Monday, June 16, 2025

An Inquiry into the Hadith of Spousal Prostration from a Progressive Islamic Perspective

By V.A. Mohamad Ashrof, New Age Islam 16 June 2025 Abstract This paper presents a comprehensive hermeneutical analysis of the hadith concerning a wife’s hypothetical prostration to her husband, as recorded in Sahih Ibn Hibban (4162) and narrated by Abu Hurayrah. This narration, while often cited in traditional discourses to underscore the husband’s authority, has become a focal point for critical examination by enlightened and progressive Muslim scholars. This study deconstructs the hadith by employing a dual methodology of classical hadith sciences and modern critical theory, focusing on critiques of both its chain of narration (Isnad) and its textual content (matn). The Isnad analysis investigates the reliability of its primary narrator, Abu Hurayrah, the less stringent authentication criteria of its compiler, Ibn Hibban, and the legal implications of its status as a single-narrator (Ahad) report. The more substantive Matn critique argues that a literalist or hierarchical interpretation of the hadith stands in stark contradiction to the foundational ethos of the Quran. The paper demonstrates that the Quranic model of marriage is unequivocally based on principles of mutuality, love and mercy (Mawaddah Wa Rahmah), tranquillity (Sakinah), and mutual protection, as symbolised by the metaphor of spouses as "garments" for one another. Furthermore, the paper explores the hadith’s rhetorical nature, positing it as a hyperbolic, context-bound statement intended primarily to safeguard the theological principle of Tawhid (Divine Oneness) by forbidding prostration to any created being. Drawing upon the methodologies of prominent scholars such as Khaled Abou El Fadl, Amina Wadud, Javed Ahmad Ghamidi, and others, this inquiry concludes that the hadith cannot be used as a legislative or ethical blueprint for marital hierarchy. Instead, a progressive hermeneutic reclaims it as a theological statement, subordinating its analogical content to the overriding Quranic vision of marriage as an equitable and compassionate partnership. This reinterpretation has profound implications for contemporary Islamic jurisprudence, ethics, and the cultivation of just gender relations within Muslim societies. (From Files) ----- Prostration and Patriarchy: Staging the Debate Within the vast corpus of Islamic tradition, certain hadiths—reports of the sayings and actions of the Prophet Muhammad —have emerged as pivotal points of contention, particularly in the modern era as Muslims navigate the interplay between received tradition and contemporary ethical sensibilities. Among the most debated of these is the narration attributed to the companion Abu Hurayrah, in which the Prophet is reported to have said: “It is not suitable for anyone to prostrate to anyone else. Had it been suitable for anyone to prostrate to anyone else, I would have commanded the woman to prostrate to her husband, because of the immensity of the rights that Allah has granted him over her.” This hadith, recorded in the collection of Ibn Hibban, presents an immediate and profound hermeneutical challenge. On its surface, it appears to sanction a model of marriage defined by a stark hierarchy, positioning the husband as a figure of such authority that he would be worthy of prostration—the ultimate act of submission reserved in Islam exclusively for God—were it not for a theological prohibition. For centuries, this hadith has been invoked within certain strands of Islamic jurisprudence and popular piety to reinforce patriarchal structures, justify male dominance, and demand unilateral obedience from wives. However, the past century has witnessed the rise of enlightened and progressive Islamic scholarship that approaches the tradition with a critical yet faithful lens. These scholars, armed with both the tools of classical Islamic sciences and the insights of modern critical theory, have subjected such narrations to rigorous re-evaluation. They question not only the hadith’s chain of transmission (Isnad) but, more importantly, its textual content (Matn) and its compatibility with the foundational ethical and theological framework established by the Quran. This paper argues that when subjected to a holistic and ethically-grounded analysis, its traditional hierarchical interpretation collapses. This paper will demonstrate that the hadith of spousal prostration, while often authenticated through classical Isnad analysis, is hermeneutically untenable as a legislative text for marital relations when subjected to a rigorous Matn critique grounded in Quranic principles and a progressive ethical framework. The core of the paper will be a comprehensive Matn critique, demonstrating the profound chasm between the hadith’s literal implication and the Quran’s consistent portrayal of marriage as a partnership founded on mutuality, love, and mercy. This section will meticulously analyse key Quranic verses and concepts that define the marital ethos in Islam, such as Mawaddah Wa Rahmah (30:21), spouses as Libas (garments) for one another (2:187), and their status as Awliya’ (allies/protectors) of each other (9:71). Subsequently, the paper will delve into the hermeneutical approaches of influential progressive scholars, exploring their analysis of the hadith’s socio-historical context, its function as a rhetorical device of hyperbole, and the ethical implications of its misuse. This includes a dedicated discussion of feminist critiques that highlight the hadith’s role in perpetuating gender injustice. This inquiry seeks to distinguish between the eternal, universal principles of the Quran and the historically contingent expressions found in parts of the hadith literature, ultimately affirming a vision of Islam that champions justice (adl), compassion (Rahmah), and human dignity (Karamah) for all. Transmission and Traditional Interpretation The hadith in question is most famously recorded in the collection of Imam Ibn Hibban (d. 965 CE). The full hadith (4162) is transmitted through a chain of narrators leading back to the companion Abu Hurayrah. While numerous variations exist in other collections like those of al-Tirmidhi, Ibn Majah, and Imam Ahmad, the version from Ibn Hibban is often cited for its explicit wording. The authenticity of a hadith in classical scholarship hinges on the integrity of its isnad. A typical chain for this narration involves figures such as Muhammad ibn 'Amr, reporting from Abu Salama, who reports from Abu Hurayrah. Classical hadith scholars (muhaddithun) assessed each narrator in the chain for their piety ('adalah) and memory/accuracy (dabt). Abu Hurayrah (d. c. 678 CE): The companion at the top of the chain, Abu Hurayrah is the most prolific narrator of hadith, with thousands of narrations attributed to him. The vast majority of Sunni scholars considered him a reliable and trustworthy source. His narrations form a significant portion of the canonical hadith collections. However, even in the early period, his prolificacy drew some scrutiny. Figures like the second Caliph, ‘Umar ibn al-Khattab, and the Prophet’s wife, ‘Aisha, are reported to have occasionally questioned or corrected him, not necessarily on his integrity but on the sheer volume and precise wording of his narrations. This historical footnote, while not leading to his wholesale rejection by the mainstream, provides a crucial opening for later critical scholarship. Ibn Hibban’s Methodology: Imam Ibn Hibban was a respected hadith scholar, and his collection is considered one of the important secondary sources of sahih (authentic) hadiths after the two primary collections of al-Bukhari and al-Muslim (the Sahihayn). However, hadith methodologists have long noted that Ibn Hibban’s criteria for authenticating narrators were relatively lenient (mutasahil) compared to the stringent standards of his predecessors. He famously held the view that any narrator who was not explicitly declared "weak" (jarh) by another scholar could be considered reliable (thiqah). This approach, known as tawthiq al-majhul (authenticating the unknown narrator), led him to include hadiths with chains that other, more critical scholars would have graded as weak (da'if). Consequently, while a hadith being in Sahih Ibn Hibban gives it a degree of credibility, it does not carry the same near-unimpeachable authority as one found in Bukhari or Muslim. This is a crucial detail often overlooked in popular discussions. The Ahad Status: This hadith is classified as ahad, meaning it is transmitted through a limited number of narrative chains, often originating from a single companion (in this case, primarily Abu Hurayrah). In the principles of Islamic jurisprudence (Usul Al-Fiqh), Ahad hadiths, even if authenticated as Sahih, yield speculative knowledge (zanni al-thubut) rather than definitive certainty (qat'i al-thubut). While they are considered binding for practical legal rulings (e.g., in matters of ritual prayer or transactions), classical jurists were generally more cautious about using them to establish core tenets of faith ('Aqidah) or principles that carry sweeping theological or social implications. The idea of a husband’s near-divine right, as implied by the hadith, falls into this latter category, making its Ahad status a significant point of consideration. The Matn (Text) and its Application in Classical Jurisprudence The hadith was widely accepted by classical jurists and used in their laws about marriage. The key takeaway for them was not the act of prostration itself—which they unanimously agreed was forbidden (haram) toward any being other than God—but the rationale behind the hypothetical command: "because of the immensity of the rights that Allah has granted him over her." This phrase became a proof-text (dalil) for establishing the husband's authority (Qiwamah) and the wife's duty of obedience (ta'a). Hanafi School: The Hanafi school, known for its use of reason (ra'y) and consideration of custom ('urf), interpreted the hadith as underscoring the husband’s role as head of the household. His "immense rights" were seen as commensurate with his immense responsibilities, chiefly the duty of providing complete financial maintenance (nafaqa). Wifely obedience was expected in matters pertaining to the marital relationship and household management, but it was not absolute. The hadith was used to frame nushuz (wifely recalcitrance) as a breach of the marital contract that could, in certain circumstances, lead to the suspension of her right to maintenance. Maliki School: The Maliki school, which placed great emphasis on the practices of the people of Medina ('amal ahl al-Madina), similarly used the hadith to affirm the husband’s leadership. Maliki jurists saw the husband's rights as encompassing not only provision but also protection and guidance. The hadith reinforced the view that a wife's cooperation was essential for a stable family, and her obedience within the bounds of what is reasonable (ma'ruf) was considered a religious duty. Shafi’i School: The Shafi’i school, with its highly systematized jurisprudence, integrated the hadith into its detailed articulation of spousal rights and obligations. Imam al-Shafi’i and later jurists of his school cited the hadith to argue that the husband’s right to his wife’s obedience in lawful matters was a cornerstone of the marriage. The "immense rights" were understood to grant him final say in household decisions, provided he fulfilled his duties of maintenance and kind treatment (mu'asharah bil-ma'ruf). Hanbali School: The Hanbali school, being the most strictly textualist in its approach to hadith, gave considerable weight to this narration. Hanbali jurists like Ibn Qudama and Ibn Taymiyyah saw the hadith as a clear divine statement on the natural order of the family. For them, the husband's authority was a divinely ordained reality, and the wife's obedience was a direct path to earning God's pleasure. Dhahiri (Zahiri) School: The Dhahiri school, founded by Dawud al-Zahiri and championed by Ibn Hazm, was known for its extreme literalism. They rejected analogical reasoning (qiyas) and relied solely on the plain, outward (zahir) meaning of the Quran and Hadith. For Ibn Hazm, this hadith was an unambiguous proof of the husband's superior station in the marriage. He interpreted the "immense rights" to mean that a wife must obey her husband in everything except what constitutes a sin against God. While he, too, acknowledged the prohibition of prostration, the hadith’s underlying rationale was taken at its most literal and hierarchical meaning. Across all schools, a common thread emerges: the hypothetical of prostration was understood as a powerful metaphor for the degree of respect and deference a wife owed her husband. The hadith became a foundational text for constructing a legal and social model of marriage based on a benevolent patriarchy, where the husband's authority was balanced by his duty of provision and the wife's obedience was balanced by her right to protection and care. The "immense rights" were rarely, if ever, interpreted in a vacuum; they were part of a complex, albeit unequal, web of reciprocal obligations that defined the pre-modern family structure. A Progressive Critique of the Isnad and the Narrator While classical scholars largely accepted the hadith based on their established criteria, modern progressive thinkers have revisited the isnad with a more critical lens, influenced by historical-critical methods and a greater sensitivity to the social dynamics of transmission. Their critique does not necessarily seek to declare the hadith a forgery but to question its reliability as a source for universal, timeless legislation, especially given its profound gender implications. Progressive scholars build upon the classical footnotes of concern regarding Abu Hurayrah. They do not challenge his piety, but they raise critical questions about the nature of his narrations. Volume and Context: As noted by scholars like Fatima Mernissi in The Veil and the Male Elite, Abu Hurayrah narrated over 5,300 hadiths despite having spent only about three years in the Prophet’s company. This is in stark contrast to figures like ‘Aisha or ‘Ali ibn Abi Talib, who had decades of close proximity to the Prophet yet transmitted far fewer hadiths. This quantitative anomaly prompts questions about his methodology. Did he narrate what he heard directly, what he heard from other companions, or his own understanding of prophetic teachings? Mernissi argues that in the politically charged atmosphere of the early Umayyad period, during which Abu Hurayrah was active, hadith transmission could be influenced by political allegiances and social agendas. Potential for Misattribution and Cultural Framing: Yahya ibn Ma’in, a giant of classical hadith criticism, noted that Abu Hurayrah sometimes narrated the opinions (ra'y) of his teacher, Ka'b al-Ahbar (a Jewish convert to Islam), and a companion, Abu Salama, as if they were prophetic hadiths. This suggests a potential for conflation. Progressive scholars argue that it is plausible that a statement reflecting the patriarchal norms of the time, or a personal interpretation emphasizing male authority, could have been framed as a prophetic utterance over time, without any malicious intent on the narrator's part. The cultural milieu of 7th-century Arabia, where male authority was the unquestioned norm, could easily have shaped the wording and emphasis of a narration. The Corrections of ‘Aisha: The role of ‘Aisha as a "corrector" of hadiths is a key theme in progressive and feminist Islamic scholarship. As a wife of the Prophet and one of the most learned figures of her time, she was uniquely positioned to know the domestic and private context of the Prophet's life. There are several authenticated instances where she corrected Abu Hurayrah on matters ranging from ritual purity to beliefs about bad omens. For example, when Abu Hurayrah narrated a hadith suggesting a woman, a donkey, or a black dog could nullify a prayer if they passed in front of the worshipper, ‘Aisha retorted, "You have compared us (women) to donkeys and dogs!" She then clarified that the Prophet prayed while she lay in bed before him (Bukhari 514). The Implications of Ahad Status and Lenient Authentication Khaled Abou El Fadl, in his work Speaking in God’s Name, elaborates on the jurisprudential weakness of relying on ahad hadiths for establishing broad ethical or theological principles. He argues that the classical distinction between zanni (speculative) and qat'i (definitive) sources is crucial. An ahad hadith, even if sahih, remains zanni. To build a foundational model of marriage—a cornerstone of human society—on a speculative text that appears to contradict the definitive text of the Quran is a methodologically flawed approach. Authoritarian interpretations of Islam, he contends, often arise from elevating such speculative texts to the level of divine certainty, ignoring the rich interpretive possibilities and ethical safeguards within the tradition. Furthermore, the fact that the hadith's primary source is a collection known for its leniency (Ibn Hibban) while it is absent from the most stringent collections (Bukhari and Muslim) is highly significant. The compilers of the Sahihayn were meticulous in their selection, excluding thousands of hadiths they deemed authentic but not meeting their highest standards of certainty. Its absence from these top-tier collections suggests that either its chain had a subtle defect ('illah) that they detected, or they found its content problematic when weighed against other, more established principles. The progressive critique of the Isnad does not simply dismiss the hadith. Instead, it contextualizes it. It argues that the combination of a prolific narrator known to have been corrected on gender-related issues, a compiler with lenient standards, and the hadith's speculative Ahad status collectively demote it from a source of binding, universal law to a report that must be critically evaluated, especially when its content clashes with the Quran. The Primacy of the Quran: A Text (Matn)-Based Critique The most formidable challenge to the traditional, hierarchical interpretation of the hadith comes not from its chain of transmission but from its textual content (Matn) when weighed against the ultimate criterion (al-Furqan) of the Islamic tradition: The Quran. Progressive Islamic hermeneutics is fundamentally Quran-centric, asserting that the Sunnah explains and exemplifies the Quran but can never contradict its core principles. A literal reading of the hadith of prostration creates a profound dissonance with the Quran's explicit and consistent vision of theology, human dignity, and marital relations. When we turn to the Quran's specific depiction of marriage, the contradiction with the hadith's hierarchical implication becomes even more stark. The Quran consistently uses metaphors and principles that establish marriage as a relationship of profound mutuality, equality, and shared purpose. Mawaddah wa Rahmah (Love and Mercy): The foundational verse on the philosophy of marriage is 30:21: "And of His signs is that He created for you from yourselves mates that you may find tranquillity (Sakinah) in them; and He placed between you affection (Mawaddah) and mercy (Rahmah)." The purpose of marriage is not subjugation but the attainment of tranquillity, facilitated by the divine gifts of love and mercy. A relationship where one partner holds "immense rights" warranting prostration is one rooted in hierarchy and power, which is the antithesis of the mutual affection and compassion the Quran identifies as a "sign" of God's presence in the world. Libas (Garments for Each Other): In one of the most elegant and profound metaphors, the Quran describes the spousal relationship in 2:187: "They are your garments (libas) and you are their garments." A garment provides closeness, protection, warmth, comfort, and adornment. It conceals faults and beautifies. Crucially, the metaphor is perfectly reciprocal. She is his garment, and he is her garment. This imagery completely negates any notion of a one-way, hierarchical relationship. It establishes an ideal of mutual support, intimacy, and equality in dignity. The idea of one garment prostrating to the other is nonsensical. Awliya' (Protectors/Allies): Expanding beyond the marital unit to the broader community, the Quran describes the relationship between believing men and women in 9:71: "The believing men and believing women are allies/protectors (awliya') of one another. They enjoin what is right (al-ma'ruf) and forbid what is wrong (al-munkar)." The term awliya' (plural of wali) denotes a relationship of mutual support, alliance, and friendship. This verse establishes a horizontal relationship of partnership in the most important task: the promotion of a moral society. It frames men and women as co-workers and equal partners in the sight of God, a principle that must logically extend into the marital sphere. Reciprocal Rights (al-Ma'ruf): The Quran explicitly addresses the issue of rights in marriage with a principle of equity. Verse 2:228 states: "And due to them [women] is similar to what is expected of them, according to what is reasonable (bil-ma'ruf)." This verse is a direct refutation of the idea of unilateral "immense rights." It establishes a standard of reciprocity and fairness. While the specific duties of spouses might differ based on context and mutual agreement, the verse insists that their rights are parallel and balanced. The husband's rights are not "immense" in isolation; they are immense in proportion to his equally immense duties of kindness, respect, and provision. Q.4:34 is often presented by traditionalists as the ultimate Quranic proof-text for male authority, seemingly corroborating the hadith's hierarchical tone. It states, "Men are the protectors and maintainers (qawwamuna) of women, because Allah has given one more [strength] than the other, and because they support them from their means." However, progressive scholars like Javed Ahmad Ghamidi and Amina Wadud offer a functional, not ontological, interpretation of Qiwamah. Functional, Not Inherent: They argue that Qiwamah is not a statement of inherent male superiority but a description of a social function based on two conditions mentioned in the verse itself: (1) a specific aptitude God has given, and (2) the man’s financial responsibility. It refers to the husband's role as the primary provider and manager of the family's financial affairs in a society where that was the norm. Situational and Conditional: Therefore, Qiwamah is not a fixed, eternal grant of authority. It is conditional upon the husband fulfilling his role as provider. In modern contexts where women are often co-providers or even sole providers, the traditional understanding of Qiwamah as unilateral male leadership becomes obsolete. The principle of shared responsibility and consultation (Shura), a general Quranic command for believers (42:38), becomes the more relevant guide for marital decision-making. When the text (Matn) of the hadith is placed alongside the Quran, we see a fundamental clash of ethos. The hadith, in its literal interpretation, promotes an ethos of hierarchy, unilateral authority, and submission. The Quran, in contrast, promotes an ethos of partnership, mutuality, love, mercy, and reciprocal justice. A Quran-centric hermeneutic demands that the speculative, hyperbolic, and context-bound statement in the hadith must be interpreted in a way that aligns with the definitive, universal, and ethically consistent framework of the Quran. This means rejecting the interpretation of the hadith as a legal basis for wifely subservience and instead understanding it through a different lens—one of rhetoric, context, and theological emphasis. Hermeneutics of Progressive Scholars: Context, Rhetoric, and Ethics Having established the tensions within the hadith's isnad and the profound conflict between its literal meaning and the Quranic ethos, we now turn to the specific hermeneutical tools that progressive scholars employ to resolve these issues. Their approach moves beyond a simple acceptance or rejection of the hadith, offering instead a nuanced reinterpretation grounded in context, rhetorical analysis, and ethical reasoning. The hadith is not a sermon on marriage. It is a lesson in theology. Its focus is on correcting a misconception about the nature of reverence and worship. The marital analogy is a secondary tool used to make the primary point. Progressive scholars argue that abstracting the analogy from its original context and turning it into a universal, de-contextualized law of marriage is a grave hermeneutical error. Progressive scholarship is deeply informed by the higher objectives of Islamic law (maqasid al-sharia), which include the preservation of life, intellect, family, property, and, crucially, justice (Adl) and human dignity (Karamah). Any interpretation of a religious text that leads to oppression, injustice, or the violation of human dignity is considered suspect. Violation of Human Dignity (Karamah): The Quran declares in 17:70, "And We have certainly honoured the children of Adam." This honour is universal, bestowed upon all human beings, male and female. The act of prostrating before another human being, even hypothetically, implies a level of subservience that compromises this God-given dignity. Interpretations of hadith that create a master-servant dynamic in marriage are a violation of the wife's Karamah. Potential for Misuse and Harm: A key ethical concern is the real-world harm that has resulted from literalist interpretations of this hadith. It has been used for centuries to justify male dominance, emotional and psychological abuse, and coercive control over women. It has been invoked to silence women's voices, deny them agency, and demand obedience even when a husband's demands are unreasonable or unjust. This stands in direct violation of the foundational Islamic legal principle of la darar wa la dirar ("There shall be no inflicting of harm nor the reciprocation of harm"). Khaled Abou El Fadl advocates for a "conscientious pause" when encountering texts that seem to endorse injustice. He argues that a Muslim’s ethical conscience, informed by the Quran’s overarching message of compassion and justice, must be brought to bear on the text. The harm caused by this hadith's misinterpretation is a clear signal that the interpretation itself is flawed. Islamic feminist scholars have provided some of the most trenchant critiques of this hadith and its traditional interpretation. Their work synthesizes textual analysis, historical criticism, and a commitment to gender justice. Deconstructing Patriarchy: Scholars like Fatima Mernissi argue that the hadith literature was compiled and codified in a period of institutionalizing patriarchy during the Umayyad and Abbasid caliphates. They contend that hadiths which appear to subordinate women, like the one in question, were often highlighted and amplified by a male scholarly elite to legitimize a social order that benefited them. These narrations, they argue, often reflect the patriarchal anxieties of the post-prophetic era more than the liberatory ethos of the Prophet's original message. Reclaiming Spiritual and Ontological Equality: Amina Wadud’s work, particularly Quran and Woman, centres on the principle of Tawhid and its implications for human relationships. She argues that any hierarchy between human beings is a form of "subtle shirk," as it gives one human power over another that rightly belongs only to God. For Wadud, the only legitimate basis for distinction between humans is taqwa (moral consciousness, God-consciousness), as stated in 49:13. Gendered hierarchy is a human construct that violates this divine standard. She views the hadith of prostration as a prime example of a text that, if read literally, subverts the Quran's radical affirmation of women’s full humanity and spiritual equality (as seen in verses like 33:35, which lists ten spiritual virtues for both "men who submit" and "women who submit"). Reframing "Rights" as "Responsibilities": Feminist scholars reframe the discourse from the husband's "immense rights" to his "immense responsibilities." In the historical context, his right to his wife's cooperation was predicated on his fulfilment of the immense duty to provide for and protect her and the family. The hadith, in this reading, is not about a wife's subservience but about the profound weight of the covenant (mithaqan ghalithan - 4:21) that both partners enter into. The focus shifts from power and authority to trust, responsibility, and mutual care. In essence, the collective hermeneutics of progressive scholars—contextual, rhetorical, ethical, and feminist—converge on a single point: the hadith of prostration cannot be read as a divine sanction for marital hierarchy. It is a powerful, context-specific theological lesson whose analogical content has been misunderstood and misused. Towards a Progressive Reinterpretation A progressive reinterpretation does not require a wholesale rejection of the hadith. Instead, it reorders its priorities and understands its components in their proper context. In the Islamic ethical framework, rights are always paired with responsibilities. The husband's rights were immense because his responsibilities—financial provision, physical protection, kind treatment, and justice—were equally immense. Moreover, the Quranic principle of reciprocity (2:228) demands that a wife’s rights be considered equally significant. A progressive reading interprets the "immense rights" not as a license for authority, but as a recognition of the profound trust (Amanah) and responsibility a husband bears in a marital covenant. The definitive and universal model for marriage is found in the Quran's principles of Mawaddah (love), Rahmah (mercy), Sakinah (tranquillity), and its metaphor of spouses as reciprocal Libas (garments) and Awliya' (allies). Any interpretation of any hadith that contradicts this foundational Quranic ethos must be rejected. The speculative, context-bound hadith must be subordinated to the certain, universal principles of the Quran. This reinterpretation is not merely an academic exercise; it has transformative implications for contemporary Muslim life. Reforming Family Law (Ahwal Shakhsiyya): For centuries, Islamic family law has been heavily influenced by a hierarchical interpretation of this and similar hadiths, leading to legal codes that privilege male authority and codify wifely obedience. A progressive reinterpretation provides the theological and jurisprudential basis for reforming these laws. It supports the modern legal trend in some Muslim-majority countries, such as the 2004 Moroccan Family Code (Mudawwana), which replaced the concept of "obedience" with "shared responsibility" and defined marriage as a partnership between equals. Empowering Equitable Marital Relationships: On a personal and community level, this understanding dismantles the religious justification for domestic authoritarianism. It empowers couples to build relationships based on the Quranic ideals of love, consultation (shura), and mutual respect. It shifts the discourse from one of rights and obedience to one of love, responsibility, and shared partnership in achieving a tranquil and moral family life. It liberates men from the burden of having to perform a patriarchal role and liberates women from the injustice of having to submit to one. Revitalizing Islamic Ethics: This approach revitalizes the ethical core of the Islamic tradition. It demonstrates that Islam, when understood through its primary sources and highest objectives, is a faith that champions justice, dignity, and compassion. It shows that the tradition has the internal resources to challenge and correct patriarchal interpretations that have accrued over centuries, allowing for an Islam that is both authentic to its sources and relevant to the moral challenges of the modern world. Towards an Ethic of Quranic Partnership The hadith of a wife's hypothetical prostration to her husband is a potent example of how a religious text can be interpreted to either subjugate or liberate. The traditional, literalist reading, which isolates the hadith from its theological purpose and rhetorical context, has been used to construct and maintain a system of gender hierarchy that is ethically problematic and in direct conflict with the Quran’s vision of marital partnership. This paper has argued for an alternative, progressive hermeneutic that re-grounds the hadith in its proper context. By meticulously analysing its isnad and subjecting its matn to a rigorous Quran-centric critique, we have shown that the hadith is not a legislative text on marriage. It is a powerful theological statement on the Oneness of God, using a culturally specific and hyperbolic analogy to make its point. Its primary lesson is the absolute prohibition of deifying any human being. The enlightened and progressive scholarship of figures like Khaled Abou El Fadl, Amina Wadud, Javed Ahmad Ghamidi, and others provides a compelling methodology for engaging with such difficult texts. Their approach—prioritizing the Quran, analysing context, recognizing rhetoric, and upholding the ethical objectives of the faith—allows for a dynamic and just understanding of the Islamic tradition. Ultimately, the goal of Islamic teachings is to cultivate justice and mercy on Earth and to guide humanity toward a relationship of loving submission to God alone. A vision of marriage that mirrors this divine relationship—one based not on hierarchy and fear, but on mutual love, reciprocal compassion, and shared responsibility—is the only one that is truly consistent with the spirit of the Quran and the merciful character of the Prophet Muhammad. By embracing this vision, contemporary Muslims can move beyond patriarchal interpretations and build families and societies that reflect the highest ideals of their faith. Bibliography Abou El Fadl, Khaled. Speaking in God's Name: Islamic Law, Authority and Women. London: Oneworld Publications, 2001. Ahmed, Leila. Women and Gender in Islam: Historical Roots of a Modern Debate. New Haven, CT: Yale University Press, 1992. Ali, Kecia. Sexual Ethics and Islam: Feminist Reflections on Quran, Hadith, and Jurisprudence. London: Oneworld Publications, 2006. Barlas, Asma. "Believing Women" in Islam: Unreading Patriarchal Interpretations of the Quran. Austin, TX: University of Texas Press, 2002. Ghamidi, Javed Ahmad. Mizan. Lahore: Al-Mawrid, 2009. Kamali, Mohammad Hashim. Principles of Islamic Jurisprudence. Cambridge: The Islamic Texts Society, 2003. Mernissi, Fatima. The Veil and the Male Elite: A Feminist Interpretation of Women's Rights in Islam. Translated by Mary Jo Lakeland, New York: Perseus Books, 1991. Mir-Hosseini, Ziba. Islam and Gender: The Religious Debate in Contemporary Iran. Princeton, NJ: Princeton University Press, 1999. Wadud, Amina. Quran and Woman: Rereading the Sacred Text from a Woman's Perspective. New York: Oxford University Press, 1999. ------- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/debating-islam/hadith-spousal-prostration-islamic/d/135884 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

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