<![CDATA[Interpretations of qiwāmah in Qur’an 4:34 remain divided between classical and reformist readings, both retaining male leadership hierarchies that raise concerns about gender justice, women’s dignity, and violence in family relations. This study compares qiwāmah, nushūz, and ḍaraba in Tafsīr Ibn Kathīr and Tafsīr al-Manār, examines their sociohistorical and epistemological foundations through Abu Zayd’s critical hermeneutics, evaluates their ethical implications using Auda’s systems-based maqāṣid approach, and reconstructs qiwāmah to support gender justice. Using qualitative library research, it integrates comparative exegesis, critical hermeneutics, and maqāṣid-based evaluation of justice, human dignity, and harm prevention. Four findings emerge. First, classical exegesis emphasizes hierarchical authority, whereas reformist exegesis stresses functional responsibility, a more relational understanding of nushūz, and restrictions on physical acts associated with ḍaraba. Second, these differences reflect distinct sociohistorical contexts and epistemological assumptions. Third, neither interpretation fully satisfies maqāṣid principles of justice, dignity, and harm prevention. Fourth, integrated analysis yields an ethical-relational model of qiwāmah grounded in ethical competence, mutual accountability, and nonviolence. The study concludes that shifting from hierarchy toward responsibility does not eliminate normative male leadership; gender justice therefore requires reconstructing family authority around ethical competence, shared responsibility, and nonviolence. The study offers practical implications for developing Qur’anic interpretation modules, training religious counselors, and strengthening family counseling through consultation and nonviolent conflict resolution, subject to empirical validation before institutional adoption. .]]>
