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17. Islami lafz zarab(maarna) ka maaini-o-mafhoom [The Meaning of the Word ‘Beating’ in Islam]

Islami lafz zarab(maarna) ka maaini-o-mafhoom

Duniya mein insani huqooq ki tanzeemon ki taraf se khandaani tashadud ki muzmmat se pehle Islam ne uski muzmmat ki hai, Usse Haram qaraar diya hai, Aur aise shakhs ko dunya wi-i-aakhirwi saza ka mustahiq qaraar diya hai,  Aur sirf is fel ko hi Haram qaraar nahin diya, Balke namunaasib alfaaz ka istemaal bhi jurm aur usse Haram qaraar diya gaya hai.

To is lihaaz se Islam deegar nizamon se ziyada jaama aur mukamal hai, Jo sirf duniya wi saza par iktifa karte hain.

Choda so saal qabal Rasoolullah(ﷺ) ne farmaya tha: “Musalmaan(kaamil) woh hai jis ki zabaan aur haath(ke shar) se doosre musalmaan mehfooz rahen, Aur momin (kaamil) woh hai jisse log apni jaanon aur apne maalon ko mehfooz samjhen” (194).

Abdullah-Bin-Masoodرضي الله عنه kehte hain ke Rasoolullah(ﷺ) ne farmaya: “Momin tanaa dene waala, Laanat karne waala, Behaya aur badzabaan nahin hota hai ” (195).

Woh pooch sakte hain ke kis tarah Islam mein tashadud ki nafi ki hai, Jabke ussi waqt nafarman biwi ko maarne ki ijazat bhi di hai?is sawal ka jawab dene se qabal hamaare liye sabse pehle apni roz mara ki zindagi mein lafz zarab ke maaini-o-mafhoom aur Islam mein uske maaini-o-mafhoom ke darmiyaan farq waazeh karna zaroori hai.

Hamaari ma’aasir zindagi mein jab ek shakhs yeh sunta hai ke falaan shakhs ne apni biwi ko maara hai, To uske dimaagh mein shohar ke liye ek badsoorat, Wehshi, Zaalim, Aur tashadud pasand shakhs ki soorat aati hai, Jisne apni biwi ko mukke aur laaten maari hon aur us biwi ki soorat us mazloom ki hoti hai, Jis par hamla kiya gaya ho, Uska jism zakhmon aur choton se bhara huwa, Aur jagah jagah se toota huwa ho, Hamaari maa’asir zindagi mein maarne ka yehi mafhoom hota hai, Jisse humne apni zindagi ke tajarbaat se haasil kiya huwa hota hai, Aur hamaare saamne aise zaalim mardon ki tasweer hoti hai jinhon ne apni biwyon par wahshiyana tashadud kiya hota hai.

Agar mein aapse kahoon ke maine darwaaze ki ghanti maari, To kya aap usse yeh samjhenge ke maine darwaaze par tashadud kiya? Isi tarah agar mein aapke saamne kahoon ke mein zarab-ul-masal(kahaawat) pesh karne waala ho to kya aap usse yeh samjhenge ke mein misaal par tashadud karne waala hoon?

Lihazaa maarne ke lafz ka maaini laghwi estemaal ke lihaaz se aur guftagoo karne wala shakhs ki shakhsiyat aur ikhlaaq ke lihaaz se poori tarah tabdeel hojata hai.

Yeh sab hamaare zehn mein waazeh karta hai ke iska maarne ke lafz se kya maqsad hai, Lihazaa hamaari mua’asir zindagi mein”maarne”ka jo mafhoom hai woh Islam mein shiddat ke saath Haram aur jurm hai, Lihazaa dono mafhoom kabhi bhi yakja nahin ho sakte, Isliye ke har ek doosre ke khilaaf hai, Agar hum insaaf se baat karen to humein kehna pare ga ke Islam mein biwi ko maarne aur uski toheen karne ki ijazat nahin, Balke Islam mein uski beizzati karne, Badsulooki karne, Aur badkalaami karne se mana kiya gaya hai.

Islam mein biwi ko”maarne” ka mafhoom mamooli khatkhataane ki tarah hai, Jisse humne ghanti ki misaal se waazeh kiya, Jiska waahid maqsad biwi ko mutala karna hota hai ke woh apne shohar ke maamle mein ghalti par hai aur us ke shohar ko uski eslaah karne ka haq hai.

Islam ne biwi ki mushkilaat hal karne ke liye shohar ke liye maraahil qaayim kiye hain, Aur yeh maraahil maarne se pehle hain, Aur maarne ko us shakhs ke liye aakhri hal qaraar diya hai, Jisse doosre hal faiyda na de rahe hon.

Islam ne shohar par mutadid sharay’i rukawatein rakhi hain, Agar woh unki pamaali karta hai, To gunaahgaar aur sarkash keh laye ga, Aur duniya-o-aakhirat mein saza ka mutahiq hoga, Woh maraahil yeh hain:

 

Maarne ke zari’ye adab sikhane ke qawaaid

 

  1. Pareshani ko hal karne ke liye batrej aage barhe, Woh is tarah ke pehle do marhalon mein waz-o-nasihyat aur bistre mein qate talqi ke liye apni tamaam tar salaheeten sarf karde.
  2. Maar muswaak se ho jiski lambayi aur chorayi pencil se ziyada na ho.

     3. Uske chehre aur uske jism ke hasaas maqamaat ko na chuwe, Isliye ke Islam mein chehre par maarna Haram hai, Jisse maara ja raha hai chahe mard ho ya aurat ya hewaan, Isliye ke chehra izzat ki jagah hai aur usse nuqsaan pohnchaane se hawaas ko taqleef hoti hai.

Isi tarah Islam jism ke hasaas maqamaat ko taqleef dene ko bhi Haram qaraar deta hai, Aur us par sakhti karta hai, Yeh Allah Ta’ala ki haden hain, Jo unhein pamaal kare ga woh gunnahgaar hoga.

  1. Taadeeb kisi bhi soorat logon ke saamne nahin honi chahiye, Isliye mard ko apni biwi ko logon ke saamne bilkhasoos uske bachon ke saamne maarne ki ijazat nahin, Kyunki yeh aurat ki toheen hai, Aur bachon ki buri tarbiyat ka sabab banta hai, Phir yeh shohar apne bachon ki kaise tarbiyat kar sake ga jo unki maa ko unke saamne ya unki mojoodgi mein maarta hai.
  2. Maar wahshiyana na ho ke biwi ke jism par nishaan chore, Jaise khoon bahe ya uske jism par zakhm chore ya usse khoon behne ka sabab bane, To woh gunnahgaar hai, Aisa shakhs wehshi janwar hai, Jo biwi ki eslaah nahin balke usse intiqaam lena chahta hai, Aur usse mazoor karna chahta hai, Lihaaza shari’yat-e-Islamiya ke qanoon ke mutaabiq us shakhs se baaz paras aur usse saza dena zaroori hai
REFERENCE:
Book: “Islam mein Aurat ka Maqaam”
by Dr. Abdur Rahman bin Abdul Kareem Al- Sheha

The Meaning of the Word ‘Beating’ in Islam

Before organizations defending human rights in the world condemned domestic violence, Islam had preceded them in condemning domestic violence, promising to the one who commits it punishment in the worldly life and in the Hereafter. Furthermore, the prohibition of that crime is not limited in physical violence only, but also involves verbal abuse. The Prophet said:

“The Muslim is the one from whose tongue and hand the people are safe, and the believer is the one from whom the people’s lives and wealth are safe.” (An-Nasa’i)

The Prophet also said:

‘The true believer is not a sycophant, nor one who curses others, nor an immoral, nor one who speaks shameful words.’ (Al-Bukhari & Al-Albani reported it as Sahih)

One may ask, how can Islam condemn violence when it permits the man, even as the final solution, to beat his wife if he sees that she is immoral?’

In order to answer that question we should firstly explain the difference between the meaning of the word ‘beating’ in our everyday life and the meaning of the word ‘beating’ in Islam. For example, today when one hears that a man has beaten his wife, an awful picture of this unjust violent man that beats his wife comes directly to one’s mind; the picture depicts him beating his wife like a tornado with punches and kicks. Except for that picture, there is another one emerging on one’s mind related to the poor abused woman, whose body is full of wounds, bruises and multiple fractures. This is the meaning of the word ‘beating’ nowadays, which we acquired through our daily experience and the many examples of barbaric men who beat their wives.

But if I told you that ‘I beat the eggs’, or ‘I beat a drum’, would you understand that I beat the eggs with punches and kicks? Or would you understand that I beat a drum with punches and kicks?! As a result, the meaning of the word ‘beating’ changes entirely depending on its linguistic context and according to the purpose of the speaker, his character, his morals. From all this we understand what he means when uttering the word ‘beating’. That’s why the meaning of the word ‘beating’ in Islam is entirely different from the meaning of the word as we perceive it today, since beating in the meaning as it is used today is strictly prohibited in Islam.

Thus, there is absolutely no chance that these two meanings could overlap, since each one of them contradicts the other. If we want to be unbiased we should say that there is no beating of women in Islam and Islam has not allowed anything like that. On the contrary, Islam has forbidden it, as it has forbidden a man to dishonour or offend his wife, or even to speak to her with shameful words. Verily, the meaning of the word ‘beating’ in Islam means nudges, whose aim is to turn a woman’s attention towards her husband and make her understand that she is erring towards the right of her husband and that her husband has the right to correct her behaviour. Islam has also set certain stages which precede the final stage of beating for the husband to solve the problem of his wife if he sees immoral conduct from her. It has made the stage of beating the last resort when the previous stages had no effect on her. Islam has imposed many limitations on the man and if he violates them he becomes a sinner who has transgressed the limits set by Allah, deserving punishment in the worldly life and the Hereafter. These limitations are the following:

  1. To try to solve the problem gradually:

The man should strive to solve the problem at the stage of admonition, and if that was fruitless, then he should resort to the second stage of turning his back, and if that was fruitless too, then he can resort to the last stage of the imperceptible beating.

  1. The beating should be with a Siwak and be imperceptible:

The Siwak is in the size of a pencil, as you can see in the picture above.

  1. He should never touch the face and the sensitive parts of her body:

If the husband does not find any other solution, except for resorting to beating his wife, then he should be careful not to transgress Allah’s limits. Allah has prohibited beating someone’s face in all cases. Furthermore, it is prohibited to beat the sensitive parts of the body, and whoever does it is a sinner. A man being permitted to beat his wife with As-Siwak means that the beating does not take place with the aim of causing pain or harm, so even with the Siwak it is prohibited to beat the face and other sensitive parts.

  1. He should neither offend, nor dishonour his wife:

The Prophet said:

 ‘The true believer is not a sycophant, nor one who curses others, nor an immoral, nor one who speaks shameful words. (Al-Haithami)

And as we have said many times, the aim of the three stages that we have mentioned before is to correct the behavior of the wife and not to offend her. Offending never had a correcting function; on the contrary, it may escalate the problem instead of solving it.

  1. It should not be performed in any case before the children or other people:

 It is not allowed for the man to beat his wife or correct her before anyone else, especially before the children, as this concerns only the two spouses and no one else. If this took ISLAMLAND place before the children, it would firstly offend the wife and secondly harm the children’s upbringing. What kind of example would a man give to his children if he beat their mother before them?

  1. Not leaving marks on her body:

The husband is considered to have sinned if he violates Allah’s limits and beats his wife leaving marks on her body, or making her bleed, or causing her a fracture. Whoever does that is a barbaric, violent man, who does not want to correct his wife’s problem but only wants to take revenge by leaving marks on her body. Such a man should be convicted and legally punished for his crime.

 

REFERENCE:
Book: “Women in Islam & Refutation of some common Misconceptions”
by Dr. Abdur Rahman bin Abdul Kareem Al- Sheha
Translated by: Abu Salman Deya ud-Deen Eberle.

 

 

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