Women in Islam: Kya Aurat Manhoos Hai? Top 3 Objections Ke Ilmi Jawab

Kabhi aap ne social media scroll karte hue achanak ek aisi Hadith dekhi hai jis ne aap ko chaunka diya ho? Ek aisi riwayat jo aap ke women in islam ke tasawwur se bilkul alag ho, aur aap ke zehan mein ek an-kaha sa sawal chhod gayi ho: “Kya waqai Islam mein aisa hai?” Agar haan, to aap akele nahi hain. Aaj ke digital daur mein, jahan maloomat ka sailaab hai, aksar Islam ke mutalliq aisi adhoori ya ghalat-context mein pesh ki gayi baatein saamne aati hain jo ek sincere Musalman ke dil mein bhi shubha paida kar sakti hain, khaas taur par jab baat woman islam ki ho.

Yeh sawalat naye nahi hain, aur na hi Islam ke paas inke jawab ki kami hai. Haqeeqat yeh hai ke Islam ek mukammal aur mantiqi (logical) deen hai jo apne maanne walon ko tehqeeqi aur tanqeedi soch ki dawat deta hai. Yeh article bahane ya maazrat pesh karne ke liye nahi, balkay unhi chand ahem aitraazaat ka theek theek ilmi aur dalail ki roshni mein jaiza lene ke liye likha gaya hai. Hum yahan teen buniyadi sawalon par ghaur karenge jo aksar women’s rights islam ke حوالے se uthaye jaate hain:

1. Kya Islam mein aurat ko manhoos samjha jaata hai?
2. Kya muslim rules for females shohar ko biwi par tashaddud (domestic violence) ki ijazat dete hain?
3. Kya yeh azeem-o-shaan kainaat sirf ek ittefaq (by chance) ka nateeja hai?

Aaiye, in shubaat ke pardon ko hata kar haqeeqat ki roshni tak safar karein aur women in islam ke muqam ko sahih taur par samjhein.

Key Takeaways: Is Mazmoon ke Aham Nukaat

• “Nahoosat” wali Hadith ka asal maqsad Islam se pehle ke superstitious aqeedon ko radd karna hai. Yeh un teen cheezon (ghar, sawari, shareek-e-hayat) ki nishandahi karti hai jo insani zindagi mein sukoon ya pareshani ka sab se bada zariya ban sakti hain, na ke yeh ke woh cheezein khud manhoos hain. Yeh women in islam ke status ko kam nahi karti.
• “Biwi ko ghulam ki tarah maarne” wali Hadith darasal gharelu tashaddud ki sakht mazammat (condemnation) hai. Iska sawaliya andaaz is fail ki qabahat aur shohar-biwi ke muqaddas rishte se iski adam-mutabiqat ko ujagar karta hai, jo women’s rights islam ka ek ahem pehlu hai.
• Kainaat ka wajood “by chance” ya ittefaq se hona ek mantiqi aur riyaziyati (mathematical) taur par behad kamzor nazariya hai. Iske bar-aks, Quran ka kainaat ke nazm-o-zabt par ghaur karne ka paigham “Fine-Tuning Argument” jaisi aqli dalail se hum-aahang hai.
• Hadith ko samajhne ke liye uske pichle aur agle alfaaz (context), Quran ke buniyadi usool, aur Nabi Akram (ﷺ) ki amali zindagi (Sunnah) ko saamne rakhna zaroori hai. Hazrat Aisha (RA) jaisi azeem aalimah ne hamein yahi tanqeedi method sikhaya hai, jo woman islam ki taleemi ahmiyat ko zahir karta hai.

Women in Islam: Gharelu Zindagi aur Aitraaz ka Azala

Islam par kiye jaane walay aksar aitraazaat ka hadaf khawateen ke huqooq aur gharelu zindagi ke ahkaam hote hain. Iski buniyadi wajah yeh hai ke mukhalifeen aksar ahadith ko unke sahi context se nikaal kar women in islam ki ek sansani-khaiz tasveer pesh karte hain. Aaiye, do aisi hi mash’hoor riwayaat ka jaiza lete hain jinko buniyad bana kar Islam ko badnaam karne ki koshish ki jaati hai.

Aitraaz 1: “Aurat, Ghar aur Ghora Manhoos Hain” – Is Hadith ka Asal Matlab Kya Hai?

Yeh aitraaz Sahih al-Bukhari ki ek riwayat (5093) par mabni hai, jismein kaha gaya ke Rasoolullah (ﷺ) ne farmaya: “Shu’m (nahusat/bad-shaguni) teen cheezon mein hai: aurat, ghar aur ghore mein”. Is riwayat ko pesh karke yeh taasur diya jaata hai ke Islam (nauzubillah) aurat ko ek manhoos makhlooq qarar deta hai, jo  

women in islam ke muqam ke bilkul bar-aks hai.

Islam ka Bad-Shaguni (Superstition) par Moaqqaf

Is Hadith ki gehrai mein jaane se pehle, yeh samajhna zaroori hai ke Islam ka bad-shaguni (superstition) ke baare mein buniyadi usool kya hai. Tawheed ka sab se pehla sabak hi yeh hai ke nafa aur nuqsan ka ikhtiyar sirf aur sirf Allah ki zaat ke paas hai. Kisi cheez, waqt, ya shakhs mein apni zaat se koi achhai ya burai nahi hoti. Nabi Akram (ﷺ) ne wazeh alfaaz mein farmaya: “Bad-shaguni lena Shirk hai.” (Sunan Abu Dawood). Is usool ki roshni mein, koi bhi aisi tashreeh jo ek  

woman islam mein manhoos qarar de, woh Islam ki buniyad se takraati hai aur isliye qabil-e-qubool nahi ho sakti.

Lafz “Shu’m” ki Haqeeqat: Nahoosat ya Pareshani ka Sabab?

Ab aate hain lafz “Shu’m” ki taraf. Arabi zaban mein is lafz ka ek matlab “bad-shaguni” zaroor hai, lekin iska zyada wasee matlab “bad-qismati,” “museebat,” ya “pareshani ka sabab” hai. Aksar ulema-e-kiram ne is Hadith ki yahi tashreeh ki hai ke yahan bad-shaguni murad nahi, balkay insani zindagi ke teen sab se bade imtehan aur sukoon ya be-sukooni ke marahil ka zikr hai. Iska matlab yeh hai:  

1. Ghar: Agar aapka ghar tang ho, padosi bure hon, ya sukoon se mehrum ho, to yeh aapki zindagi ko ajiran bana sakta hai.
2. Sawari (Ghora): Agar aapki sawari (aaj ke daur mein gaadi) baar baar kharab ho, safar mein dhoka de, to yeh musalsal zehni aur maali pareshani ka baais banti hai.
3. Shareek-e-Hayat (Aurat): Aur sab se ahem, agar aapki shareek-e-hayat (biwi) bad-akhlaq, na-farman, ya jhagralu ho, to ghar jannat ke bajaye jahannum ka namoona ban jaata hai. Iske bar-aks, agar yeh teeno cheezein achhi mil jayein—wasee ghar, achhi sawari, aur naik biwi—to insaan ki duniyawi zindagi mein sukoon hi sukoon hai.  

To Hadith ka maqsad in cheezon ko manhoos kehna nahi, balkay inki insani zindagi par gehre asar ko bayan karna hai. Yeh ek haqeeqat ka izhar hai, superstition ka farogh nahi, aur iska women’s rights islam ke tasawwur se koi tazaad nahi.

Hazrat Aisha (RA) ka Tanqeedi Method: Quran aur Sunnat ki Kasauti

Is aitraaz ka sab se mazboot aur tareekhi jawab Ummul Momineen Hazrat Aisha Siddiqa (RA) ne khud diya hai. Woh sirf Nabi (ﷺ) ki biwi hi nahi, balkay apne daur ki sab se badi aalimah, faqeehah (jurist), aur muhaddithah (narrator of hadith) theen. Unka usool tha ke woh kisi bhi aisi riwayat ko qubool nahi karti theen jo Quran ke wazeh ahkaam ya Nabi (ﷺ) ke mustanad kirdar ke khilaf ho. Unki tehqeeq ne  

women in islam ke ilm mein ahem kirdaar ada kiya.

Jab unke saamne yeh riwayat aayi, to unhon ne sakhti se iski tardeed ki. Musnad Ahmad ki riwayat ke mutabiq, unhon ne farmaya ke Rasoolullah (ﷺ) ne yeh baat apne taur par nahi kahi, balkay Aap (ﷺ) ne Jahiliyyat (Islam se pehle ke daur) ke logon ke ghalat aqeeday ka zikr karte hue farmaya tha ke “woh log kehte thay ke nahoosat in teen cheezon mein hai”. Yani Nabi (ﷺ) is aqeeday ko bayan kar ke use radd kar rahe thay, na ke uski taaeed. Ek aur riwayat mein Hazrat Aisha (RA) ne farmaya ke narrator ne shayad poori baat nahi suni; Aap (ﷺ) ne farmaya tha, “Allah Yahudiyon ko halaak kare, woh kehte hain ke nahoosat…”.  

Isse hamein Hadith samajhne ka ek sunehra usool milta hai: kisi bhi riwayat ko Quran aur Sunnat ki majmui taleemat ke aaine mein dekhna zaroori hai. Hazrat Aisha (RA) ka yeh amal hamein batata hai ke Islam mein shuru se hi tanqeedi soch (critical thinking) aur tehqeeq ki riwayat maujood rahi hai.

Aitraaz 2: “Biwi ko Ghulam ki Tarah Maarna” – Tashaddud ka Hukm ya Tanqeed?

Yeh doosra aitraaz Sunan Ibn Majah ki riwayat (1983) par uthaya jaata hai, jismein Nabi Akram (ﷺ) ne ek khutbe mein farmaya: “…Tum mein se koi apni biwi ko ghulam ki tarah kyun maarta hai? Ho sakta hai ke din ke aakhir mein woh uske paas (humbistari ke liye) jaaye”. Isse yeh natija nikala jaata hai ke  

muslim rules for females mein biwiyon ko maarne ki ijazat hai, bas usay ghulam ki tarah nahi maarna chahiye.

Sawaliya Andaz ka Matlab: Ijazat ya Mazammat?

Is Hadith ko samajhne ke liye sab se pehle iske andaaz par ghaur karna zaroori hai. Yeh ek “istifham-e-inkari” hai, yani ek aisa sawal jo kisi kaam se rokne aur uski buraai bayan karne ke liye pucha jaaye. Iska maqsad ijazat dena nahi, balkay sakht mazammat (condemnation) karna hai. Yeh  

women’s rights islam ki hifazat ka ek behtareen namoona hai.

Isay ek misaal se samjhein: Agar ek baap apne bete ko daant’te hue kahe, “Tum apne ustaad se is tarah badtameezi kaise kar sakte ho?” to iska matlab yeh nahi ke woh badtameezi ki ijazat de raha hai. Balkay, woh is sawal ke zariye us kaam ki shiddat aur qabahat ko zahir kar raha hai. Bilkul isi tarah, Nabi Akram (ﷺ) ka yeh farmana, “Tum mein se koi aisa kaise kar sakta hai…”, darasal is harkat par ghusse aur nafrat ka izhar hai.

“Ghulam ki Tarah” – Tashbeeh (Analogy) ka Maqsad

Ab is jumle par aate hain: “ghulam ki tarah”. Is tashbeeh (analogy) ka matlab yeh hargiz nahi ke ghulamon ko maarna jaiz hai. Islam ne ghulami ke idaray ki islah ki aur ghulamon ko bhaiyon ka darja diya. Unhein wohi khilane aur pehnane ka hukm diya jo khud pehno. Is tashbeeh ka maqsad us waqt ke muaashray mein raaij ek zalimana rawaiyye ko misaal bana kar shohar ke fail ki buraai ko wazeh karna tha. Yeh  

muslim rules for females ki hikmat ko zahir karta hai.

Nabi (ﷺ) darasal yeh farma rahe hain ke tum apni biwi ko itna haqeer mat samjho ke uske saath waisa sulook karo jaisa ek zalim maalik apne ghulam ke saath karta hai. Phir Hadith ka agla hissa iski mantiq (logic) ko aur wazeh karta hai: “…aur phir usi din uske saath sote ho?”. Yani, yeh kitni ajeeb aur ghair-fitri baat hai ke jis aurat ke saath tumhara rishta mohabbat, ulfat aur sukoon ka hai, tum use pehle janwaron ki tarah maaro aur phir us se wafa aur mohabbat ki tawaqqo rakho. Yeh is dohre rawayye (hypocrisy) par ek sakht tanqeed hai.

The Golden Triangle: Quran, Sunnah, aur Faisla Kun Dalil

Kisi bhi islami hukm ko samajhne ka behtareen tareeqa “Golden Triangle” hai, jismein teen cheezein shamil hain, khaas kar jab women in islam ki baat ho:

1. Quran ke Buniyadi Usool: Quran ne shohar aur biwi ke rishte ki buniyad mawaddah (mohabbat) aur rahmah (reham) par rakhi hai (Surah Ar-Rum: 21). Gharelu tashaddud in dono cheezon ki khuli khilaf-warzi hai.  
2. Nabi (ﷺ) ki Amali Zindagi (Sunnah): Yeh sab se ahem daleel hai. Hazrat Aisha (RA) gawahi deti hain: “Rasoolullah (ﷺ) ne apni zindagi mein kabhi kisi khadim ya kisi biwi ko apne haath se nahi maara” (Sahih Muslim). Aap (ﷺ) ki zindagi Quran ki amali tashreeh hai. Jab Aap (ﷺ) ne khud kabhi yeh kaam nahi kiya, to yeh kaise ho sakta hai ke Aap (ﷺ) iski ijazat dein? Yeh   woman islam ke liye ek misaal hai.
3. Makhsoos Riwayat: Ab is “Golden Triangle” ki roshni mein jab hum Ibn Majah ki is Hadith ko dekhte hain, to iska matlab wazeh ho jaata hai. Yeh riwayat tashaddud ki ijazat nahi, balkay us rawaiyye ki nafi kar rahi hai jo Quran ki taleemat aur Aap (ﷺ) ke kirdar ke bilkul khilaf hai.

Isi usool se Quran ki Surah An-Nisa, ayat 34, ki bhi sahih tashreeh hoti hai, jahan “halke se maarne” ki ijazat intehai sangeen nushuz (khuli nafarmani) ki surat mein ek aakhri hal ke taur par di gayi hai. Ulema kehte hain ke iska maqsad bhi jismaani aziyat dena nahi, balkay miswak jaisi cheez se ishara karna hai, aur Nabi (ﷺ) ne isay sakht napasand farmaya. Yeh  

muslim rules for females mein hikmat aur reham ka pehlu hai.

Kainaat ka Wajood: Ittefaq ya Takhleeq?

Ab hum teesre aur ek buniyadi falsafiyana (philosophical) aitraaz ki taraf aate hain, jo imaan ki jadon par hamla karta hai: yeh kainaat, yeh zindagi, yeh shaoor—kya yeh sab ek azeem Takhleeqkaar (Creator) ka mansooba hai ya sirf andhe ittefaq (blind chance) ka nateeja?

Aitraaz 3: Science ki Roshni mein, Kya Kainaat Ittefaq se Ban Sakti Hai?

Aksar agnostics aur atheists yeh dawa karte hain: “Science ne bata diya hai ke kainaat Big Bang se shuru hui aur zindagi evolution ke zariye wajood mein aayi. Ab Khuda ke liye koi jagah nahi bachi. Har cheez ittefaq aur qudrati qawaneen (natural laws) ka nateeja hai.”

Pehla Qadam – Istalahaat ki Wazahat

Is behas mein aage badhne se pehle, do cheezon ko alag karna zaroori hai. Evolution ka Nazariya (Theory of Evolution) zindagi ke aaghaz ke baad uske irtaqa (development) se behas karta hai. Jabke Kainaat ka Aaghaz (Origin of the Universe) ek alag sawal hai jiska talluq cosmology aur physics se hai. Aksar log in dono ko mila kar gumrahi ka shikar ho jaate hain. Hum yahan kainaat ke wajood par baat kar rahe hain.

Mantiqi Ghalati – The Burden of Proof Fallacy

Mantiq (logic) ka ek buniyadi usool hai jise “Burden of Proof Fallacy” kehte hain. Iska matlab hai ke jo shakhs koi dawa (claim) karta hai, usay saabit karne ki zimmedari bhi usi par hoti hai. “Kainaat ittefaq se ban gayi” yeh ek neutral position nahi, balkay ek bohot bada dawa hai. Lihaza, is dawe ko karne walon par laazim hai ke woh iska saboot pesh karein. Sirf yeh kehna ke “tum Khuda ko saabit nahi kar sakte, isliye meri baat maan lo” ek mantiqi ghalati hai. Unhein yeh saabit karna hoga ke “ittefaq” (chance) aisi pecheeda (complex) aur munazzam (ordered) kainaat bana sakta hai.

Dalil-e-Nazm – The Fine-Tuning Argument for a Designer

Jab hum kainaat par nazar daalte hain, to hamein har taraf ek hairaan-kun nazm (order) aur ajeeb-o-ghareeb tawazun (balance) nazar aata hai. Ise aaj ke daur mein “The Fine-Tuning Argument” kaha jaata hai. Iska khulasa yeh hai:  

Kainaat ke buniyadi qawaneen (physical constants), jaise gravity ki quwwat, electromagnetic force, atoms ke andar particles ka wazan waghera, itni baareek-beeni se set kiye gaye hain ke agar inmein zarra barabar bhi tabdeeli aa jaye—maslan 10 ki quwwat 60 mein se ek hissa (1060)—to sitare, galaxies, aur zindagi ka wajood hi mumkin na hota.  

Isay aam misalon se samjhein:

• Agar aapko ek sehra mein Rolex ki ghadi padi mile, to kya aap yeh nateeja nikalenge ke arbon saal mein ret, hawa aur dhoop ne mil kar ise “ittefaq” se bana diya? Ya aap foran samjhenge ke iska koi banane wala (watchmaker) hai?
• Agar ek hazaar safhaat ki kitaab, jismein ek mukammal kahani likhi ho, aapke saamne achanak zahir ho, to kya yeh manna zyada mantiqi hai ke printing press mein siyahi (ink) phatne se yeh “by chance” ban gayi, ya yeh ke kisi musannif (author) ne ise likha hai?

Yaqeenan, har aqalmand insaan designer aur author ka hi intekhab karega. Hamari kainaat ek Rolex ghadi ya ek kitaab se arbon guna zyada pecheeda aur munazzam hai. To yeh kaise mumkin hai ke iska koi Takhleeqkaar na ho? “By chance” ka nazariya is nazm ki koi mantiqi wajah pesh karne se qasir hai.  

Quran ka Dawat-e-Fikr: Kainaat mein Allah ki Nishaniyan

Hhairat ki baat yeh hai ke jo “Fine-Tuning Argument” aaj ke scientists pesh kar rahe hain, Quran 1400 saal se insaniyat ko isi ki dawat de raha hai. Quran baar baar insaan ko tafakkur (reflection) aur tadabbur (deep thinking) ki dawat deta hai ke woh kainaat mein phaili hui Allah ki ayaat (nishaniyon) par ghaur kare.  

• Big Bang: Quran kehta hai, “Kya inkar karne walon ne nahi dekha ke zameen aur aasman baham jude hue thay, phir hum ne unhein alag kiya?” (Surah Al-Anbiya: 30). Yeh kainaat ke ek wahid nuqte se shuru hone ke nazariye se hairat-angaiz had tak mutabiqat rakhta hai.  
• Phailti hui Kainaat (Expanding Universe): Quran farmata hai, “Aur aasman ko hum ne quwwat se banaya, aur yaqeenan hum isay wus’at (expand) de rahe hain.” (Surah Adh-Dhariyat: 47).  
• Munazzam Gardish (Ordered Orbits): “Aur wohi hai jis ne raat aur din aur sooraj aur chand ko paida kiya. Sab ek falak (orbit) mein tair rahe hain.” (Surah Al-Anbiya: 33).  

Yeh ayaat saabit karti hain ke Islam ka imaan “God of the gaps” (yani jahan science khamosh ho, wahan Khuda ko fit kar dena) par nahi hai. Balkay, science jitni zyada kainaat ke raaz kholti jaa rahi hai, Quran ka paigham utna hi wazeh aur mazboot hota jaa raha hai. Imaan, aqli dalail ki buniyad par ek mantiqi nateeja hai, na ke andha yaqeen.

Conclusion: Shakk se Yaqeen ki Taraf

In teen ahem aitraazaat ka jaiza lene ke baad, ek baat bilkul wazeh ho kar saamne aati hai: aksar shubaat ki buniyad adhoori maloomat, ghalat context, ya satah’i (superficial) muta’ala hota hai. Jab bhi hum Islam ki taleemat ko uske majmui tanazur (holistic context) mein—Quran, Sunnat, aur ulema ki tehqeeq ki roshni mein—dekhte hain, to women in islam se mutalliq tamam aitraazaat ke jawab mil jaate hain.

Islam ne hamein sawal karne se nahi roka; balkay tehqeeq aur tanqeed ke woh usool faraham kiye hain jinke zariye hum haqeeqat tak pahunch sakte hain. Chahe woh Hazrat Aisha (RA) ka Hadith ko Quran ki kasauti par parakhna ho, ya Quran ka kainaat par ghaur-o-fikr karke Khaliq ko pehchanne ka paigham ho, Islam hamesha ilm, aqal aur daleel ko ahmiyat deta hai. Isse women’s rights islam ki aqli buniyad bhi wazeh hoti hai.

Isliye, aainda jab bhi aapke saamne women in islam ke baare mein koi pareshan-kun baat aaye, to mayoos hone ke bajaye use ek mauqa samjhein—apne deen ko aur gehrai se samajhne ka mauqa. Sawalon se na darrein, kyunke har sawal ke peeche ilm ka ek naya darwaza khulta hai jo shakk ki tareeki se nikaal kar yaqeen ki roshni ki taraf le jaata hai.

Agar yeh tehqeeq aap ke liye mufeed saabit hui, to isay doosron ke saath share karein taake woman islam ke baare mein shubaat ke andheron mein ilm ki roshni phail sake.

FAQs (Frequently Asked Questions)

Q: Islam mein bad-shaguni ya manhoosiyat ka asal tasawwur kya hai? A: Islam ne jahiliyyat ke tamam superstitious beliefs ko radd kiya hai. Kisi cheez, shakhs, ya waqt mein zaati taur par koi manhoosiyat nahi hoti. Nafa aur nuqsan sirf Allah ke ikhtiyar mein hai. Bad-shaguni ko Islam mein Shirk qarar diya gaya hai. Iska woman islam ke muqam se koi talluq nahi.

Q: Agar Quran (Surah An-Nisa: 34) mein biwi ko “halke se maarne” ka zikr hai, to kya yeh tashaddud ki ijazat nahi? A: Yeh ayat ek intehai qadam ke taur par hai jab biwi khuli nafarmani (nushuz) kare. Ulema iski tashreeh karte hain ke yeh ghair mubarrih (non-injurious) hona chahiye, jaise miswak se, aur iska maqsad jism ko takleef dena nahi balkay sirf apni sakht narazgi ka izhar karna hai. Rasoolullah (ﷺ) ne khud is par kabhi amal nahi kiya aur isay napasand farmaya, jo iski amali ahmiyat wazeh karta hai. Yeh  

muslim rules for females ki intehai soorat hai, aam maamool nahi.

Q: Kya Islam science ke khilaf hai? A: Bilkul nahi. Islam ilm haasil karne aur kainaat mein ghaur-o-fikr karne ki targheeb deta hai. Quran ki beshumar ayaat scientific haqaiq ki taraf ishara karti hain. Sacha science aur sahih mazhab mein koi tazaad (contradiction) nahi.  

Q: Hazrat Aisha (RA) ne doosre Sahaba ki riwayaton par aitraaz kyun kiya? Kya yeh Sahaba par aitemad na karne ke barabar nahi? A: Yeh Sahaba par be-aitemadi nahi, balkay ilm-e-hadith ke usoolon ka ek behtareen namoona hai. Hazrat Aisha (RA) ka maqsad yeh tha ke Rasoolullah (ﷺ) se mansoob koi bhi baat Quran ke khilaf ya Aap (ﷺ) ke kirdar ke khilaf na ho. Is se saabit hota hai ke Sahaba bhi riwayat ko naqal karte waqt ghalti kar sakte thay aur uski islah zaroori thi. Unki is khidmat ne women in islam ke ilm mein izafa kiya.