| Author | Topic |
Sanwal
INDIA
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 Posted - Thursday, July 22, 2010 - 3:08 PM 
| OK and thank you, saba2, for the cooperation. |
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Nmcrm
USA
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Posted - Saturday, February 26, 2011 - 5:41 AM
Assalam Alaykum all,
I would just like to respond to this topic by refering you all to Sheikh Hamza Yusuf. I believe he has valid points on this issue. Please watch the following video.
http://www.youtube.com/watch?v=BDEKJDgXO-U&;feature=player_embedded
Salam all
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saba2
Moderator
PAKISTAN
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Posted - Saturday, February 26, 2011 - 7:52 AM
Wassalam
a very informative video violence can never solve a problem and domestic violence takes place because of serious psychological problems or anger management issues.
The concept of a husband being a Majazi Khuda is something men and women need to remove from their minds. 'Tranquility' can be achieved in a marriage only when their is respect and equality. A relationship where one commands and the other obeys does not remain a relationship but a dictatorship. |
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saba2
Moderator
PAKISTAN
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Posted - Sunday, February 27, 2011 - 2:49 PM
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Sanwal
INDIA
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Posted - Sunday, March 13, 2011 - 6:20 AM
quote:
We shall now have a glimpse over the whole Quran and identify the verses of the Quran where the word daraba has appeared in the Quran with its different meanings, connotations and derivatives in all seventeen distinct nuances or representations. The idiom daraba in the land denotes to travel or to depart [Al Quran 4 (Surat An Nisa): 101. Arabic word used in the verse is waiza darabtum]. With respect to ear, the verb daraba means to block or to prevent hearing [Al Quran 18 (Surat Al Kahf): 11. Arabic word used in the verse is fadarabna]. And with regard to revelation, daraba means to stop, to halt, to abandon and to take away [Al Quran 43 (Sura Az Zukhruf): 5. Arabic word used in the verse is afanadribu]. Obviously, for the truth and false, daraba means to make both of them evident and to distinguish them from each other [Al Quran 38 (Sura Sad): 44. Arabic word used in the verse is fadribbihi]; whereas, for veils, daraba connotes to draw them over and to cover the bosom [Al Quran 24 (Sura An Nur): 31. Arabic word used in the verse is walyadribna]. In the seas or rivers, daraba is to strike a path through the water and set the water aside [Al Quran 20 (Sura Ta Ha): 77 Arabic word used in the verse is fadrib and Al Quran 26 (Sura Ash Shuaraa): 63 Arabic word used in the verse is anidrib]. But for humiliation and shame, daraba is to signify that both of them are pitched over people [Al Quran 2 (Surat Al Baqarah): 61. Arabic word used in the verse is wadribat]; however, for a wall, daraba means to be erected, that is, to indicate partition or separation [Al Quran 57 (Sura Al Hadid): 13. Arabic word used in the verse is faduriba]. With regard to the finger tips, necks, faces and backs, daraba means to cut, to slash and to strike [Al Quran 8 (Surat Al Anfal): 12 Arabic word used in the verse is fadribu and Al Quran 47 (Sura Muhammad): 4 Arabic word used in the verse is fadarba and Al Quran 47 (Sura Muhammad): 27 Arabic word used in the verse is yadribuna] ; whereas, for the rest of the verses [16 (Surat Al Nahl): 76, 16 (Surat Al Nahl): 112, 66 (Sura At Tahrim): 11; 43 (Sura Az Zukhruf):57; 17 (Surat Bani Israil): 48; 2 (Surat Al Baqarah): 26, 16 (Surat Al Nahl): 74; 2 (Surat Al Baqarah): 60; 3 (Surat Al-i-Imran): 112; 4 (Surat An Nisa): 94 and 37 (Sura As Saffat): 93], daraba means to impel, to shock, to slap, or to damage so as to precipitate the desired impact which is relevant to each respective situation, action or interaction (Chastising Women: A Means to Resolve Marital Problems. Dr. AbdulHamid AbuSulayman).
Now if we rewrite the translation of the verse 34-35 of Surat An Nisa by Abdullah Yusuf Ali in the light of the meaning of the word daraba as explained by Dr. AbdulHamid AbuSulayman and quoted above, the meaning of the verse becomes: Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband’s) absence what Allah would have them guard. As to those women on whose part you fear disloyalty and ill-conduct, admonish them (first), (next) refuse to share their beds, (and last) leave the nuptial nest [or move away from the nuptial nest or separate from the nuptial nest]; but if they return to obedience seek not against them means (of annoyance): for Allah is Most High, Great (above you all). If you fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers; if they seek to set things aright, Allah will cause their reconciliation; for Allah has full knowledge, and is acquainted with all things [Al Quran 4 (Surat An Nisa): 34-35].
http://www.shahfoundationbd.org/halim/woman_chastisement_other_issues.html
"Daraba" has many shades. The word "Darab" is famous in Arab for its basic meaning of "Beating". Note that all these shades do carry a relationship with the basic meaning of beating. Whether it is Beating on land (walking), Beating the ID card (Swapping), Beating a Door (Knocking), Beating a Proverb (Telling) Beating the Record and many others…. This is what Arabic is All-about. A particular Word changes its shades thereby remaining very much connected to the basic meaning.
In addition to 4: 34, here are some of the verses of the Koran which clearly show the meaning of dharaba as beating and no other.
2: 60 وَإِذِ اسْتَسْقَى مُوسَى لِقَوْمِهِ فَقُلْنَا اضْرِبْ بِعَصَاكَ الْحَجَرَ فَانْفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا قَدْ عَلِمَ كُلُّ أُنَاسٍ مَشْرَبَهُمْ كُلُوا وَاشْرَبُوا مِنْ رِزْقِ اللَّهِ وَلا تَعْثَوْا فِي الأرْضِ مُفْسِدِينَ
2: 60 And remember Moses prayed for water for his people; We said: "Strike (adhrib) the rock with your staff." Then gushed forth there from twelve springs. Each group knew its own place for water. So eat and drink of the sustenance provided by Allah, and do no evil nor mischief on the (face of the) earth.
8: 12 إِذْ يُوحِي رَبُّكَ إِلَى الْمَلائِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُوا سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ فَاضْرِبُوا فَوْقَ الأعْنَاقِ وَاضْرِبُوا مِنْهُمْ كُلَّ بَنَانٍ
8: 12 Remember your Lord inspired the angels (with the message): "I am with you: give firmness to the Believers: I will instill terror into the hearts of the Unbelievers: smite (adhrabu) ye above their necks and smite all their finger-tips off them."
38: 44 وَخُذْ بِيَدِكَ ضِغْثًا فَاضْرِبْ بِهِ وَلا تَحْنَثْ إِنَّا وَجَدْنَاهُ صَابِرًا نِعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ
38: 44 "And take in thy hand a little grass, and strike (adhrib) therewith: and break not (thy oath)." Truly We found him full of patience and constancy. How excellent in Our service! ever did he turn (to Us)!
4: 34 الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنْفَقُوا مِنْ أَمْوَالِهِمْ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِلْغَيْبِ بِمَا حَفِظَ اللَّهُ وَاللاتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ فَإِنْ أَطَعْنَكُمْ فَلا تَبْغُوا عَلَيْهِنَّ سَبِيلا إِنَّ اللَّهَ كَانَ عَلِيًّا كَبِيرًا
4:34. Men are in charge of women, because Allah hath made the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and beat (scourge) (adhrib) them. Then if they obey you, seek not a way against them. Lo! Allah is ever High, Exalted, Great.
The Reason-of-revelation (Shaan-e-Nuzool) of the Verse 4:34 also is helpful in clarifying the subject further.
"Once a companion Saad Bin Rabia’ (may Allah be pleased with him) slapped his wife Habibah (may Allah be pleased with her) and the matter was reported to Rasoolullah’s (peace be upon him). Rasoolullah (peace be upon him) was about to give his verdict in favour of Wife, but, prior to that, Gabriel (peace be upon him) appeared and revealed this Verse “The Men are rulers over their women…..”, after this revelation Rasoolullah’s (peace be upon him) uttered that I wished something else and Allah (the exalted) ordered something else (Ibn-kathir)."
Further, please read 38: 44 (Suad): Here One of Allah’s apostle Ayub (peace be upon him) was ordered by Allah (the exalted) to beat his wife.
38: 44 is also supports that Islam does allow Husbands beating Wives. But surely as a last resort |
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saba2
Moderator
PAKISTAN
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Posted - Monday, March 21, 2011 - 9:45 AM
I see Sanwal that you have been reading the previous posts on the topic “it is common for husbands to beat their wives.” It is good to read previous discussions and gain knowledge and ideas of Participants. Let me start with your last point Further, please read 38: 44 (Suad): Here One of Allah’s apostle Ayub (peace be upon him) was ordered by Allah (the exalted) to beat his wife.
38: 44 is also supports that Islam does allow Husbands beating Wives. But surely as a last resort.
(38:44) (and We said to him): “Take in your hand a bundle of rushes and strike with it, and do not break your oath.” *46 Indeed We found him steadfast. How excellent a servant (of Ours) he was. Indeed he constantly turned (to his Lord). *47
*46 A careful study of these words shows that the Prophet Job during illness had been annoyed with somebody (according to traditions, his wife) and sworn to beat him or her by giving so many stripes. When AIlah restored him to health and the anger of the illness was gone, he became worried as how to fulfil the oath. For if he carried out the oath, he would be inflicting pain on an innocent person, and if he did not, he would be committing the sin of breaking the oath. Allah took him out of the difficult situation by the Command: "Take a broom • containing as many sticks of straw as the number of the stripes you had sworn to give;then strike the person just once with the broom so as both to fulfil your oath and to avoid giving undue trouble to the person concerned. " This is the translation and explanation given by Maulana Maududi.
I think it is quite clear that this surah is dealing with another issue and a particular instance and not dealing with hitting a wife.
Coming to the part “The Reason-of-revelation (Shaan-e-Nuzool) of the Verse 4:34 also is helpful in clarifying the subject further.
"Once a companion Saad Bin Rabia’ (may Allah be pleased with him) slapped his wife Habibah (may Allah be pleased with her) and the matter was reported to Rasoolullah’s (peace be upon him). Rasoolullah (peace be upon him) was about to give his verdict in favour of Wife, but, prior to that, Gabriel (peace be upon him) appeared and revealed this Verse “The Men are rulers over their women…..”, after this revelation Rasoolullah’s (peace be upon him) uttered that I wished something else and Allah (the exalted) ordered something else (Ibn-kathir)."
I sort guidance on this and was told that this was not a correct quote or an authentic Hadith.
Coming to the verse 4: 34 الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنْفَقُوا مِنْ أَمْوَالِهِمْ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِلْغَيْبِ بِمَا حَفِظَ اللَّهُ وَاللاتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ فَإِنْ أَطَعْنَكُمْ فَلا تَبْغُوا عَلَيْهِنَّ سَبِيلا إِنَّ اللَّهَ كَانَ عَلِيًّا كَبِيرًا
Let me quote from an article
“Quranic Concepts on Gender Relations” Dr. Zainab Alwani
The foremost quality of mind and character that flows from this commitment is a state of constant vigilance or an awareness of the presence of God, the All-Knowing.Tazkiya, or purification, is the important process of building this quality of God-consciousness, or taqwa. The Qur’an explained:
“Ó mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily, the most honored of you in the sight of God is the most righteous of you…” (49:13).
In this regard, the only aspect by which one person is deemed better than another in the sight of God is that of his/her piety. Taqwa is at the heart of traits cultivated by the five basic duties of every Muslim, the pillars of Islam.[2] These basic duties serve to build up the moral character of both the individual and the community. In addition, Qur’anic guidelines focus greatly on defining human relations, especially male/female relations by defining their roles, rights and responsibilities within marital relations, parent-child relations, family care, and with relatives, neighbors, friends, and colleagues.
(Qur’an 16:68-72)
The picture that the Qur'an illustrates reflects cooperation and a complementary relationship among the bees to fulfill their mission. Similarly, God has provided a mechanism to regulate and balance human relationships by prescribing behaviors that benefit relationships and prohibiting those that damage relationships. For example, God describes spying, mockery, and back-biting as prohibited behaviors that can destroy relationships,[4] while being truthful, trustworthy, just, and forgiving maintains and strengthens relationships. At the family level, there are rights and responsibilities for each person in the family to practice, which further encourage healthy relationships. Human beings are encouraged to learn how to work together in order to accomplish their goals[5]”.
Since the Qur'an clearly explains the mission of mankind on earth as vicegerents of God, gender roles and relations are well defined. In order to establish an effective vicegerency as individuals, the Qur'an acknowledges taqwa (God-conscious piety) as the only distinction among mankind (men and women).
Quranic teachings clearly outline the gender relations through major concepts that promote gender equality and justice in all levels.
1) Zawjiya (Pairing), establishes equality and cooperation; “O mankind! Reverence your guardian-Lord, who created you from a single soul. Created, of like nature, its mate, and from them twain scattered (like seeds) countless men and women—fear God, through Whom you demand your mutual (rights), and (reverence) the wombs (that bore you), for God ever watches over you” (Qur’an 4:1).
Islam teaches that all people are created equal in worth and value regardless of race, ethnicity, gender or class.
2) Wilayah (Protectors and supporters of each other) - The Qur'an outlines the relationship between men and women as partners (Awliyā') of one another in establishing a healthy family and just society. The concept of wilaya establishes that men have no level of superiority over women, as God orders both genders to guide one another and keep each other in check. The Quran states in chapter 9, verse 71, "Men and women are protectors of one another: They enjoin what is just, and forbid what is evil, they observe regular prayers, practice regular charity and obey Allah and his messenger on them will Allah pour his mercy for Allah is exalted in power, wise(9:71).
The verse outlines the foundation of gender relations as wilayah[6] (protectors and supporters of one another), and defines the relationship between men and women as partners (awliya') in establishing a healthy family and society. It further expands that concept to give each person (male and female) equal responsibility for their actions and fulfillment of religious duties.
Islam provides a framework within which people can fulfill their duty of serving God and fulfilling His will, the Qur’an emphasizes certain values that inform the thought and behavior of Muslims. Some of the main values are God-consciousness (taqwa[7]), Love, doing good (ihsān), justice (`adl), and equality (musāwah). All of the teachings of Islam are to be implemented and interpreted through these values which ensure that the guidelines and rules will be applied in a manner that is consistent with the objectives of Islam, rather than implemented in a rigid or piecemeal fashion that may do more harm than good.
3) Qiwama: The third concept Qiwama is in the area of family, where the Qur’an assigns men to be financially responsible for the family;[9] women are then free to take care of the family by being nurturers, without having the added stress of earning an income.
The Qur’an states, “Men are Qawwamun over women, because God has given one more (strength) than the other, and because of the sustenance they provide from their own means. Therefore, the righteous women (as-salihat) are devoutly obedient (qanitat), and guard what God would have them guard (hafidhat lil-ghayb)... (Qur’an 4:34-35)
Qawwamun conveys the notion of providing for and that the term is used prescriptively to indicate that men ought to provide for women in the context of child- bearing and rearing. It also does not necessarily mean that women cannot provide for themselves in that circumstance. The term qawwamun is not an unconditional statement of male authority and superiority over all women for all time[10].
This variance does not negate the principle of equality; rather it is a sign of social complement and solidarity between people. Each gender has special qualities that, in general, lead each gender to be better qualified for a particular role. Due to the fact that women have the exclusive ability and responsibility for the continuation of humanity's existence; men must fulfill the financial responsibility to maintain stability and balance in the family and society. Moreover, the roles are not mutually exclusive. It is a natural part of life for variance to exist between people concerning their strengths, abilities and qualifications[11]. Therefore, Islam emphasizes women rights of education, work, and socio-economic and political development. Muslim women throughout the history of the Ummah played a significant role on socioeconomic development of their societies.
Some of the contemporary Muslim scholars[12] explain the verse by emphasizing the male's treatment of the female. The verse establishes the fundamental obligation for men, with regard to women, to create a balanced and shared society. The word qawwamun was mentioned in only three verses in the entire Qur'an; two of them call upon believing men and women to establish justice as an ultimate goal in any situation,
O you who believe stand out firmly for Justice as witnesses to God even as against your parents, or your kin, or whether it be against rich or poor. Follow not the lusts (of your heart)…(Qur’an 4:135).
The second verse states,
O you who believe! Stand out firmly for God as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart you from justice. Be just: that is next to piety. And fear God. For God is well-acquainted with all that you do (Qur’an 5:8).
Qawwamun in verse 4:34 refers to men’s responsibility toward his family to be fair and compassionate, as Prophet Muhammad (pbuh) exemplified through his sayings and actions.
Therefore, men are responsible for maintaining the family financially, and providing for a broad range of needs, including spiritual, emotional, and intellectual needs. Without this divine injunction, some men may not fulfill their financial responsibility towards their family (Abugideiri and Alwani 2003). While men are obligated to work in order to support the family, women may choose to work outside the home or may choose not to work, depending on the individual circumstance of the family.
Muslim women did not restrict the meaning of work only to the financial support of their families. They came to realize that each individual has special qualities that better enable them to perform a certain societal role; and society as a whole functions more effectively when that role is fulfilled. As the Qur’an says, “And in nowise covet those things in which God has bestowed His gifts more freely on some of you than on others: to men is allotted what they earn, and to women what they earn. But ask God of His bounty. For God has full knowledge of all things.” (4:32).
Muslim women work diligently on promoting social justice in all levels. They were actively engaged in the process of socioeconomic development of their societies. They became pioneers in establishing many social, educational and even political programs and institutions including schools, orphanages, hospitals, libraries, and other critical institutions. With this understanding, women became the conscience of society, to pinpoint what plagues the community and help in providing valuable solutions.
In conclusion, cooperation and complementary gender relationships leads to the fulfillment of humankind’s mission on earth: the healthy partnership wilayyah[13]between men and women as khalifs[14]/vicegerents, stewards or God-agents on this earth. This mission should be maintained and enforced to help cleanse society from corruption and drive it towards peacefulness and purity.
This is rather a long article but necessary to clear standing of man and woman in a society in any role, weather a husband or wife or as parents and also mankind’s role in the universe. The bottom line is “equality”. In the relationship of husband and wife responsibilities are given to both men and women men as protectors and caretakers Remember here by women, it does not mean just wife it also means children in the household. Therefore, it is a husband’s duty to provide for both his wife and his children. “It is because Allah has made some of them excel others with what they spend out of their wealth.” Allah has made men excel because they have been made duty bound to spend out of their wealth or money on them. ““so the good women are obedient”, so does it mean good women are obedient to their husbands? If you look at the phrase, obedience here is to God; that women should obey God’s instructions and God’s commands. You could argue that what the verse is saying is that men have been made maintainers of women because they are the ones who spend on their households etc., and therefore the wives should obey them unquestioningly. But here what God is telling that unquestioning obedience is due to God only.
“guarding the unseen as Allah has guarded”. This means that wives should guard and protect their husband’s rights and secrets or information only a wife can possess in the same way as Allah guards secrets of mankind.
The verse goes on to say: “And as to those on whose part you fear nashuz ”. The word used here is nashuz which means to hate or to rise up. The use of such a strong word actually means or shows that this is not a simple disagreement between the husband and the wife.This means there is a serious breach . So, what should you do if there is breach which is so serious. The first thing you should do is talk , establish a dialogue discuss the problem to come to some kind of agreement. If the wife cannot understand or see the issue or problem and the husband feels it is serious then The next thing the husband is asked to separate himself from the wife and sleep in a different room. This is a big step a husband takes that is he is physically separating himself from his wife.The seriousness of the situation should sink in, now the scene is set either to resolve the situation or to expand the separation . ( By the way this is modern day counseling which the quran had already prescribed). Now we come to final and crucial point. If the above attempts fail you “wa-dribu-hunna”. This is usually translated to mean that the husband should then hit or beat the wife. I fail to see how, when other means of reconciliation have failed, a beating is going to resolve the situation. Beating is not a solution; but 'striking them out' from your house is the best solution and fair too.
Some of the possible meanings for both the words, are given below. Again, the appropriate meaning will depend on the context of the verse.
Nushuz: Animosity, hostility, rebellion, ill-treatment, discord, violation of marital duties on the part of either husband or wife.
Adriboo (root Daraba): to beat, to strike, to hit, to separate, to part etc.
In the context of the above verse the most appropriate meaning for nushuz is 'marital discord' (ill-will, animosity etc), and that for 'adriboo' is 'to separate' or 'to part'. Otherwise it is inviting the likelihood of a divorce without any reconciliation procedure and this will contravene the Qur'anic guidance as shown in verse 4:35 below. The separation could be temporary or permanent depending on the reconciliation procedure, and this fits in very well with the divorce procedure outlined in the Qur'an (see 8.5). Therefore the more accurate translation of the above verse would be:
Surah al Nisa 4:34 As for those women whose animosity or ill-will you have reason to fear, then leave them alone in bed, and then separate; and if thereupon they pay you heed, do not seek a way against them.
The verse following the above verse gives further weight to the above translation.
Surah al Nisa 4:35 And if ye fear a breach between them twain (the man and the wife), appoint an arbiter from his folk and an arbiter from her folk. If they desire amendment Allah will make them of one mind. Lo! Allah is ever knower, Aware.
An added weight to the meanings outlined above is given by verse (4:128) quoted below, where in the case of a man the same word nushuz is used, but it is translated as 'ill-treatment' as against 'rebellion' in the case of a woman in verse 4:34.
Surah al Nisa 4:128
If a wife fears ill-treatment (nushuz) or desertion on her husband's part, there is no blame on them if they arrange an amicable settlement between themselves; and such settlement is best.
This obviously is a double standard and the only way to reconcile the meanings of the two verses, in the contexts they are being used, is to accept the meaning of adriboo as: 'to separate' or to 'part'. |
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Mazhara
PAKISTAN
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Posted - Monday, March 21, 2011 - 11:57 AM
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msdeeha
USA
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Posted - Friday, March 25, 2011 - 3:30 AM
| According to the Qur'an, a man can beat his with. The hadith states that one should not beat the wife like one beats a slave. This "beating" is understood to be used when a wife is defiant and challenges the authority of the husband. If the husband is a good husband and the wife is a bad wife, beating her is not in the sense damaging her, breaking her bones, face, or body. It is deemed to correct her behavior, WITHOUT harshness and severe brutality. If the husband taps the wife on the neck, slap her hands, uses a small twig or even a toothstick, this should reach the wife's heart so much that, our of fear of Allah, she would want to change. |
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saba2
Moderator
PAKISTAN
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Posted - Saturday, April 2, 2011 - 2:18 PM
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naveedulislam
USA
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Posted - Sunday, July 24, 2011 - 1:17 AM
Do not Strike the Women otherwise Allah will strike back and We better keep away from His Hard Strike
2:2 ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ
This is the Book about which there is no doubt, a guidance for those conscious of Allah -
Striking one’s wife is not is absolutely 180 degrees opposite of being conscious of Allah and against the teachings of Quran
5:8 يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ
O you who have believed, be persistently standing firm for Allah , witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is Acquainted with what you do.
Again we are being asked to be just and not let the hatred override the justice and to fear Allah.
While this word can definitely be used “strike” it has been used otherwise at several different places such as “put forth” or “set forth” or “present” (Travelling is also one of the meanings but that is synonymous with” set forth”) may also be assumed witch essentially all can be represented by “put forth” or “present”
2:26 يَضْرِبَ - set forth
13:17 يَضْرِبُ - presents
Many examples may be presented but these should be enough for the sake of argument
Now the verse 4:34 can be translated as (only segment of the verse under discussion:
4:34 [….] فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ
(1) Advise them
(2) Forsake them in their bed
(3) Set forth them (to what?)
Let us read the next verse in order to attempt to connect the two verse together:
4:35 وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِّنْ أَهْلِهِ وَحَكَمًا مِّنْ أَهْلِهَا إِن يُرِيدَا إِصْلَاحًا يُوَفِّقِ اللَّهُ بَيْنَهُمَا ۗ إِنَّ اللَّهَ كَانَ عَلِيمًا خَبِيرًا
And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, Allah will cause it between them. Indeed, Allah is ever Knowing and Acquainted [with all things].
Do you see a connection between the 4:34 and 4:35?
Let me use a little conjecture to connect the two verses as follows:
4:34 […]فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ […]
Advise them, (2) Forsake them in their bed and (3) Set forth them (to authority)
5:35 the immediately gives us the answer for “To what” which is “arbitrators” or the authority. “The words “وَإِنْ خِفْتُمْ” or “And if you fear” are not addressed to husband or wife but rather to the Islamic Government or authority with appoints a court and authorizes that court to arbitrate or mediate a conflict between husband and wife as well as other matters.
Summary for 4:34
I believe that context necessitates the conjecture used above. Remember that Classical Arabic language uses minimal words to convey its meanings and the meanings are hidden mostly in the context. The modified translation also fits beautifully in the context of the two verses and connects them together since 4:34 is asking to set forth (the one who creates a problem and does not point to mandate it is husband or wife) to authority and the verse 4:35 is describing that how the authority will be used in the dispute. The word “نُشُوزَهُنَّ” points to either man or women whoever “creates dispute” or “raises the issue”. If that be true then should the women start beating their husbands?
I hope that we as a Muslims already know that who much Allah has stressed on the importance of Justice by describing it again and again such as:
16:76 وَضَرَبَ اللَّهُ مَثَلًا رَّجُلَيْنِ أَحَدُهُمَا أَبْكَمُ لَا يَقْدِرُ عَلَىٰ شَيْءٍ وَهُوَ كَلٌّ عَلَىٰ مَوْلَاهُ أَيْنَمَا يُوَجِّههُّ لَا يَأْتِ بِخَيْرٍ ۖ هَلْ يَسْتَوِي هُوَ وَمَن يَأْمُرُ بِالْعَدْلِ ۙ وَهُوَ عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
And Allah presents an example of two men, one of them dumb and unable to do a thing, while he is a burden to his guardian. Wherever he directs him, he brings no good. Is he equal to one who commands justice, while he is on a straight path?
A beautiful example presented by Allah to help us understand the meanings and importance of justice.
44:38
The translation or understanding of 44:38 is simply ridiculous. The wife of Ayyub (AS) is nowhere in the literal meanings or context or anywhere else doing any harm to Ayyub (AS).
Let me try to translate the verse 38:44 first literally (only the first half of the verse since is where the point of contention is) and the connect all the verses in the same Surah relating to Ayyub (AS) to try to conclude the true meaning
38:44 وَخُذْ بِيَدِكَ ضِغْثًا فَاضْرِب بِّهِ وَلَا تَحْنَثْ ۗ إِنَّا وَجَدْنَاهُ صَابِرًا ۚ نِّعْمَ الْعَبْدُ ۖ إِنَّهُ أَوَّابٌ
[We said], "And take in your hand a bunch [of grass] and strike with it and do not break your oath." Indeed, We found him patient, an excellent servant. Indeed, he was one repeatedly turning back [to Allah]. {the original translation}
وَخُذْ = And take
بِيَدِكَ = In your hand
ضِغْثًا = “he collected together the thing”, signifying “a handful of herbs” also “confused” [Lane’s Lexicon]
فَاضْرِب = set forth
تَحْنَثْ = sin (وَكَانُوا يُصِرُّونَ عَلَى الْحِنْثِ الْعَظِيمِ) = “and they used to persist in great sin”
Now retranslating the 4:35:
4:38 [We told him], "And take in your hand a bunch herbs (or grass) and set forth (travel) with it and do not sin.” Indeed, We found him patient, an excellent servant. Indeed, he was one repeatedly returning back [to Allah].
Finally, connecting the verse with the context:
38:41 وَاذْكُرْ عَبْدَنَا أَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الشَّيْطَانُ بِنُصْبٍ وَعَذَابٍ
And remember Our servant Ayyub, when he called to his Rab, "Indeed, Satan (serpent) has made me suffer with hardship and torment."
38:42 ارْكُضْ بِرِجْلِكَ ۖ هَٰذَا مُغْتَسَلٌ بَارِدٌ وَشَرَابٌ
"Move quickly on your foot; this is a cool shower and drink."
38:43 وَوَهَبْنَا لَهُ أَهْلَهُ وَمِثْلَهُم مَّعَهُمْ رَحْمَةً مِّنَّا وَذِكْرَىٰ لِأُولِي الْأَلْبَابِ
And We gave him his family and a others like him (believers) with them as mercy from Us and a reminder for those of understanding.
38:44 وَخُذْ بِيَدِكَ ضِغْثًا فَاضْرِب بِّهِ وَلَا تَحْنَثْ ۗ إِنَّا وَجَدْنَاهُ صَابِرًا ۚ نِّعْمَ الْعَبْدُ ۖ إِنَّهُ أَوَّابٌ
[We told him], "And take in your hand a bunch herbs (or grass) and set forth (travel) with it and do not sin.” Indeed, We found him patient, an excellent servant. Indeed, he was one repeatedly returning back [to Allah].
Creating a temporary story the four verses above yields the following meanings:
Remind them of our servant Ayyub, when he called his Rab that indeed serpent had inflicted him a stung with great pain and suffering in the desert. Allah advised him to quickly move him on foot (since he had no other means) and that he would soon find a cold water spring. Ayyub (AS) washed the area of body bitten by the snake which resulted in the temporary relief in pain and reduction of the poisonous effect. In the mean while his family and other believers found him wandering in the desert and this was a blessing for him from Allah and a lesson for others whom Allah helps in sufferings so that they remember Allah. At that point in time Allah further advised him to grab a bunch of herbs available nearby and apply those to his wounds (instead of using magical traetments ways of the people normally used in those days) and thus avoid the sin of shirk. Ayyub was thus cured and while he was in pain and suffering he showed great patience and true submission to Allah commands. He always used to return to Allah for all his prayers and submission. Does it make sense?
Summary for 38:44
While the story may not be accurate exactly but this is most likely what happened and this story fills all the gaps and brings us out of the foolish beliefs. In fact the story is not necessary at all. The lesson in the verses is that when there is pain and suffering be patient and turn to Allah for prayers and in full submission.
2:45 وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ
And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah]
Edited by: naveedulislam on Sunday, July 24, 2011 1:18 AM |
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Mazhara
PAKISTAN
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Posted - Friday, August 19, 2011 - 2:23 PM
And you the Messenger [Sal'lallaa'hoalaih'wa'salam] mention Our sincere allegiant Ayub [alai'his'slaam] when he called his Sustainer Lord,that "I [am in pain], the Cobra has bitten me causing dizziness/weakness and pain" [These are early symptoms of a Cobra bite] [38:41] [Remember Shait'aan-Ibless does not touch people to cause distress and pain; he always poses himself friendly and well wisher]He was asked "You prod with heel of your foot. [he did it water/liquid came up]. This is made suitable for washing [the wound to remove away venom], it gives cooling effect [pain reducing therapy], and is drinkable". [38:42]
...........
[reverting from parenthetic to cobra bite treatment suggested] "and take with your hand in the manner of gripping in palm [the bite point-handful of washing liquid] whereby rub/make incisions-open/exposed/ separated with it/washing water, and you should not delay/show any lethargy/refrain in quickly doing it". [Delay and lethargy in taking measures after the bite of Cobra could be life threatening. Raising by gripping the bitten point and washing it with cool water perhaps help remove effect of necrosis]
It is a fact that We had found him coolly perseverant. What a remarkable sincere servant was he; [This is the verdict of Allah about him. Coolly perseverant people do not undertake such stupid oaths of beating wives. Loudly reject as false fabrications all such concocted stories against him]. indeed he was ever mindful/heedfully returning [to Allah]. [38:44]
38:42-70 |
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naveedulislam
USA
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Posted - Saturday, August 20, 2011 - 12:53 AM
I agree with Mazahara this is almost the same understanding that is reflected in my post above
Edited by: naveedulislam on Saturday, August 20, 2011 12:55 AM
Edited by: naveedulislam on Saturday, August 20, 2011 12:55 AM |
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Sanwal
INDIA
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Posted - Saturday, August 20, 2011 - 1:14 PM
"Daraba" has many shades. The word "Darab" is famous in Arab for its basic meaning of "Beating". Note that all these shades do carry a relationship with the basic meaning of beating. Whether it is Beating on land (walking), Beating the ID card (Swapping), Beating a Door (Knocking), Beating a Proverb (Telling) Beating the Record and many others…. This is what Arabic is All-about. A particular Word changes its shades thereby remaining very much connected to the basic meaning.
In addition to 4: 34, here are some of the verses of the Koran which clearly show the meaning of dharaba as beating and no other.
2: 60 وَإِذِ اسْتَسْقَى مُوسَى لِقَوْمِهِ فَقُلْنَا اضْرِبْ بِعَصَاكَ الْحَجَرَ فَانْفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا قَدْ عَلِمَ كُلُّ أُنَاسٍ مَشْرَبَهُمْ كُلُوا وَاشْرَبُوا مِنْ رِزْقِ اللَّهِ وَلا تَعْثَوْا فِي الأرْضِ مُفْسِدِينَ
2: 60 And remember Moses prayed for water for his people; We said: "Strike (adhrib) the rock with your staff." Then gushed forth there from twelve springs. Each group knew its own place for water. So eat and drink of the sustenance provided by Allah, and do no evil nor mischief on the (face of the) earth.
8: 12 إِذْ يُوحِي رَبُّكَ إِلَى الْمَلائِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُوا سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ فَاضْرِبُوا فَوْقَ الأعْنَاقِ وَاضْرِبُوا مِنْهُمْ كُلَّ بَنَانٍ
8: 12 Remember your Lord inspired the angels (with the message): "I am with you: give firmness to the Believers: I will instill terror into the hearts of the Unbelievers: smite (adhrabu) ye above their necks and smite all their finger-tips off them."
38: 44 وَخُذْ بِيَدِكَ ضِغْثًا فَاضْرِبْ بِهِ وَلا تَحْنَثْ إِنَّا وَجَدْنَاهُ صَابِرًا نِعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ
38: 44 "And take in thy hand a little grass, and strike (adhrib) therewith: and break not (thy oath)." Truly We found him full of patience and constancy. How excellent in Our service! ever did he turn (to Us)!
4: 34 الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنْفَقُوا مِنْ أَمْوَالِهِمْ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِلْغَيْبِ بِمَا حَفِظَ اللَّهُ وَاللاتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ فَإِنْ أَطَعْنَكُمْ فَلا تَبْغُوا عَلَيْهِنَّ سَبِيلا إِنَّ اللَّهَ كَانَ عَلِيًّا كَبِيرًا
4:34. Men are in charge of women, because Allah hath made the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and beat (scourge) (adhrib) them. Then if they obey you, seek not a way against them. Lo! Allah is ever High, Exalted, Great.
The Reason-of-revelation (Shaan-e-Nuzool) of the Verse 4:34 also is helpful in clarifying the subject further.
"Once a companion Saad Bin Rabia’ (may Allah be pleased with him) slapped his wife Habibah (may Allah be pleased with her) and the matter was reported to Rasoolullah’s (peace be upon him). Rasoolullah (peace be upon him) was about to give his verdict in favour of Wife, but, prior to that, Gabriel (peace be upon him) appeared and revealed this Verse “The Men are rulers over their women…..”, after this revelation Rasoolullah’s (peace be upon him) uttered that I wished something else and Allah (the exalted) ordered something else (Ibn-kathir)."
Further, please read 38: 44 (Suad): Here One of Allah’s apostle Ayub (peace be upon him) was ordered by Allah (the exalted) to beat his wife.
38: 44 is also supports that Islam does allow Husbands beating Wives. But surely as a last resort |
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Sanwal
INDIA
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Posted - Saturday, August 20, 2011 - 1:22 PM
| You are both "Puer Delicatus", Mazhara and naveedulislam........ de la debresal acusa masuat se jelita....... |
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naveedulislam
USA
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Posted - Saturday, August 20, 2011 - 1:57 PM
| I am not offended. I am the slave of Al-Rahman. "سَلَامًا" |
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Sanwal
INDIA
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Posted - Tuesday, August 23, 2011 - 2:04 PM
I have visited many countries. I met one of the social workers. She told me…….
Women are very calm and quite by nature. Most of them are not bothered about their status because they consider them no doubt of high status of every kind. but some women who are deprived due to some social reasons like being beaten badly by their husbands, being divorced repeatedly, or being tortured by different ways etc come out of the homes and represent the whole women community. Socially sound women dislike such movements. Some women adapt Islam because there is some relaxation for them in this religion otherwise they have nothing to do with Islam. They do not know about the religious matters which are comparatively better than other religions but not same towards women as men are more privileged. The women should remain calm and quite to achieve the high status to avoid being the target. However the women in all and those who come out of their homes due to some problems must be helped to solve their problems regardless of the religion and creed. The main problem of this fistful of women is their mental illness and being socially neglected. They have their place neither in their home nor in the society. Hence they compensate their frustration all types of forgery and fabrications and by hook and crook. The men supporting them have nothing else but to be popular among the women. Both are socially withdrawn and rejected people. It’s challenged to do a study, about theses people, which will reveal them no more than incredible and psychopaths.
The women need some sort of lesson to be patient and accept whatever the religion says otherwise there is looking no change either in the religion or minds of the men. Men always consider them super and the religion also gives them this right. If some men are more merciful to the women it is good but they can not say or help in the real sense of the sympathy towards the women. For example the exploiters may be asked, if they make frank forgery and fabrications of Qura’nic verses.
“Can one have the right to stop one’s father to divorce one’s mother or beat one’s mother?”
or
Can one have the right to stop one’s brother in law to divorce one’s sister or beat his sister?
or
“Can one have the right to stop one’s son in law to divorce one’s daughter or beat one’s daughter?”
The answer is certainly NO in every case.
This makes sense and understand the whole story.
quote:
I am not offended. I am the slave of Al-Rahman.
You are not the slave of Al-Rahman but of the woman. |
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