Chastising Women, The Ten Days, Animal Sacrifice
Issue 456 » December 14, 2007 - Dhul-Hijja 4, 1428
General
| Living the Quran |
Al-Nisa
(The Women)
Fear and anxiety result in hate, isolation and apathy. Meanwhile, love, deference and trust result in charity, dedication and enthusiasm. For long time, the Muslim Community has been enduring severe infliction of suppression and humiliation, and a culture of despotism and patronage. In so many societies, such tyrannical practice is no longer a monopoly of the state police or security apparatus. In fact, these abuses have become part and parcel of the common culture, and they occur amongst different categories of the society, in particular, between the “strong” and the “weak.” In the light of other verses of the Quran, the collective injunctions of Shariah and the overall Prophetic ideals and traditions, Sunnah, we find that the real spirit of the matrimonial relations is shaped by the sentiments of “affection” and “compassion” and the obligations of “patronage”, so that the governing factors in such relations are “affection, compassion and benevolence.” The issue of “chastisement” strongly arises a problem to the structures of the family and human relations and receives exceptional interests because it is referred to in this Quranic text (by almost all tranlsators) and because its historical and traditional interpretations were purported by most people to denote slap, flap, flog, beat, strike, punch, etc. This would definitely involve a strong sense of pain and humiliation regardless of the extent of the physical suffering itself which may vary, according to some fatawa, around few strokes with a siwak (tooth cleansing) stick or the like, as rendered by Abdullah b. Abbas in responding to an inquiry regarding the construal of the “mild chastisement.” On the other hand, we find some fatawa regulate “chastisement” so that it must not exceed forty strokes, and “no retribution between man and his wife (in regard to chastisement) except for wounds and murder.” Considering the context and situation, the purpose of reconciliation, the Islamic doctrine of human sanctity and dignity, the right of self determination in Islam, the consensual nature of the nuptial association, and the ability of nuptial partners to gracefully dissolve such association without coercion or intimidation, the denotation of daraba in this citation cannot imply the infliction of injury, pain or disgrace. The most candid construal is to imply separation, departure, partition or seclusion. This type of arrangement, where the estranged husband altogether desert his wife for some time, would help to streamline the bitter relationship because it is a step that goes farther than admonishing her and refusing to share her bed. Now, as the husband is away, the wife has an ample opportunity to rethink the whole situation, to ponder the eventual consequences, and to realize the inevitable conclusion of disobedience and rejection, namely, divorce. At this point, she will have a full chance to re-examine her intent and conduct and to decide whether she wants this threshold of separation to be a lasting state! It is the moment of truth and she has the choice to go on with her stubborn ignorance or to restore rationality and bring back her estranged husband before it is too late. Most translations of the Quran translate the word “daraba” in this verse as “to beat”, “to chastise”. However, the general connotations of the root verb daraba in the Quranic dialect signify to separate, to distance, to depart, to abandon, and so forth. The word interpreted as “to beat” for over 1400 years in the Islamic world has over 25 meanings. Why chose a meaning that goes against both the legal and moral principles of the Quran and the Sunnah of the Prophet? The Arabic Word of God was, is and remains the Word of God. There is no change in the Arabic. The change is in our perception, our interpretation. The understanding of saying “go away” is a revert interpretation to how the blessed Prophet understood it. Whoever believes in and follows the Sunnah should logically agree with reverting the interpretation to the way that the blessed Prophet understood it. Source: |
| Understanding the Prophet's Life |
Ten Days of Dhul Hijja Prophet Mohammed (peace and blessings be upon him) has said about the first ten days of Dhul Hijja: "There are no days in which righteous deeds are more beloved to Allah than these ten days." The people asked, "Not even Jihad for the sake of Allah?" He said, "Not even Jihad for the sake of Allah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing (Bukhari). While any good deed done for the sake of Allah according to the way He approves will be rewarded immensely during the first ten days, Insha Allah, some of the more specific actions mentioned in the Traditions of the Prophet are as follows: 1. Fasting In terms of fasting, it is particularly encouraged to fast on the ninth day of Dhul-Hijja, known in Arabic as Yawm Arafa. The Prophet used to fast on this day (al Nisai and Abu Dawud). Fasting on this day will expiate a Muslim's sins for two years. 2. Dhikr The verbal remembrance of Allah is another meritorious act during these first ten days of Zul Hijjah. The Prophet upon him) encouraged Muslims to recite a lot of Tasbeeh ("Subhan-Allaah"), Tahmeed ("Al-hamdu Lillaah") and Takbeer ("Allahu akbar") during this time. The Takbeer may include the words "Allahu akbar, Allahu akbar, la ilaha ill-Allah; wa Allahu akbar wa Lillahi’l-hamd (Allah is Most Great, Allah is Most Great, there is no god but Allah; Allah is Most Great and to Allah be praise)," as well as other phrases. Men are encouraged to recite these phrases out loud and women quietly. 3. Sacrifice One of the good deeds that will bring a person closer to Allah during these ten days is offering a sacrifice, by choosing a high-quality animal and fattening it, spending money for the sake of Allah. 4. Sincere repentance One of the most important things to do during these ten days is to repent sincerely to Allah and to give up all kinds of disobedience and sin. This means more than just a verbal expression of sorrow for past misdeeds. It also requires a firm resolution to avoid making the same mistakes in the future by giving up bad habits and behavior while sincerely turning to Allah. Generally, all good deeds are rewarded highly at this blessed time. These actions include praying, reading Quran, making Dua (supplication), giving in charity and being good to our families. Source: |
| Blindspot! |
Meaning of Animal Sacrifice Sacrificing certain types of animals during Hajj and Eid-ul-Adha are part of Islamic rites. Islam is not the only religion which prescribes animal sacrifice. In recent times, due to influence of the animal rights movement, the sacrifice of animals has come under attack. Below is Muslim American Michel Jansen’s experience of apprehension towards Islamic animal sacrifice during Hajj and how she reconciled herself to the rite.
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