Below is the verse 34, Chapter-4 of Holy Quran. It states that:
“Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband's] absence what Allah would have them guard. But those [wives] from whom you fear arrogance - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them. Indeed, Allah is ever Exalted and Grand.”
Tafseer: (Almost same tafseer is written by two major sects of Islam)
The first reason then why men are qawwamun over women is their physical ability to protect women. The second is that "they (i.e. men) spend out of their wealth." Although the Holy Qur'an permits women to earn and own wealth, it expects that men will generally be able to earn more than women because of the natural differences between them. This means that they will generally be responsible for the economic needs of women and this responsibility also makes them qawwamun.
In thinking of men as qawwamun over women we should not limit their role to mere protectors and providers. Properly taking care of women requires more than ensuring their physical security and providing food and shelter. It also requires looking after their psychological and emotional needs which can be summed up in terms of the need for love (30:21). Thus man's role in the relationship between men and women (as husbands and wives) generally consists of three things: protecting the woman, looking after her economic needs and giving her love.
What is the woman's role in this relationship? A brief statement follows about this in the verse:
"The righteous women are devout (qanitat) and guard what Allah has willed to be guarded even though out of sight."
Qanit
means one who is devoted to someone and out of love and devotion obeys him or her. Outside of the present verse the word in its various forms, occurs seven times and is used of both men and women. In six out of these seven places, the object of devotion and obedience is understood to be God, in one place it is God and His Messenger. For this reason qanitat may simply mean "devoted to God". In view of the context, the idea of devotion and obedience to the husband may also be read into the word.
Since men are qawwamun over their wives, they must have some authority to make decisions, for a person cannot be an effective guardian or maintainer of someone without having some decision making authority. And whenever there is legitimate decision-making authority on one side, there is some necessity of obedience from the other. In Hadith there are many traditions which encourage women to be obedient to their husbands. Some of these traditions are no doubt forged, being attempts by later Muslims to subjugate their women but others look authentic. Thus the Qur'an and Hadith do teach that women should obey their husbands. But this "should" is not a "should" of moral or religious obligation. The Qur'an and authentic ahadith do not command women to be obedient to their husbands, so that it is not a sin on their part if they sometime do not listen to their husbands. The Qur'an and Hadith consider obedience to the husband as simply a desirable quality of the wife.
In connection with the decision-making authority of the husband and the wife's obedience to him, the following further points should also be noted:
i)The "authority" on the husband should not be thought of in terms of the authority of a ruler or a boss. The very personal nature of the relationship between husband and wife and the love and affection which must characterize that relationship (30:21) should be reflected in the way the husband exercises his authority. In particular, he should always fully take into account her feelings on every matter. In Islam, even rulers and bosses are ordered to take into account the views of those in their charge; in case of husbands this is all the more necessary and natural. Likewise, the obedience of the wife to the husband should also reflect the personal and tender nature of their relationship. In particular, it should not be a forced obedience but rather should come naturally out of her love and respect for the husband.
ii) If a wife cannot sufficiently love and respect the husband to give him the obedience he expects, then she can, if she so chooses, seek a divorce which will necessarily be granted to her.
iii)The decision-making "authority" of the husband should be restricted to the area of responsibility (i.e. dealings with the society at large, family budget, etc.) and should not become all-pervasive.
iv)The obedience of the wife to the husband, like all obedience in Islam, is only in what is right and proper. The wife can and indeed should disobey any improper, un-Islamic, command of the husband, e.g., if he commands her not to wear hijab.
"As for those women on whose part you fear nushuz..."
Before we go any further with the translation, it is important to explain the meaning of the key wordnushuz. The literal meaning of the word is "rebellion". But rebellion against whom and in what sense? We should certainly not think of this in terms the rebellion of the ruled against a ruler in a sultanate or dictatorship and conclude that it consists of the wife disobeying some of the husband's commands. This is because the same word nushuz is used in case of a husband in verse 128 of the same surah 4, where it is said:
"If a woman fears nushuz on her husband's part..."
So nushuz is something that can be feared by the husband on the wife's part or by the wife on her husband's part. It cannot therefore be understood in terms of the ruler-ruled relationship. To correctly understand the meaning of the word, it must be noted that both in the verse under consideration and in verse 128 the reference to nushuz is followed by a reference to the break-up of the marriage (see vv. 35, 130). If this context is kept in mind, then it becomes evident that nushuz means the type of behavior on the part of the husband or the wife which is so disturbing for the other that their living together becomes difficult.
Now the behavior of a marriage partner can become disturbing for the other in one of the following two ways:
1)There is no ill-will on the part of the offending party. It is simply because of some incompatibility between the two or the failure on the part of one to understand the other that one of them finds some aspect of the other's behavior disturbing.
2)One partner knowingly behaves or continues to behave in a way which seriously disturbs the other partner. In this case there is obviously an ill-will on the part of the first partner towards the second.
Nushuz is only this second type of behavior, for only a deliberate ill-conduct based on ill-will can be described as "rebellion".
Let us now proceed further with the verse and see what does it suggest in case of
"those women on whose part you fear nushuz"
Three steps are recommended:
"Admonish them (first), (next) leave them alone in beds (and last) beat them or separate them (from you)."
When there is no ill-will on the part of the wife towards the husband and he finds her behavior hard to live with, he can, of course, divorce her. But marriage difficulties often start with a stage when neither partner really wants a break-up of the marriage and yet, at least from the point of view of one of the partners, the situation is unacceptable. The three steps suggested in the verse pertain to such circumstances.
"Admonish them"
. In this step the husband can say a great variety of things to the wife. He can bring to her attention some relevant teachings from the Qur'an and Hadith. He can remind her of the adverse effects of a possible break-up of marriage on all concerned - she herself, the children, if any, and he himself. Such admonition however, will be effective only if the husband has a good character, at least in comparison with the wife. Otherwise, the wife can say to him, either in her heart or aloud, "look who is talking".
The husband must practice what he preaches to his wife, for the Qur'an condemns preaching to others what we do not practice ourselves (2:44).
"leave them alone in beds"
. There is a lot that a husband can achieve by talking to the wife in the right way. But if he fails, he should try leaving the wife alone in bed and take other steps that go with such an action, e.g. avoiding to talk to her. If there had ever been any love between the two, this separation while living together, may help that love to return or come to the forefront. The wife may, as a result, become more willing to change her ways and the husband too may begin to see some of the things in a different light. For this suggestion of suspending sexual relations to work it is clear that the husband should have sufficient control over his sexual urges. For, otherwise he may be driven to end the separation in bed before it had any positive effect on the wife.
"beat them or separate them (from you)"
. If even suspension of sexual relations fails to work, then it is suggested that men use dharb. This word has almost universally been translated here as "beating". Such a translation is supported by some passages in the Qur'an where the word does mean smiting or striking (2:60, 61, 73, 8:12, 50, 7:160 etc). But in many other Qur'anic passages there are other meanings of the word. Thus the word can mean constructing or coining something such as coining mathal or similitude (14:24, 16:75-76, 30:28, 36:27 etc). The word is also used to separate two things. In 20:77 it is used of the splitting of the sea to make a way for the children of Israel to escape and in 57:13 it is used of making a wall to separate the two groups of people in the hereafter. Leaving, withdrawing or taking away is the meaning in 43:5. In 13:17 the word is used of separating truth and falsehood. The word can also mean campaigning or traveling in the land, e.g., for the purpose of trade (2:273, 73:20).
In the present context, the Qur'anic usage allows two meanings: 1) separating from the wives in the sense of living apart from them, 2) beating them. The Arabic language also allows a third meaning: 3) have sex with them. The first meaning fits the context well, for some kind of physical separation is a very understandable step after suspension of sexual relations does not work. The second meaning is more natural from a linguistic point of view and has the support of a strong consensus among the commentators. The third meaning has no support in the Qur'anic usage. In the rest of this commentary, we consider the question: how is "beating", if that is what is intended in the verse, is to be interpreted in the light of the passage as a whole and the general teaching of the Qur'an.
In this connection, it must be immediately noted that there is no warrant here in this verse for wife battering. The suggestion to use beating is made specifically to deal with nushuz on the part of the wife, that is, to deal with her deliberately nasty behavior that poses a threat to the marriage. Beating is to be done after due admonition and suspension of sexual relations and therefore by husbands who have some moral standards and have sufficient control over their sexual passions. Moreover, this beating is not to go on and on but is to be tried as a last step to save the marriage. Once it is clear that it is not working it is to be abandoned in favor of some other steps involving relatives of the husband and the wife mentioned in the next verse (4:35). There is therefore, absolutely no license here for the type of regular and continual wife beating that goes on in some homes, where each time the husband is angry with his wife or with someone else he turns against her and beats her up. In most such cases, the husband has no moral superiority over the wife: the only rule of Shari'ah that he cares about is this suggestion about beating. He also does not have the kind of control over his sexual passions needed to separate the wife in bed and often beats her the day before or the day after making love to her, an action specifically condemned by the Prophet.
In regard to the suggestion about beating, the following further points should also be noted:
a)According to some traditions the Prophet said in his famous and well-attended speech on the occasion of his farewell pilgrimage that the beating done according to the present verse should be ghayr mubarrih, i.e. in such a way that it should not cause injury, bruise or serious hurt. On this basis some scholars like Tabari and Razi say that the beating should be largely symbolic and should be administered "with a folded scarf" or "with a miswak or some such thing". However, it is not clear how such a beating can help overcome nushuz of the wife, a point that supports the first meaning of dharb. If dharb is translated as "beating", as most commentators do, then "beating" should be effective in its purpose of shaking the wife out of her nushuz. This means that it should provide an energetic demonstration of the anger, frustration and love of the husband. In other words, it should neither seriously hurt the wife nor reduce it to a set of meaningless motions devoid of emotions. As for the argument that the Prophet intensely disliked beating, we can say that his intense dislike was for the type of beating done outside the limits set down by God.
b)The wife has no religious obligation to take the beating. She can ask for and get divorce any time. The suggestion applies only in the case when the husband is seriously disturbed by a prolonged nasty behavior on the part of the wife but neither he nor the wife is as yet seriously thinking of breaking up.
c) If the husband beats a wife without respecting the limits set down by the Qur'an and Hadith, then she can take him to court and if ruled in favor has the right to apply the law of retaliation and beat the husband as he beat her. In our view the saying attributed to the Prophet on the authority of `Umar that a husband will not be asked on the day of judgment about why he beat his wife is not a part of the authentic teaching of Islam.
d)Some Muslim jurists are of the opinion that beating is permissible but not advisable. They base their view on the fact that the Prophet intensely disliked the action. But to say that beating is only permissible but never advisable is to say that there is never any good in it but the husband can nevertheless resort to it if he wants to; in other words he can beat up his wife without any good reason. This, however, is a view that cannot possibly be attributed to the Book of God. We can expect the Holy Qur'an to mention beating only if there was some wisdom in that mention. Therefore, if we translate dharb as "beating" we must not be apologetic but ask what is the wisdom behind the Qur'anic suggestion. There could be, it seems, two possible points of wisdom in the suggestion of dhard in the sense of "beating".


Does the Quran specifically address the age of Earth? If so, how old is it according to Islam?
The english translation of the Quran states that "Allah created the heavens and the earth, and all that is between them, in six days" (7:54). While on the surface this might seem similar to the account related in the Bible, there are some important distinctions.

The verses that mention "six days" use the Arabic word "youm" (day). This word appears several other times in the Quran, each denoting a different measurement of time. In one case, the measure of a day is equated with 50,000 years (70:4), whereas another verse states that "a day in the sight of your Lord is like 1,000 years of your reckoning" (22:47). The word "youm" is thus understood, within the Qur'an, to be a long period of time -- an era or eon. Therefore, Muslims interpret the description of a "six day" creation as six distinct periods or eons. The length of these periods is not precisely defined, nor are the specific developments that took place during each period.

So in for a muslim, there is no true way for a human to discern how old the Earth is, only Allah knows.