Presentation on theme: "With ALLAH’s Name, The Merciful Benefactor, The Merciful Redeemer BEATING THE WOMEN: Is That Really In The Qur’an??? INSTRUCTOR BENJAMIN"— Presentation transcript:
With ALLAH’s Name, The Merciful Benefactor, The Merciful Redeemer BEATING THE WOMEN: Is That Really In The Qur’an??? INSTRUCTOR BENJAMIN BILAL @America’s Islamic Heritage Museum 2315 Martin Luther King Ave. Washington, D.C. 20020 Saturday, May 26, 2001
Husband (aged 40) cuts off his wife’s (16-year- old Nazia's) ears, nose, hair and damaged her teeth on Eid day 2007, due to his unfounded suspicion of adultery.
Al-Qur’an and Hadith 4:34 (Y. Ali) 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). Hadith, Umar Ibn Khattab Sunan Abu Dawud,Book 11, Number 2142: Narrated Umar ibn al-Khattab: The Prophet (peace be upon him) said: A man will not be asked as to why he beat his wife. “Scholarly” Commentary: I’ve had a discussion with someone about this hadith, and I explained to him that this hadith can only be interpreted as follows: In Islam, wife beating in general is strictly forbidden, except in the case of Quran 4:34 (nushuz/rebellion) a husband can lightly spank his wife, and therefore the meaning of this hadith is, that Allah swt won't question a man as to why he hit his wife, because Allah swt made it clear in the Quran in which situation it is allowed, so a man who hits his wife for any other reason will be punished for it and therefore not even questioned, because the rulings about when it is permissible are clear.
Why Do We Begin our Study of Arabic With “Root” Words? In the Sacred Qur’an, Allah (swt) compares words (language) with the growth of trees. We are presently taught Arabic based on trilateral (three letter) ‘root’ words. No tree or plant begins with roots. They all begin with ‘seeds’. I maintain that ‘root words’ begin with ‘seed letters’ and that each letter has its own unique meaning in and of itself just as a physical seed has its own attributes, potential and expression. This, my friends, is the KEY to an updated understanding of Qur’anic Logic. Qur’anic wisdom was always intended by Allah to evolve. Allah calls Himself the “Rabb (Creator, Evolver and Sustainer) of all Systems of Knowledge”. That especially includes the Qur’an itself! Instructor Benjamin Bilal
Now think: If every letter has its own built-in meaning, then every letter is already a word. And if every letter is a word, then every word is actually a sentence ! Also, every letter has what I call a “fitrah” (original) meaning which can be traced back to an object created by Allah in the world of universal truth and reality. A fitrah object cannot be man-made. It must have been directly created by Allah (swt).
SACRED QUR’AN Surah 30, Ayah 30 30:30 (Y. Ali) So set thou thy face steadily and truly to the Faith: (establish) Allah's handiwork according to the pattern on which He has made mankind: no change (let there be) in the work (wrought) by Allah; that is the standard Religion, but most among mankind understand not. The mentioning of “handiwork” is in reference to Allah’s Fitrah which is part and parcel of EVERY natural thing. The mentioning of the “pattern” is telling us that Allah established mankind UPON that original handiwork/pattern. The tricksters of this world have designed a secondary false pattern for human life. That is why we are in trouble. Instructor Benjamin Bilal
As an example, let us look at the word “’arabiyyah” (Arabic) whose root letters are ‘ayn, ra, and ba(yt). These letters represent the attributes or characteristics of the words they form. In fact, letters are called “characters”. The people who formulated these systems of communication obviously knew something that they did not pass down to the masses. Let us now look at this trilateral (three letter) root word which forms the verb, ‘aruba whose standard dictionary definition means – “to clearly express (a thing)”. Qur’anic Arabiyyah, therefore, can be accurately described as the Language and Expression of Nature!
‘Ayn means “seeing” or “insight” and also “fountain,” with the fitrah object being the eye. Ra means “light” and “movement” with the fitrah object being the Sun. Ba(yt) means “anything which houses another thing” with the fitrah object being created matter itself or what is now called atomic existence. The atom is the original house. Every house has its compartments and so does the atom!
‘Aruba, according to my system of fitrah definitions, should be rendered – Insight (into the) light and/or movement (in) created matter. This is what distinguishes “Qur’anic Arabic” from all other forms of Arabic. The understanding of Qur’anic Arabic is based on the diligent study of nature’s four elemental properties (water, air, fire and land). As the human mind repeatedly connects with natural phenomena, in time the natural sciences are produced and those sciences evolve and become more refined generationally. The language of the Ancient Arab is the language of Mother Nature herself! Allah (swt) has codified the language in the Qur’an in a way that preserves all of the language’s original integrity (fitrah-based meanings).
The Qur’an is speaking on two levels: (Reference Surah 3, Ayah 7) MUHKAM Clear and perspicuous, not ambiguous, basic, fundamental, foundational; rooted in the “wisdom” of fitrah reality as a tree is rooted in the solid ground. SHUBHA Allegorical, intangible, facsimile, similar; resembling the fundamental root on a conceptual level of understanding. Abstract ideas which branch out from the firmly-rooted concrete rulings like branches on a tree or “shrub”.
Did Allah really instruct the male species, some of whom are knuckle-headed, chauvinistic, and emotionally imbalanced, to beat their wives? Or is there some other explanation for this Qur’anic terminology based on fitrah definitions? Let us take a closer look…
Let us examine the verb in question: “Daraba” Daraba – (from the Dictionary of the Holy Qur’an by Abdul Mannan Omar) To heal, strike, propound as an example, put forth as a parable, go, make a journey, travel, prevent, swim. My Fitrah-Based Letter Definitions Daad – The sound of feet striking earth. Resistance is implied. Ra & Ba(yt) combined usually allude to that which evolves, increases or becomes exaggerated. Therefore, according to fitrah logic, daraba means ‘to curtail the evolution of a thing’ as well as ‘to heal the soul through resistance and severe restriction’. In modern lingo we might call it, putting “brakes” on the relationship, otherwise known as “divorce”. In other words, if she is irreconcilably indifferent to Allah’s Guidance, get to steppin’! Hit the road, Jack!
HOWEVER… I don’t believe this is addressing the striking of one’s wife – at all! No, Instructor Bilal! Please don’t destroy our house of cards…
A NEW PSYCHOLOGY 4 A NEW AMERICA! AR-RIJAAL / THE “MEN” Symbolic of the two masculine principles (or urges) operating in the human intellect of every male and female. It is called moral and rational logic (morals and reasoning). Moral and rational thinking are unique to human beings. It is what makes us distinctively human. In the Qur’an, the term for this level of human development is “Al-Insaan”. AN-NISAA‘A / THE “WOMEN” Symbolic of the tendency in the human emotionality to become forgetful due to emotional detachment. When human emotionality detaches itself from the Guidance of G- d, the life form tends to go astray (Ad-Daaaleen). It is also a reference to the human intellect’s leanings towards base intuition.
Allah has given moral and rational logic the freedom of movement (fadl) in the world, not the emotionality. Your emotionality is to be safeguarded (hafethaatu) and not put on display because it is heavily influenced by subconscious motivations which are unseen (Al-ghayb). If put on display, those who are skilled at subconscious manipulation will take advantage of it. Human beings are to deliver moral and rational gifts to the world, not emotionalism. African Americans must learn this valuable lesson.