Evlilik hayatında erkek ya da kadından kaynaklanan bir geçimsizliğin/isyanın olması ihtimal dâhilinde olan bir husustur. Kur'ânı Kerim bu durumu Nisa Suresi'nde 'nuşûz' kelimesiyle ifade etmiştir. Ancak nuşûzun erkekten ya da kadından sadır olmasına göre farklı çözümler sunmuştur. Nuşûzun kaynağının erkek olması durumunda uygulanacak çözüm surenin 128-130. ayetlerinde ele alınmıştır. Burada sunulan çözümün anlaşılması ve uygulanmasına dair fazla bir problem bulunmamaktadır. Nuşûzun kaynağının kadın olması durumunda ise icra edilecek çözüm çalışmamıza konu olan 34. ayette paylaşılmaktadır. Bu ayette sunulan çözüm ilim ehlinin çoğunluğu tarafından'öğüt vermek, yatağını terk etmek ve vurmak' şeklinde anlaşılmıştır. Ancak bu algının son bölümü kadına karşı şiddeti içermesi sebebiyle zihinlerde sürekli bir soru işareti barındıragelmiştir. Bireylerin birbirine şiddet uygulaması/ihkâk-ı hak İslam Hukuku'nda reddedilmiş olmasına rağmen ayetteki bu ifadeye 'vurmak' anlamının verilmesi Kur'ân'ın ve Sünnet'in genel ruhuna aykırı düşmektedir. Zira Kur'ân'da ısrarlı bir biçimde kadınlara iyi davranılması, onlara kötü muamele yapılmaması, evlilik hayatının hoş bir şekilde devam ettirilmesi, şayet bu mümkün olmuyorsa güzel bir biçimde sonlandırılması emredilmektedir. Hz. Muhammed'in hadislerinde de -her ne kadar vurmak ifadeleri yer alıyorsa da- temel saik vurmak değil, kaba kuvvetin sonlandırılmasıdır. Ayrıca Hz. Muhammed'in kendisi de hayatının hiçbir safhasında hanımlarına vurmuş değildir. Bundan dolayı çalışmamız ayetteki "????????" ifadesiyle ilgili "vurunuz" şeklindeki anlamı tartışmakta ve ayetin daha doğru manasının ortaya çıkarılması için çaba sarf etmektedir

It is possible to have a rebellion arising from any of the spouses in matrimonial cohabitation. This is defined as ‘’nushooz’’ (زوُشُن) (rebellion) in the surah An-Nisa in Holy Quran. However, different solutions are proposed depending on whether the nushooza, i.e. the rebellion, arises from the wife or the husband. In cases where the nushooza arises from the male spouse, the solution that shall be applied is defined in the verses 128 to 130 in the said surah. There is no problem on the perception and implementation of the solution defined in these verses. If, however, the rebellion arises from the female spouse, then the solution to be applied in such a case is defined in the 34th verse which is investigated in our present study. The solution presented in this verse is understood as ‘advise them, refuse to share their beds and hit them’ by the majority of the competent scholars. Since, however, the last part of this understanding involves a statement of violence against women, it has always been a questionable interpretation. Even though committing violence against individuals (i.e. ihqaq al-haqq) is disapproved in Islamic Law, the interpretation of this statement in the said verse as ‘’hitting’’ is contrary to the spirit of Holy Quran and also to that of Sunna, i.e. the Prophet's practices, because it is urgently stipulated in Holy Quran that one should be nice to women, avoiding maltreatment against them, that the matrimonial cohabitation should always be maintained in harmony, and that, when this is not possible, then it should be terminated in a peaceful way. It is clear that Muhammad the Prophet also underlined in his sharings the termination of brute force, but not hitting, as basic motive, even though hitting as statement was also mentioned. Besides, Muhammad the Prophet never hit any woman in any stage of his life. Our study discusses therefore the interpretation of the statement in this verse “نهوبرضاو” as ‘hit them’ and makes an attempt to suggest a reasonable interpretation of the verse In marriade life, when there is an incompatibility between spouses resulting from woman, the Qur'anic passage for the solution is the 34th verse of Surah An-Nisa. This versicle of Qur’an provides us important cluese about the family structure, woman perception and proportion of the male-female population of the Prophet Era society. As a matter of fact, the male was responsible for the expenses of family because of the reasons such as perception of the woman as a sexual object, being disturbed in the street and forced to prostitution. This real situation in society deprived the woman in the dark periods of the medieval, also called the jahiliyya era and deprive of many blessing such trade, social life and especially in education. Moreover, due to the distribution of the population among the sexes, the woman has to find herself in a social structure where the polygamy was dominant. In such a social structure where polygamy was dominant, the 34th verse of Surah An-Nisa presented solutions for one of the problems in marriade life. If the marriade life is not in its ordinary course, and if there are serious problems between the spouses based on family law violations, it mentioned measures to remove them. The solutions that are provided in the verse, are generally understood by the competent scholars in the course of the history as ‘advise them, refuse to share their beds and hit them’. However, the last part of this perception contains a constant question mark in the minds because it contains violence against the woman. To understand such this way is found strange by the good sense people of our time as in many periods that an expression which takes place in the Qur'an that is claimed to be a valid guide for mankind forever. Does the expression in the Qur'an really mean this? Does the Prophet understand and apply this expression in that way? What are the reasons for this understanding of the verse by the majority of the next generations? Our article is a modest study written for the purposes to find answers such this questions etc. As far as we can see, there are about ten articles in our country written upon this topic. Most of these studies show that hitting a woman takes place in the Qur'an, and the related verse is interpreted in this frame. Only Omer Ozsoy's article has shown that the Qur'an used this word not to legitimize beating, but in case of incompatibility, to provide more human solutions to men who have become habitual to beat their wives as first measure. However, in the end, Ozsoy's study also stated that the verb "darp" means to beat; it is stated that the meanings beyond this are the acts of producing new Qur'an(s). We find out in our article that, we understand that those who use the "darp" verb differently, rather than "hit", thay offer the Qur'anic concept more realistically and more accurately. The roots of the word darp (d-r-b) are used in the Qur'an in a rich sense of meaning: to hit, to go on a journey, to give up, to give examples, to be convicted etc. In Surah An-Nisa verse 34, it is not easy to determine which of these meanings are meant. The fact that the narrations attributed to the Prophet can not be correctly interpreted plays an important role. However, the majority of the competent scholars, acting from the narrations based on the Prophet, thay preferred the meaning of "hitting", which is the first meaning that comes to mind, and went on to make the meaning of the verse as "hit them". The truth is that, in the medieval Arab society, where the Prophet is also born and grew up, it is unreasonable that women are being beaten also in today's world, both in our country and around the world. However, the allegation that the Qur'an and the Prophet continued this situation, conflicts with the overal content of the last revelation and with the practices of the Prophet. First, it must be remembered that the context of it should not be ignored so that the verse can be understood correctly. When we look at the context of the verse, it is understood that this passage is generally related to the portion of inheritence. When it comes to the 34th verse, attention is drawn to the difference in the nature of men and women, and it is said that in view of the present conditions of the Arab society the male is responsible for the expenses of the family. In this regard, it is implied that the women should consent to this situation. Within the frame of social conditions that it is better the male to mainain this task that it is better for female not to go out, except in emergency situations, until the establishment of a social order in which can work in peace and security. In the following section of the verse, provisions concerning women who do not respect marriage law and rebel against the family order are addressed, and the solutions to be applied are presented on the basis of the existing social conditions. One of these solutions is to give advice to the wife who signs rebellion. Another is the protest of sexual intercourse, and the third is the darp which forms the main theme of our article. The solution offered by giving advice to women is a very understandable approach, with people pretending to talk, which is the form of agreement. The solution presented as sexual protest is closely related to the social conditions of the Prophed era. As Omer Ozsoy also rightly states, this is an application that will only make sense in societies where polygamy is widespread. As for the solution to which the darp is ordered, even it has a lot of meaning, to put forward the meaning of the verb darp (d-r-b) as 'hitting', it is remarkable that during interpreting the Qur'an, the exegetes are influenced by the grammatical structure of the language and the existing social conditions. The incompatibility of some of the narrations attributed to the Prophet with the content of the Qur'an does not escape from the eyes. Because the Qur'an constantly orders that the women should be treated well and that they should get along with and that they should not be injusted and that the life should be continued with kindness and if it can not be continued with goodness, separation should be carried out properly and pleasantly. It is understood that this narrations have not been emenated from the Prophed Mohammed, if so, the mentioned narrations have been expressed in the previous years before the verses. When we recall that the most recent share should be taken as basis when we consider the sentences emenated from Prophed Muhammed, it is to be understood that these sentences reflect the transitional stage but not the final state. Because Prophed Muhammed did not show any signle violence action against his wives even he was experiencing marital conflict which may a result for divorce, and he put serious attitudes on his friends who tried to beat their wives. When we think about all of these together, it is understood that there is no sentence in the Qur'an which allow the individuals to apply violence to each other. On the contrary, it is in the divine remark that there is an effort to end violence against woman, man, joungman, child and slave, briefly against all humanity. By saying "واضربوهن "is verse, it is not mentioned hitting, but from other situation, and it is a fact that the spouses shall stay seperate for a while. In other words, the Qur'an says that staying at different places for a while at this stage; it will be beneficial in terms of thinking and evaluating the situation. On the other hand, if the expression "واضربوهن "in the verse will be understood as "hit", how will it be possible for the spouses to come together later? When we think that they have come together, is this unity not going to continue with a beating or a woman's condemnation? Moreover, if the meaning of this verse is to hit, where will the next verse be placed? Because, the next verse, orders to judges trying to keep spouses together. In order to remove the problem, the Qur'an offers appropriate solutions to humanity in the versicle. These have been defined as mental separation, physical separation and spatial separation. First, it is stated that they are mentally separated by saying "فعظوهن ,"and it is stated that the spouses should try to solve this by mutual speaking. Then, stated to have sexual seperation by saying "المضاجع في واهجروهن ."Later, it was explained that it would be beneficial for them to separate their homes for a while with the expression "واضربوهن ."In this regard, in the case of "Slander-İfk-" the seperation of Aysha as for a month from Prophed Mohammed, to go to her father's house; and return after the situation is clear is an important sample to remember. In addition, 'hitting' is a physical violence and the practitioner is the public authority, the state. Therefore, in Islamic law one's right to punish someone else (Vigilantism) has been rejected. To understood that the expression "واضربوهن "as "hit", is not in accordance with the general character of Qur’an and Sunnah. Instead of this, with the understanding the root of the word darp (d-r-b) as “going to journey”, the meaning “moving away from the house for a while” seems to be more accurate