same hadith has been narrated with slightly different wording. [45] In other versions of this hadith, only beating the face is discouraged. [46] [47]
The Sword Verse (Arabic: آية السيف, romanized: ayat as-sayf) is the fifth verse of the ninth surah of the Quran [1] [2] (also written as 9:5). It is a Quranic verse widely cited by critics of Islam to suggest the faith promotes violence against pagans (polytheists, mushrikun) by isolating the portion of the verse "kill the polytheists wherever you find them, capture them".
The Quran contains seven references to the fate of "the people of Lot", and their destruction is explicitly associated with their sexual practices: [242] [243] [244] Given the fact that the Quran is allegedly vague regarding the punishment for homosexual sodomy, Islamic jurists turned to the collections of the hadith and the seerah (accounts of ...
There are two principal verses in the Quran (9:5 and 9:29) that are called "sword verses" though the word 'sword' does not occur in the Quran. [48] Quran 9:5, in particular, from Surah At-Tawba is known as the Sword Verse or Verse of the Sword (Ayat al-sayf).
Al-Masad (Arabic: المسد, (meaning: "Twisted Strands" or "The Palm Fiber" [1]) is the 111th chapter of the Quran. It has 5 āyāt or verses and recounts the punishments that Abū Lahab and his wife will suffer in Hell. [1]
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Some scholars [256] [257] claim Islamic law, such as verse 4:34 of Quran, allows and encourages domestic violence against women, when a husband suspects nushuz (disobedience, disloyalty, rebellion, ill conduct) in his wife. [258] Other scholars claim wife beating, for nashizah, is not consistent with modern perspectives of Quran. [259]