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கடந்த அக்டோபர்-26-2006 முதல் பெண்கள் மற்றும் குழந்தைகள் முன்னேற்றத்திற்கான மத்திய அமைச்சகம் சமீபத்தில் ‘குடும்ப வன்முறை தடுப்புச் சட்டம் – 2006 ஐ அமலுக்குக் கொண்டு வந்துள்ளது. இச்சட்டத்தின் பல அம்சங்களை இஸ்லாம் 14 நூற்றாண்டுகளுக்கு முன்பே வழங்கியுள்ளது.
குடும்ப வன்முறைச் சட்டம் 2005 இல் இருந்த பல குறைபாடுகளையும் ஓட்டைகளையும் சரிசெய்து பாதிக்கப்பட்ட பெண்களுக்கு முழுபாதுகாப்பை உறுதி செய்கிறது. இச்சட்டத்தின்படி கணவனால் துன்புறுத்தப்பட்ட பெண் மட்டுமல்லாது சகோதரி,விதவை, ஆதரவற்ற பெண் அல்லது கொடுமைப் படுத்துபவர்களுடன் ஒரேவீட்டில் வசிக்கும் பெண் ஆகிய எவரும் பாதுகாப்பு பெற முடியும்.
குடும்ப வன்முறை என்பது உடல்ரீதியான, மனோரீதியான, வார்த்தை ரீதியிலான, உணர்வு ரீதியிலான, பொருளாதார ரீதியிலான துன்புறத்தல் அல்லது அவ்வாறு அச்சுறுத்துவது ஆகியவை அடங்கும். இதில் வரதட்சினைக் கொடுமையும் அடங்கும்.
உறவுமுறை ஆண்களின் துன்புறுத்தல்களிலுருந்து பெண்களைப் பாதுகாக்கும் இச்சட்டத்தின் மூலம் வரதட்சினைக் கொடுமை, பொருளிழப்பு, மனஉளைச்சல் போன்ற கொடுமைகளில் இருந்து சட்டரீதியிலான பாதுகாப்பளிக்கிறது. பாதிக்கப்பட்ட பெண்ணின் குற்றச்சாட்டு நிரூபிக்கப்பட்டால் குறைந்த பட்சம் ரூ.20,000 வரை அபராதமும் ஒருவருடம் சிறைத் தண்டனையும் குற்றவாளிக்குக் கிடைக்கும்.
ஐக்கிய நாடுகள் சபையின் அறிக்கையின்படி இந்தியாவில் திருமணமான பெண்களில் 70% பேர் குடும்ப வன்முறைகளால் பாதிக்கப்பட்டுள்ளனர் என்கிறது. பல்வேறு காரணங்களுக்காக துன்பறுத்தலுக்கு ஆளாகும் பெண்களின் விகிதாச்சாரம் அனேகமாக இந்திய துணைக் கண்டத்தில்தான் அதிகம் என்று நினைக்கிறேன்.
பெண்களுக்கு சமஉரிமை வழங்கி விட்டோம் என்று மார்தட்டிக் கொள்ளும் மேற்கத்திய நாடுகளில் அமெரிக்காவில்தான் பெண்களுக்கு எதிரான பலாத்காரங்கள் தலைவிரித்து ஆடுகின்றன என்கிறது ஒரு புள்ளிவிபரம்!
உலகில் பெண்கள் மேம்பாட்டிற்காக எத்தனையோ சித்தாங்கள் இருப்பதாகச் சொல்லி கொண்டாலும் அவற்றின் உண்மையான நோக்கத்தை அவை அடைந்தந்தனவா என்பது அதனை வகுத்தவர்களுக்கே வெளிச்சம்! பெண்களுக்கு சுதந்திரம் வழங்கியுள்ளோம் என்று சொல்லிக் கொண்டு அவர்களின் ஆடைக்குச் சுதந்திரம் கொடுத்ததுதான் இவர்களின் சாதனை!
பெண்களின் நிலையை இயற்கையாக உணர்ந்து கொண்ட கொள்கை இஸ்லாம் மட்டுமே!ஆணும்-பெண்ணும் சமம்; ஆனால் ஒன்றல்ல! என்ற இயற்கைக் கண்ணோட்டத்திலேயே எல்லா விசயங்களிலும் அணுகுகிறது.
இச்சட்டத்தின் முக்கிய அம்சமாக பாதிக்கப்பட்ட பெண்ணுக்கு உறையுள் வழங்கப்பட வேண்டும். திருக்குர்ஆன் 2:240-241 ஆம் வசனங்கள் இதனை தெளிவு படுத்தியுள்ளது!
2:240 உங்களில் எவரேனும் மனைவியரை விட்டு இறக்கும் நிலையில் இருப்பார்களானால், தங்கள் மனைவியருக்கு ஓராண்டு வரை (உணவு, உடை போன்ற தேவைகளைக் கொடுத்து) ஆதரித்து, (வீட்டை விட்டு அவர்கள்) வெளியேற்றப்படாதபடி (வாரிசுகளுக்கு) அவர்கள் மரண சாசனம் கூறுதல் வேண்டும். ஆனால், அப்பெண்கள் தாங்களே வெளியே சென்று முறைப்படி தங்கள் காரியங்களைச் செய்து கொண்டார்களானால், (அதில்) உங்கள் மீது குற்றமில்லை – மேலும் அல்லாஹ் வல்லமையுடையவனும், அறிவாற்றல் உடையோனும் ஆவான்.
2:241 மேலும், தலாக் கொடுக்கப்பட்ட பெண்களுக்கு நியாயமான முறையில் சம்ரட்சணை பெறுவதற்குப் பாத்தியமுண்டு (இது) முத்தகீன்(பயபக்தியுடையவர்)கள் மீது கடமையாகும்.
மேலும் வழக்கு நடந்து கொண்டிருக்கும் காலத்தில் பாதுகாப்பு அதிகாரியை நீதிமன்றம் நியமிக்க வலியுறுத்துகிறது.
4:35 (கணவன்-மனைவி ஆகிய) அவ்விருவர
ிடையே (பிணக்குண்டாகி) பிரிவினை ஏற்பட்டுவிடும் என்று நீங்கள் அஞ்சினால் கணவனின் உறவினர்களிலிருந்து ஒருவரையும் மனைவியின் உறவினர்களிலிருந்து ஒருவரையும் மத்தியஸ்தர்களாக ஏற்படுத்துங்கள். அவ்விருவரும் சமாதானத்தை விரும்பினால், அல்லாஹ் அவ்விருவரிடையே ஒற்றுமை ஏற்படும் படி செய்துவிடுவான் – நிச்சயமாக அல்லாஹ் நன்கு அறிபவனாகவும், நன்குணர்கிறவனாகவும் இருக்கின்றான்.
இவையன்றி குடும்பப் பெண்களின் மீது பாலியல் அவதூறு சொல்பவர்களைச் சாடும் வசனங்கள் (திருக்குர்ஆன் 24:004),
24:13 அ(ப்பழி சுமத்திய)வர்கள் அதற்கு நான்கு சாட்சிகளைக் கொண்டு வர வேண்டாமா, எனவே அவர்கள் சாட்சிகளைக் கொண்டு வரவில்லையெனில், அவர்கள் தாம் அல்லாஹ்விடத்தில் பொய்யர்களாக இருக்கிறார்கள்.
வரதட்சினைக்கு எதிரான வசனம் (004:004)
4:4 நீங்கள் (மணம் செய்து கொண்ட) பெண்களுக்கு அவர்களுடைய மஹர் (திருமணக்கொடை)களை மகிழ்வோடு (கொடையாக) கொடுத்துவிடுங்கள் – அதிலிருந்து ஏதேனும் ஒன்றை மனமொப்பி அவர்கள் உங்களுக்கு கொடுத்தால் அதைத் தாராளமாக, மகிழ்வுடன் புசியுங்கள்.
போன்ற எண்ணற்ற பாதுகாப்பை இஸ்லாம் பெண்களுக்கு வழங்கியுள்ளது.
மார்க்க ரீதியிலும் (ஷரீஅத்) சட்ட ரீதியிலும் பெண்களுக்கு பாதுகாப்பளித்த மார்க்கம் ஒன்று உண்டென்றால், அது நிச்சயமாக இஸ்லாம் ஆகத்தான் இருக்கும்.
வெளிச்சுட்டிகள்: (1),(2)
அஸ்ஸலாமு அலைக்கும்,
சமீபகாலமாகதான் நான் வலைபதிவுகளை பார்க்கின்றேன்.
விளையட்டாகதான் நானும் ப்ளாக் ஆரம்பித்தேன்,ஆனால் இஸ்லாம் பற்றிய பதிவுகளை பார்க்கும் போது மனம் மிகவும் வருந்தியது.ஆனால் எதிரொலி பார்த்த பின்,அத்தகைய தவறான செய்திகளுக்கு எதிர்குரல் தரும் உங்களின் முயற்ச்சிகளுக்கு என் வாழ்த்துக்கள்.அல்லாஹும்ம அனா
When dealing with a “disobedient wife,” a Muslim man has a number of options. First, he should remind her of “the importance of following the instructions of the husband in Islam.” If that doesn’t work, he can “leave the wife’s bed.” Finally, he may “beat” her, though it must be without “hurting, breaking a bone, leaving blue or black marks on the body and avoiding hitting the face, at any cost.”
Such appalling recommendations, drawn from the book Woman in the Shade of Islam by Saudi scholar Abdul Rahman al-Sheha, are inspired by as authoritative a source as any Muslim could hope to find: a literal reading of the 34th verse of the fourth chapter of the Koran, An-Nisa , or Women. “[A]nd (as to) those on whose part you fear desertion, admonish them and leave them alone in the sleeping-places and beat them,” reads one widely accepted translation.
The notion of using physical punishment as a “disciplinary action,” as Sheha suggests, especially for “controlling or mastering women” or others who “enjoy being beaten,” is common throughout the Muslim world. Indeed, I first encountered Sheha’s work at my Morgantown mosque, where a Muslim student group handed it out to male worshipers after Friday prayers one day a few years ago.
Verse 4:34 retains a strong following, even among many who say that women must be treated as equals under Islam. Indeed, Muslim scholars and leaders have long been doing what I call “the 4:34 dance”—they reject outright violence against women but accept a level of aggression that fits contemporary definitions of domestic violence.
http://www.outlookindia.com/full.asp?fodname=20061025&fname=asranomani&sid=1
Dear Ravi,
Thanks for your (copy & pasted) comment!
//they reject outright violence against women but accept a level of aggression that fits contemporary definitions of domestic violence//
1- Wife beating is not allowed in Islam!
Wife beating anytime and for any reason is never allowed in Islam. There is however a questionable condition where Allah Almighty seems to allow the husband to beat his wife, and that is after he gives her two warnings to stop showing ill-conduct and disloyalty.
Before we start, I’d like to first say that because Arabic is a complex language, and because Allah Almighty purposely and carefully chose certain words to be placed in certain Noble Verses, I strongly believe that Allah Almighty allowed for the interpretation of NOT beating wives to be valid. In other words, a Muslim man would not be going against Allah Almighty’s Divine Will if he doesn’t beat his wife, and instead, deserts her by leaving the house and living for instance with his parents for a period of time until the disobedient wife comes back to her senses, which would be as equivalent as the first interpretation, since the end result is the same, which is to discipline the bad wife and to get her back on the Right Path of what makes GOD Almighty satisfied with her.
Let us look at Noble Verses 4:34-36 “(34). 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 ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) beat them (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all).
(35). If ye fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers; if they wish for peace, Allah will cause their reconciliation: For Allah hath full knowledge, and is acquainted with all things.
(36). Serve Allah, and join not any partners with Him; and do good- to parents, kinsfolk, orphans, those in need, neighbours who are near, neighbours who are strangers, the companion by your side, the wayfarer (ye meet), and what your right hands possess: For Allah loveth not the arrogant, the vainglorious;”
The Arabic word used in Noble Verse 4:34 above is “idribuhunna”, which is derived from “daraba” which means “beat”. The thing with all of the Arabic words that are derived from the word “daraba” is that they don’t necessarily mean “hit”. The word “idribuhunna” for instance, could very well mean to “leave” them. It is exactly like telling someone to “beat it” or “drop it” in English.
Allah Almighty used the word “daraba” in Noble Verse 14:24 “Seest thou not how Allah sets (daraba) forth a parable? — A goodly Word Like a goodly tree, Whose root is firmly fixed, And its branches (reach) To the heavens”. “daraba” here meant “give an example”. If I say in Arabic “daraba laka mathal”, it means “give you an example”.
Allah Almighty also used the word “darabtum”, which is derived from the word “daraba” in Noble Verse 4:94, which mean to “go abroad” in the sake of Allah Almighty:
“O ye who believe! When ye go abroad (darabtum) In the cause of Allah, Investigate carefully, And say not to anyone Who offers you a salutation: ‘Thou art none of a Believer!’ Coveting the perishable good Of this life: with Allah Are profits and spoils abundant. Even thus were ye yourselves Before, till Allah conferred On you His favours: therefore Carefully investigate. For Allah is well aware Of all that ye do. (The Noble Quran, 4:94)”
So “daraba” literally means “beat”, or “go abroad”, or “give” but not in the sense to give something by hand, but rather to give or provide an example.
Important Note: Notice how Allah Almighty in Noble Chapter (Surah) 4 He used “daraba (4:34” and “darabtum (4:94)”, which are both derived from the same root. He used both words in the same Chapter, which tells me that “daraba” in Noble Verse 4:34 means to desert or leave, since that’s what its derived word meant in Noble Verse 4:94. The next section below will further prove my point.
I am sure there are more Noble Verses that used words derived from “daraba” in the Noble Quran, but these are the only ones I know of so far. In the case of Noble Verse 4:34 where Allah Almighty seems to allow men to hit their wives after the two warnings for ill-conduct and disloyalty, it could very well be that Allah Almighty meant to command the Muslims to “leave” the home all together and desert their wives for a long time in a hope that the wives would then come back to their senses and repent.
2- Noble Verses and Sayings that support the prohibition of any type of wife beating:
The following Noble Verses and Sayings from the Noble Quran and Prophet Muhammad peace be upon him respectively seem to very well support the above interpretation:
“…Do not retain them (i.e., your wives) to harm them…(The Noble Quran, 2:231)”
“If a wife fears cruelty 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; even though men’s souls are swayed by greed. But if ye do good and practise self-restraint, God is well-acquainted with all that ye do. (The Noble Quran, 4:128)”
Narrated Mu’awiyah al-Qushayri: “I went to the Apostle of Allah (peace_be_upon_him) and asked him: What do you say (command) about our wives? He replied: Give them food what you have for yourself, and clothe them by which you clothe yourself, and do not beat them, and do not revile them. (Sunan Abu-Dawud, Book 11, Marriage (Kitab Al-Nikah), Number 2139)”
Narrated Mu’awiyah ibn Haydah: “I said: Apostle of Allah, how should we approach our wives and how should we leave them? He replied: Approach your tilth when or how you will, give her (your wife) food when you take food, clothe when you clothe yourself, do not revile her face, and do not beat her. (Sunan Abu-Dawud, Book 11, Marriage (Kitab Al-Nikah), Number 2138)”
Abu Huraira (Allah be pleased with him) reported Allah’s Apostle (may peace be upon him) as saying: “He who believes in Allah and the Hereafter, if he witnesses any matter he should talk in good terms about it or keep quiet. Act kindly towards woman, for woman is created from a rib, and the most crooked part of the rib is its top. If you attempt to straighten it, you will break it, and if you leave it, its crookedness will remain there. So act kindly towards women. (Translation of Sahih Muslim, The Book of Marriage (Kitab Al-Nikah), Book 008, Number 3468)”
“O ye who believe! Ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may take away part of the dower [money given by the husband to the wife for the marriage contract] ye have given them, except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and God brings about through it a great deal of good. (The Noble Quran, 4:19)”
“And among God’s signs is this: He created for you mates from amongst yourselves (males as mates for females and vice versa) that you might find tranquillity and peace in them. And he has put love and kindness among you. Herein surely are signs for those who reflect. (The Noble Quran 30:21)”
“Women impure for men impure. And women of purity for men of purity. These are not affected by what people say. For them is forgiveness and an honorable provision. (The Noble Quran 24:26)”
Narrated Abu Huraira: “Allah’s Apostle said, ‘The strong is not the one who overcomes the people by
his strength, but the strong is the one who controls himself while in anger. (Translation of Sahih Bukhari, Good Manners and Form (Al-Adab), Volume 8, Book 73, Number 135)”
Narrated Abu Huraira: “A man said to the Prophet , ‘Advise me! ‘The Prophet said, ‘Do not become angry and furious.’ The man asked (the same) again and again, and the Prophet said in each case, ‘Do not become angry and furious.’ (Translation of Sahih Bukhari, Good Manners and Form (Al-Adab), Volume 8, Book 73, Number 137)”
Abu Huraira reported: “I heard Allah’s Messenger (may peace be upon him) as saying: One is not strong because of one’s wrestling skillfully. They said: Allah’s Messenger, then who is strong? He said: He who controls his anger when he is in a fit of rage. (Translation of Sahih Muslim, The Book of Virtue, Good Manners and Joining of the Ties of Relationship (Kitab Al-Birr was-Salat-I-wa’l-Adab), Book 032, Number 6314)”
Allah Almighty loves those who restrain anger: “Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men; for Allah loves those who do good. (The Noble Quran, 3:134)”
3- The Prophet forbade striking on the face:
Let us look at the following narrations about Prophet Muhammad peace be upon him:
Narrated Salim: “….Umar said: ‘The Prophet forbade beating on the face.’ (Translation of Sahih Bukhari, Hunting, Slaughtering, Volume 7, Book 67, Number 449)”
Narrated AbuHurayrah: “The Prophet (peace_be_upon_him) said: When one of you inflicts a beating, he should avoid striking the face. (Sunan Abu-Dawud, Book 38, Prescribed Punishments (Kitab Al-Hudud), Number 4478)”
These narrations do not prove the interpretation that wife beating being ok as long as it is not done on the face, because the narrations are general and do not mention any wives. The striking could be done on our children when we discipline them. In this case, the above two narrations would fit perfectly with the situation, because while we can still physically discipline our children, we are not allowed to hit them on the face.
4- What about the saying about striking the wife lightly on her hand with a siwak?
There is not a single Saying or Noble Verse from Prophet Muhammad or the Noble Quran respectively that mentions any such beating.
A siwak is a small piece of wood that is approximately twice as long as an index finger and as thick as a thumb, which was used 1400 years ago to brush the teeth and the bad breath.
This saying actually belongs to Imam Shafie, and not to Prophet Muhammad. Imam Shafie or Minister Shafie is a popular Muslim scholar that came 100s of years after Prophet Muhammad. I used to have the reference information to his saying about this subject, but unfortunately I lost it. When I find it insha’Allah (if Allah Almighty wills it) I will post it.
5- More proofs about the translation of Noble Verse 4:34:
The following is an email that sent to me by brother A. Tilling; may Allah Almighty always be pleased with him.
From: ARJTilling@aol.com
To: ISLM4EVR1@aol.com
Subj: Another Reply to Mr O Abdallah
Date: 3/28/02 3:16:15 AM Central Standard Time
Peace,
I have visited the link and it was what I expected. But the question I am asking is a linguistic one, not one based on interpretations and jurisprudence. Here again is the extract I provided:
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(4:34) […]as for those women on whose part ye fear rebellion (nushuz), admonish them and banish them to beds apart, (and last) beat (adriboo) them. Then, if they obey you, seek not a way against them.
Note from me Osama Abdallah: Actually the Arabic word is not “adriboo” which is a plural for beating men. It is “idribuhunna” which is a plural for beating women. But the two Arabic words mean the same thing, which is “beating”.
Continuing with brother A. Tilling email….
The key to the problem is the mistranslation of the two key words nushuz and adriboo. Some of the possible meanings for both the words, according to the lexicon,3 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.
In the context of the above verse the most appropriate meaning for nushuz is ‘marital discord’ (ill-will, animosity etc), and for adriboo is ‘to separate’ or ‘to part’. Otherwise, it is inviting the likelihood of a divorce without any reconciliation procedure. Such a step would blatantly contravene the Qur’anic guidance shown in verse 4:35 below. Therefore, a more accurate and consistent translation of the above verse would be:
(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 separation could be temporary or permanent depending on the reconciliation procedure. Such as construction is legitimate within the terms of the language and fits in very well with the divorce procedure outlined in the Qur’an (see 8.5).
The verse following the above verse gives further weight to the above translation.
(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.
Added weight to the meanings outlined above is given by verse 4:128 quoted below. Here, in the case of a man, the same word nushuz is used, but it is rendered as ‘ill-treatment’ as against ‘rebellion’ in the case of a woman as shown earlier in the traditional translation of verse 4:34. One find oneself asking whether since the ill-treatment is on the part of the husband, a process of reconciliation is here to be encouraged!
(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’. In this connection I would like to refer the reader to an excellent article by Rachael Tibbet from which I quote:
(a) Qur’anic commentators and translators experience problems with the term Adribu in the Qur’an not just in this verse but in others, as it is used in different contexts in ways which appear ambiguous and open to widely different translations into English. ‘Daraba’ can be translated in more than a hundred different ways.
(b) The translation of adribu as ‘to strike’ in this particular verse (4:34) is founded upon nothing more than:
(i) The authority of hadiths (Abu Daud 2141 and Mishkat Al-Masabih 0276) that this is what Adribu means in this context.
(ii) The prejudices and environment of the early commentators of the Qur’an which led them to assume that ‘to strike’, given the overall context of the verse, was the most likely interpretation of the many possible interpretations of adribu.
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Thanks
A Tilling
6- Conclusion:
According to the Noble Quran and the Sayings of Prophet Muhammad peace be upon him above, wife beating in Islam is definetly prohibited, possibly even in the case where the wife fails after she was warned twice for her ill-conduct and disloyalty.
It is definetly a valid interpretation for Noble Verse 4:34 that Allah Almighty commanded the Muslim men to desert and leave their
wives, and not to physically beat them as many scholars believe.
I personally favor this non-violent interpretation, because (1) It is very well supported in Islam as clearly and unquestionably shown above; and (2) It makes more sense and seems more practical in dealing with the bad wife who insists on showing ill-conduct and disloyalty toward her husband and family.
And Allah Almighty knows best, and may He forgive me if I made any mistake here.
http://www.answering-christianity.com/beating_no.htm
//அஸ்ஸலாமு அலைக்கும்//
வ அலைக்கும் ஸலாம்! தங்கள் வருகைக்கும் கருத்துக்கும் நன்றி!!
Keep it up Good Work and the Best Shot