**Men are protectors of women**
They manage their affairs, commanding and forbidding them, just as rulers manage their subjects. They are called *qawwamun* (protectors/managers) for this reason.
The pronoun in "some of them" refers to both men and women. It means they are only in charge of them because of God’s preference for "some of them"—the men—over "some of them"—the women. This is evidence that authority is earned through merit, not through domination, coercion, or force.
They have mentioned the merits of men: intellect, firmness, determination, strength, literacy (in most cases), horsemanship, and archery. Among them are prophets, scholars, and those who hold major and minor leadership, perform jihad, give the call to prayer, deliver sermons, perform i'tikaf, perform the takbirat of tashriq (according to Abu Hanifa), provide testimony in hudud and qisas cases, receive a larger share of inheritance, bear the burden of ta'sib (agnatic inheritance), pay hamala (blood money/debts), perform qasama (oaths in homicide cases), and hold authority in marriage, divorce, and reconciliation. They have the right to multiple wives, lineage is traced through them, and they are the ones with beards and turbans.
"And because they spend"
Because of the wealth they expend on them in marriage, such as dowries and maintenance. It is narrated that Sa'd ibn al-Rabi', a leader of the Ansar, had a wife, Habiba bint Zayd, who became rebellious (nashiz). He slapped her, and her father took her to the Messenger of God (ﷺ). He said, "I gave him my daughter, and he slapped her!" The Prophet (ﷺ) said, "Let her take retribution." Then this verse was revealed. The Prophet (ﷺ) then said, "We intended one thing, and God intended another, and what God intends is better." He lifted the retribution. There is disagreement on this: some say there is no retribution between a husband and wife for anything less than death, even if he wounds her, but rather a fine ('aql) is due. Others say there is no retribution except in wounding or killing; as for a slap or similar, there is none.
"Righteous women are obedient"
They are obedient, fulfilling what is due to their husbands.
"Guarding the unseen"
The "unseen" is the opposite of the "seen." It means they guard what must be guarded when their husbands are not present, such as their chastity, their homes, and their wealth. The Prophet (ﷺ) said: "The best of women is she who, when you look at her, pleases you; when you command her, she obeys you; and when you are absent, she guards you regarding her wealth and herself."
It is also said that "the unseen" refers to their secrets.
"By what God has guarded"
By what God has guarded them with, when He enjoined husbands to treat them well in His Book and commanded His Messenger (ﷺ) to say: "Treat women well." Or, it means by what God has guarded and protected them with, granting them success in guarding the unseen. Or, by what He guarded them with when He promised them great reward for guarding the unseen and threatened them with severe punishment for betrayal.
"Ma" (what) is a verbal noun (masdariyah). It has also been read as "bima hafiza Allah" (by what God has guarded) in the accusative case, treating "ma" as a relative pronoun, meaning: guarding the unseen by that which preserves God’s right and God’s trust, which is chastity, protection, compassion for men, and sincerity toward them.
Ibn Mas'ud read: "The righteous women are obedient, guarding the unseen by what God has guarded, so treat them well."
Nushuz (rebellion) is when a woman disobeys her husband and does not find comfort in him. Its root implies agitation.
"In their beds"
In their sleeping places. It means: do not let them under your covers. It is also a metaphor for sexual intercourse. It is said that it means turning one's back to her in bed. It is also said that "in their beds" means in their houses where they sleep—meaning do not share a bed with them. It has been read as "in the bed" (al-madja'). This is to investigate their conditions and verify their state of rebellion. He commanded them to first admonish them, then abandon them in their beds, then strike them if admonition and abandonment do not succeed.
Some said it means: force them to have intercourse, and bind them—derived from hajar (a camel's hobble). This is the interpretation of the tedious. They said: the striking must be non-violent, not wounding her, not breaking a bone, and avoiding the face.
The Prophet (ﷺ) said: "Hang your whip where your family can see it." Asma bint Abi Bakr said: "I was one of four wives of al-Zubayr ibn al-'Awwam. When he was angry with one of us, he would strike her with a wooden rod until he broke it on her."
"Then do not seek a way against them"
Remove from them the exposure to harm, reproach, and false accusations. Forgive them, and treat what happened as if it never occurred once they return to obedience and submission, and abandon rebellion.
"Indeed, God is ever Exalted, Grand"
So fear Him, and know that His power over you is greater than your power over those under your authority.
It is narrated that Abu Mas'ud al-Ansari raised his whip to strike a slave of his, and the Messenger of God (ﷺ) saw him and shouted: "Abu Mas'ud! God is more capable of you than you are of him!" He threw the whip and freed the slave.
Or, it means: God is Exalted and Grand, and you disobey Him despite the loftiness of His status and the greatness of His authority, yet you repent and He accepts your repentance. Therefore, you are more deserving of pardoning those who wrong you if they return.
