Detailed Abstract
Research Objective:
The objective of this study is to investigate the issue of men's nushūz (marital discord/recalcitrance) in Verse 128 of Surah An-Nisā by comparing the exegetical perspective of Ayatollah Javadi Amoli with that of Allameh Tabarsi. Given that nushūz is a highly significant phenomenon affecting the stability and quality of marital life and the family unit, and its impact on preserving the family foundation is of great importance, this study seeks to examine this issue across several centuries—spanning the time between the compilation of the contemporary exegesis Tasnīm and the classical exegesis Majma' al-Bayan (5th century AH)—in order to compare the dimensions of attention given to men's nushūz and the Quranic and interpretive solutions provided for this phenomenon.
While most scholarship regarding nushūz revolves around women's nushūz, investigating this phenomenon in men, as well as examining the differences in perspectives and solutions offered over several centuries, is one of the main goals of this research. One of the central concerns of this study was whether a contemporary social exegesis such as Tasnīm differs in its definitional foundations of the word nushūz, its angle of vision, and the proposed solutions, compared to an exegesis written in the fifth century AH.
Research Methodology:
This study employs a descriptive-analytical method. First, the term nushūz was investigated in dictionaries and commentaries to examine its literal and technical meanings. Subsequently, classical and contemporary exegetical texts concerning Verse 128 and Verse 34 of Surah An-Nisā were studied, and the general views of commentators were compiled to obtain an overall understanding of the issue of men's and women's nushūz and the differences between these two types of nushūz. Following this, a meticulous analysis was conducted on the perspectives of Ayatollah Javadi Amoli and Allameh Tabarsi regarding these issues, examining the differences in the views of these two esteemed commentators, as well as the differences in addressing men's nushūz between the fifth century AH and the contemporary era.
Research Findings:
Verse 128 of Surah An-Nisā contains four central and pivotal elements: khawf (fear/apprehension), nushūz (marital discord/ill-conduct), i'rād (turning away/aversion), and musālahah (reconciliation/peace-making). An examination of the literal and technical meanings of these terms reveals very little difference in opinion between these two esteemed commentators. One point of divergence is regarding the meaning of the word khawf; Ayatollah Javadi Amoli interprets this word solely to mean "supposition" (conjecture/suspicion), whereas Allameh Tabarsi also considers the meaning of "certainty" for it.
Ayatollah Javadi Amoli relates nushūz to marital relations and attributes i'rād to emotional coldness in the relationship. Allameh Tabarsi regards nushūz as oppression/injustice (stamy) toward the wife, and defines i'rād as the same coldness and withdrawal of the husband from the wife. However, neither commentator provides a comprehensive and exclusive definition of men's nushūz under this verse, and no distinct point or solution has been articulated despite the centuries separating these two commentaries. Furthermore, the threefold solution proposed for women's nushūz in Verse 34 of Surah An-Nisā cannot be applied to men's nushūz due to the husband's role of guardianship (qawamiyyah), position, and authority in the family.
Final Conclusion:
The discussion on men's nushūz in its exegetical dimension, even in the commentary of Ayatollah Javadi Amoli—which is a modern commentary largely attentive to contemporary society and newly emerging issues (masā'il al-mustahdathah)—has not entered into new territory. Even under current circumstances in Islamic society, where the discussion of men's and women's nushūz has become somewhat more prominent, no new insights or distinct solutions have been offered. This indicates that the case-by-case (practical/exemplary) investigation of men's nushūz remains one of the neglected aspects in contemporary and social Quranic exegeses.