islam mein mard aur aurat ki zimmedaryan

Islam ek mukammal deen hai jo insani fitrat ke mutabiq har shakhs ke maqam aur zimmedariyon ka taayun karta hai. Yeh mazmoon Islam mein aurat aur mard ke maqsoos maqamat, unki fitri zimmedariyon aur parda ki ahmiyat par roshni dalta hai. Quran aur Ahadees ki roshni mein bayan kiya gaya hai ke aurat ke liye ghar ke andar ka intezam aur parwarish ka kaam mozoon hai, jabke mard ko ghar ke bahar ke maamlaat aur aurat ki hifazat ka zimma diya gaya hai. Islam aurat aur mard ke darmiyan izzat aur maqsoos faraiz ka ek aise nizamat ka tasawur deta hai jo insani muashray ki khushhali aur izzat ka zariya banta hai.

Islam mein aurat ki izzat aur sharm-o-haya ko is tarah muqaddas samajhta hai ke uske liye parda farz qaraar diya gaya hai, aur mard ko ghair-mehram se nigah bacha kar chalne ka hukm diya gaya hai. Mazmoon mein Quran aur Ahadees ke hawale se yeh wazahat ki gayi hai ke agar insani fitrat aur Islami hidayaat ke khilaf amal kiya jaye, to muashray mein na sirf masail janm lete hain, balki is se insani qadar-o-qeemat bhi mutasir hoti hai.

Islam aur Aurat

Islam adal o insaf par mabni ek aisa nizam-e-hayat hai jis mein kisi bhi jins makhlooq ke huqooq ki paamaali ghair mutasawwar hai. Islam ne har tabaqah makhlooq ko us ke jaiz huqooq se bahrawar kiya. Qabal-e-Islam muashray mein bohot si kharabiyaan jad pakar chuki thin jin ki wajah se zulm o sitam, barbariyat aur darindagi jaisi mazmoom aadatein paida hona aam tha. Chunancha dosri kamzor makhlooq ki tarah aurat bhi zulm ki chakki mein pis rahi thi.

Quran Majeed aur Ahadith Mubarakah ke mutaala se pata chalta hai ke auraton par tarah tarah ke zulm o sitam rawaa rakhe jaate. Maslan, agar ghar mein ladki ki paidaish hoti to maut ka samaan paida ho jata. Irshaad-e-Bari Taala hai: " Aur jab in mein se kisi ko beti ki paidaish ki khabar di jaati hai to us ka chehra kala ho jata hai aur woh gusse se bhar jata hai.”

Talaq ki koi tadad muayyan nahi thi, balke jab kisi ka jee chahta aurat ko talaq de deta aur phir rujoo kar leta. Iss tarah aurat ko muallaq rakh diya jata — na woh us shakhs ke nikah se bahar hoti ke kisi doosri jagah nikah kar sake, aur na hi us ki biwi shumaar hoti ke apne huqooq ka mutaalba kar sake. Chunancha ek-shakhs ne apni-biwi se kaha: "Main na to tujhe apne paas rakhoonga aur na chhodoonga ke tu kisi dusri jagah nikah kar sake." Aurat ne poocha: "Woh kaise?" Kehne laga: "Tujhe talaq doonga aur jab iddat poori hone lagegi to rujoo kar loonga." Woh aurat Umm-ul-Momineen Hazrat Syeda Ayesha Siddiqa (Radi-Allahu-anha) ki khidmat mein haazir hui aur fariyaad ki. Umm-ul-Momineen ne Rahmatul-lil-Alameen Hazrat Sayyidna Rasoolullah sallallahu-alaihi-wasallam ki khidmat mein waqia arz kiya. Allah Azza wa Jal ne is silsile mein hukm naazil farmaya aur talaaq ki hadd bandi kar di.

Irshaad-e-Khuda wandi hai: "Talaq do martaba hai, iske baad ya to ache tareeqe se rok lena ya umda tareeqe se chhod dena hai." Yoon shohar ko teen talaaq ka maalik banakar, ghair mehdood talaq ki surat mein aurat par rawaa rakhe jaane wale zulm ka khatma kar diya gaya.

Auraton ko viraasat se mehroom rakhna bhi dour-e-jahalat ke mazalim mein se ek zulm tha. Imam Tirmizi, Abu Dawood, Ibn Majah aur Darqutni Hazrat Sayyidna Jabir (Radi-Allahu-anhu) se riwayat karte hain ke Hazrat Sayyidna Sa'ad bin Rabi ki bewa ne bargah-e-Nabwi sallallahu-alaihi-wasallam main hazir ho kar arz ki: "Ya Rasoolullah sallallahu-alaihi-wasallam! Hazrat Sayyidna Saad (Radi-Allahu-anhu) ka wisal ho gaya aur unhone betiyan aur ek bhai waris chhode hain. Un ke bhai ne tamaam maal par qabza kar liya hai. Aap sallallahu-alaihi-wasallam jante hain ke ladkiyon ka nikah maal ki wajah se hota hai."

Sayyid-ul-Mursaleen Hazrat Rasoolullah sallallahu-alaihi-wasallam ne us majlis mein kuch jawab nahi diya. Woh dobara haazir hui aur poocha: "Ya Rasoolullah sallallahu-alaihi-wasallam! Hazrat Sayyidna Saad (Radi-Allahu-anhu) ki betiyon ka kya hoga?" Aap sallallahu-alaihi-wasallam ne farmaya: "Saad (Radi-Allahu-anhu) ke bhai ko mere paas laao." Jab woh haazir hue to aap sallallahu-alaihi-wasallam ne farmaya: "Saad (Radi-Allahu-anhu) ki betiyon-ko 2 tihai aur un ki biwi ko aathwan hissa de kar baaqi maal tum le lo."

Iss moqa par aayat-e-meeras naazil hui aur hukm diya gaya ke viraasat mein jis tarah beta hissa leta hai, usi tarah beti ko bhi hissa diya jayega. Farq sirf yeh hai ke beti ko bete ka aadha hissa milega.

Aurton se mutaliq ek jahilana aur zalimana tareeqa ye bhi tha ke kisi shakhs ke marne par uski bewa aurat ka sautela beta ya marne wale ka koi doosra rishtedaar apna kapra aurat par daal deta aur woh aurat aur uske wali ki banisbat zyada haqdar ban jata. Phir agar chahta to haq mehr ke bagair us se nikah kar leta (haalanki woh uski soteli maan hoti) aur agar chahta to kisi doosre ke nikah mein de kar mehr ki raqam khud wasool kar leta aur aurat ko kuch bhi na deta. Aur aisa bhi hota ke usse roke rakhta taake usse woh maal bataur fidiya wasool kare jo usse virasat mein hasil hua ya woh aurat mar jaye aur yeh uska waris ban jaye.

Iss zulm ke khatme ke liye Allah Azza wa Jal ne irshad farmaya: "Aey imaan walon! Tumhare liye bajaz-o-ikrah auraton ka waris ban jana jaiz-o-halaal nahi." Hazrat Imam Qurtubi Alaihirrahma farmate hain ke is ayat ka maqsad yeh hai ke auraton se dour-e-jahalat ka zulm khatam kiya jaye aur unhein doosre maal ki tarah viraasat na banaya jaye.

Islam ne jahan muashray ki doosri kharabiyaan aur naahmwariyon ko mitaya, aurat se mutaliq na-insafiyon ka azala karke use bhi ek ba-izzat maqam ata kiya. Khatam-un-Nabiyeen Hazrat Syedna Rasoolullah sallallahu-alaihi-wasallam ne bachiyon ki paidaish par ranj jaisi laanat ko mitane ke liye bachon ke ba nisbat un se zyada shafqat, hamdardana sulook aur mohabbat o murravat ka dars diya.

Auraton se husn-e-sulook ki taleem dete hue Allah ne farmaya: "Wa aashiroo hunna bil ma'roof" (Aur un [auraton] se acha sulook karo). Khatam-un-Nabiyeen Hazrat Syedna Rasoolullah sallallahu-alaihi-wasallam irshaad farmate hain: "Tum mein behtareen shakhs woh hai jo apne ahl-o-ayal se acha sulook kare, aur main apne ghar walon se sab se zyada husn-e-sulook se pesh aata hoon."

Huqooq-e-Niswan ki-taraf ishara-karte hue Quran-Majeed farmata hai: "Aur auraton ka haq bhi aisa hi hai jaise un par unke zimma hai shara' ke mutabiq."

Ayat-e-mubarakah mein nihayat jame'iyat ke sath bataya gaya ke jis tarah auraton ke zimma faraaiz hain, woh huqooq ki bhi mustahiq hain. Ab dekhna yeh hai ke tafaseer o ahadith ki roshni mein in huqooq ki noiyat kya hai? Kya mard o aurat ke huqooq mein musawaat hai ya tafawat? Aksar tafaseer ke mutabiq, mard aur aurat ke faraaiz ki bahami munasbat ka jaanna nihayat zaroori hai.

Allama Ismail Haqqi Alaihirrahma farmate hain: "Jins huqooq mein mamaslat nahi, balke wujub aur istihqaq mutalba mein misliyat hai." Aap farmate hain: Aurat shohar se mehr, nafqa aur rahish ka istihqaq rakhti hai, lekin shohar in cheezon ke mutalba ka haq nahi rakhta.

Qazi Sanaullah Panipati Alaihirrahma ne bhi apni Tafseer Mazhari mein yeh baat likhi hai. Hazrat Muawiya Qushairi (Radi-Allahu-anhu) farmate hain: "Maine arz-kiya ya-Rasoolullah sallallahu-alaihi-wasallam! Aurat ke shohar ke zimma kya huqooq-hain?" Aap sallallahu-alaihi-wasallam ne farmaya: "Khud khana khao to use bhi khilao, libaas pehno to use bhi pehnao aur uske chehre par mat maaro."

Imam Qurtubi Alaihirrahma farmate hain: "Jis tarah mardon ke unpar huqooq hain, unke huqooq-e-zaujiyat mardon ke zimma hain." Iske baad Hazrat Abdullah-Ibn-Abbas Radi-Allahu-anhu ka qoul naql karte hain. Aap farmate hain: "Main apni biwi ke liye usi tarah zeeb-o-zeenat ikhtiyar karta hoon jis tarah woh mere liye banaaw singhaar karti hai."

In tafaseer aur riwayat se maaloom hota hai ke Islam ne aurat ko sirf ek khadima ki haisiyat mein paida nahi farmaya, balki use mardon ki tarah tamam zaroori huqooq ata karke muashray ka ek muazzaz fard banaya hai. In huqooq ki wazahat khud Habeeb-e-Kibriya Hazrat Syedna Rasoolullah sallallahu-alaihi-wasallam ne farmayi hai. Jis tarah Hazrat Syedna Muawiya Qushairi Radi-Allahu-anhu ki riwayat mein chand sutoor pehle guzar chuka hai ke aurat ki jumla zarooriyat, khana, libaas waghera aur tamam huqooq-e-zaujiyat mardon ke zimma hain. Lekin yeh baat yaad rakhne ki hai ke in huqooq ka husool daira-e-shariat aur aammatul-muslmeen ki atwaar se mutasadam na ho, jaisa ke khud Quran Pak ne "bil ma'roof" ki qaid se wazeh kiya.

Saahib-e-Ruh-ul-Bayan farmate hain: "Huqooq is taur par hon jo shariat mein qabil-e-inkaar nahi aur na hi logon (ummat-e-muslimah) ki aadat ke khilaaf hon."

Iske ilawa, Sahaba-e-Kiraam ka amal yeh batata hai ke aurat apne shohar ke liye aur shohar biwi ki taskeen ke liye zeenat ikhtiyar kar sakta hai, na ke doosre logon ko dikhane ke liye. Mardon aur aurton-ke-huqooq mein musawaat ka qoul Qurani ahkaam ke khilaaf hai, kyunke Quran Majeed ne jahan huqooq-e-niswaan ka zikr kiya hai, wahan muttasil hi yeh baat wazeh kar di-ke "mardon-ko auraton-par fazeelat haasil hai."

Is aayat-ki tafseer mein Allama Ismail Haqqi Alaihirrahma farmate hain: "Mard ko aurat par aql o deen aur is ziman mein doosri baaton ke sabab fazilat haasil hai. Yeh fazilat do tarah ki hai. Ek yeh ke mard ke huqooq aurat ke huqooq se zyada aur afzal hain, kyunke mard iska nigran aur iske nafs ka mustahiq hai. Aurat shohar ki ijaazat ke bagair nafli-roza nahi rakh-sakti aur na hi bila ijaazat ghar se bahar ja sakti hai. neez yeh ke mard aurat ko talaq dene aur usse rujoo (ba-sharte ke teen talaq na hon) ka bhi mukhtaar hai, jabke aurat ko in masail mein koi ikhtiyaar nahi. Aurat ke huqooq mein mehr, nafqa, aur zulm-o-sitam se hifazat shaamil hain.

Mard ki fazilat ki doosri surat woh hai jiski taraf Zujaj ne ishara kiya hai. Iska mafhoom yeh hai ke aurat aur mard dono azdawaji taluqaat ki buniyad par ek doosre se mutamatti' hote hain, lekin mard ko aurat par is lihaz se fazilat haasil hai ke woh uski zarooriyat ka intezam karta hai, neez uski nigrani karta aur baujood-e-rehmat-o-ehsaan aurat ke huqooq ka iltizam karta hai.

Hazrat Abu Hurairah Radi-Allahu-anhu se mervi hai ke Sarwar-e-Kainaat Hazrat Syedna Rasoolullah sallallahu-alaihi-wasallam ne irshad farmaya: "Agar-main-kisi ko ghairullah ke samne sajda karne ka hukm-deta to aurat-ko-hukm deta ke woh apne shauhar ko sajda-kare."

Jis tarah mard-o-zan ke huqooq mein tafawwat hai, usi tarah in dono ke faraaiz bhi barabar nahi hain, aur yeh adam-e-musawaat hikmat-e-Khudawandi ke mutabiq hai, kyunke hayaat-e-insani ki gaadi chalane ke liye mard-o-zan laazim o malzoom hain aur dono ke apne-apne faraaiz hain.

Allah Ta'ala ka irshad hai: "Mard aurton ke muntazim hain badin sabab ke Allah azz v jal ne un mein se ek (yani mard) ko doosre (yani aurat) par fazeelat di hai aur is liye (bhi) ke mard un par apne maal kharch karte hain."

Is ayat-e-sharifah mein mardon ko auraton ka muntazim qarar diya gaya aur iski do wajahen bayan ki gayi hain: ek yeh ke mardon ko auraton par fazilat haasil hai, doosri yeh ke mardon ke zimma auraton ke kharchaat ko pura karna hai.

Ayat ka maqta yeh hai ke kasb-e-dolat mard ka kaam hai aur aurat ka nahi. Balki aql aur muasharti taamul ke mutabiq mard ki kamai hui dolat ko sahih intezam ke taht sirf karna aurat ki zimmedari banti hai. Yeh taqseem fitri, tabee, aqli aur urfi hai. Quran Majeed ne mardon ke liye lafz "qawwamoon" irshad farmaya hai.

Iski tashreeh yeh hai ke roohaniyat ki duniya mein yani qurb-e-Haq aur husn-e-amal ke lehaz se mard-aur-aurat ki haisiyat bilkul musawi hai. Namaz-roza-zakat-hajj aur saari ibaadatein jis tarah aur jis paiemane par mard ki maqbool ho sakti hain, wohi saari rahein aurat ke liye bhi khuli hui hain. Lekin mard-o-zan ki yeh musawaat deenavi maamlaat aur intizami haisiyat se qaim nahi.

Qawwam ke ma’ni kisi shay ke muhafiz, muntazim aur mudabbir ke hain aur yahan murad ye hai ke mard aurton ke umoor ka intizam karne wale, unki kifalat karne wale aur unpar ahkaam nafiz karne wale hain. Qur’an Majeed jo Haq ka Kalaam hai, hamesha haq hi bayaan karta hai aur aurat ki tahqeer o tazleel ka qail nahi, na hi qadeem ya jadeed zan parasti ki himayat karta hai. Balke wo aurat ko wahi martaba o maqam ata karta hai jo Faatir-e-Kainat ne use diya hai. Aurat ki haisiyat ek abd aur mukallaf ke tor par mard ke masawi hai, magar duniya ke intizami maamlaat mein wo mard ke tab’e hai.

Lafz Qawwamoon ki tashreeh se ye baat wazeh hoti hai ke infiradi ya ijtimai maamlaat jaise nizaam-e-hukumat, siyasat, sarkari daftar, karkhanay aur factoryon ke intizamaat buniyadi tor par mardon ki zimmedaari hain. Mard ki jismani saakht ke mutabiq umoor iske zimma hain, aur aurat ki jismani banawat ke mutabiq kaam aurat ke zimma hain. Misal ke tor par, bachon ki dekh bhaal, ibtidaai tarbiyat, khana pakana aur ghar ki zeenat aurat ki zimmedari hai aur iska ikhlaqi farz bhi hai. Jabke kharji umoor, jaise jihad, tijarat aur mulazmat waghera, mardon ke munasib aur unki zimmedari hain.

Fitri taqseem

Qazi Sanaullah Pani Pati alaihir rahma farmate hain:

"Allah Ta’ala ne asal khalqat ke aitbaar se mard ko kamal-e-aqal, husn-e-tadbeer, ilmi o jismani wus’at, a’maal ke liye zyada quwwat aur ulo-e-ista’daad ki wajah se aurat par fazeelat di hai."

Isi wajah se nubuwwat, imamat, vilayat, qaza, hudood o qisaas, shahadat, jihad, jumma, eideen, azaan, khutba, jamaat ka wujub, virasat mein dugna hissa, nikah, ta’addud-e-nikah, talaaq ka ikhtiyaar aur doosre umoor mardon se makhsoos hain.

Allama Iqbal ka tajziya

Allama Iqbal ne Muslim Aligarh University mein auraton ki taleem par jo taqreer ki, usme farmaya:

*"Islam mein aurat ko jo maqam hasil hai, wo na sirf munfarid balke be-misaal hai. Ayat-e-Karima ar-rijalu qawwamuna alannisa wazeh karti hai ke mard aur aurat ke faraiz juda juda hain. In faraiz ki baqaidah anjaam dehi insani mu’ashrat ki falaah ke liye lazim hai. Maghribi duniya mein auraton ko ghar se nikal kar ma’ashi jad-o-jehad mein shaamil karne ka jo tajriba hua, wo ulta nuqsan deh sabit hua. Is se khandani nizaam toot gaya aur ruhani zindagi ka tawazun bigar gaya."

Fitri tarteeb ki ahmiyat

Khuslasa-e-kalaam ye hai ke bairooni intizami maamlaat mardon se wabasta hain, jabke gharelu intizaam aurat ki zimmedari hai. Yehi fitrat ka taqaza hai aur ma’asharti tawazun ka zamin bhi. Jab is tarteeb mein farq aata hai to beshumar kharabiyaan janam leti hain, jaisa ke tajriba aur mushahida is baat ka gawaah hai.

Qur’an Majeed aur Ahadees-e-Nabwi sallallahu-alaihi-wasallam ne auraton ko ghair zaroori tor par ghar se bahar nikalne, ghair mahram mardon se ikhtilat, aur be-parda hone se roka hai. Albata, zaroorat ke tehat aurat-ko ghar-se bahar jaane ki ijaazat hai, jis ki tafseel Qur’an Majeed aur Ahadees-e-Mubarakah mein maujood hai.

Kar dena lazmi hai taake iski roshni mein masla zarurat ka jaiza liya ja sake.

Aurat ain ki zabar ke saath insaan ke un azaa ko kaha jata hai jin ke dekhne se sharam aati hai aur unka be-parda karna ya dekhna aur dikhana mojib-e-aar hota hai.

Imam Raghib farmate hain: Yeh “aar” se mushtaq hai is liye iske zahir karne se insaan ko sharam lahiq hoti hai, isi wajah se Arabi mein aurat ka naam "aurat" rakha gaya hai. Lugwi maani ke aitbaar se aurat ke liye parda lazmi aur iska be-parda hona baais-e-sharam-o-nadamat hai.

Quran Pak ne is zimn mein kisi qadar tanbeeh farmayi hai. Surah An-Noor ki aayat-e-mubarak se zahir hota hai. Irshad hota hai:

“Auratein apne paon zor se na rakhein jisse zeenat zahir ho jaye.”

Maqsad yeh hai ke aurton ke zewar ki jhanakaar bhi ghair-mehram mardon ke kanon tak nahi pahunchni chahiye. Dusri jagah irshad-e-mubarak hota hai:

“Aur auratein apni zeenat ko zahir na karein magar jo khud-ba-khud zahir ho.”

Isi aayat-e-kareema mein un logon ka zikr bhi farmaya jin ke samne aurat ki zeenat zahir ho sakti hai. Irshad-e-mubarak hota hai:

“Aur banaw-singhar zahir na karein magar apne shauharon par, ya apne baap ya shauharon ke baap, ya apne betey ya shauharon ke betey, apne bhai, bhatije, bhanje, musalman auratein, mamloka kaneezen, woh naukar jo shehwat wale na hon ya woh bachay jo auraton ki baais-e-sharam cheezon se be-khabar hain.”

Bukhari aur Muslim ki riwa-yat hai ki Hazrat Sayyidna Fazl bin Abbas, Imam-ul-Mursaleen Hazrat Sayyidna Rasulullah sallallahu-alaihi-wasallam ke humraah sawari par the ke qabeela Khat’am ki ek aurat haazir hui aur ek masla puchhne lagi. Hazrat Sayyidna Fazl bin Abbas, aurat ki taraf dekhne lage to Imam-ul-Anbiya sallallahu-alaihi-wasallam ne unka chehra pher diya aur farmaya:

“Gairat imaan-se hai aur nida nifaak-se hai.”

Imam Qurtubi “nida” ka matlab bayan karte hain ke koi shakhs mardon aur auraton ko akhatta karke unhein baaham lahw-o-lab ke liye khula chhod de jo mazi ka baais hai.

Neez farmate hain: Allah aur qayamat par imaan rakhne wali kisi aurat ke liye jaiz nahi ke woh logon ke liye apni zeenat zahir kare, magar jin ke liye unka dekhna jaiz hai, ya jis ke saath uska nikah hamesha hamesha ke liye haram hai, kyunke us aadmi se itminan hai.

Ek maqam par irshad-e-mubarak hota hai:

“Imaan-wale mardon se keh-dijiye ke apni nigahen neechi rakhen aur imaan wali auraton se keh-dijiye ke woh bhi apni nigahen neechi rakhen.”

Abu Dawood aur Tirmizi ki mashhoor hadees hai. Hazrat Sayyidna Abdullah-bin Umm,e,Maktoom Radi-Allahu-anhu ke tashreef lane par Imam-ul-Mursaleen Hazrat Sayyidna Rasulullah sallallahu-alaihi-wasallam ne Hazrat Sayyidah Umm-e-Salma Radi-Allahu-anha aur Hazrat Sayyidah Maimoonah Radi-Allahu-anha ko nigahain juda rakhne ka hukm farmaya.

Unhon ne arz-kiya: Yeh to nabina hain. Aap sallallahu-alaihi-wasallam ne farmaya:

“Tum to naabina nahin ho aur kya tum dekh nahin rahi ho?”

Nateeja:

Mazmoon ka nateeja yeh hai ke Islam mard aur aurat ke maqamat ko insani fitrat ke mutabiq taayun karta hai. Yeh taleemat ek sehatmand muashray ke liye zaroori hain. Aurat ka parda, uski izzat aur sharm-o-haya ki hifazat ka zariya hai, jabke mard ki zimmedari hai ke woh aurat ki kafalat aur hifazat kare. Jab mard aur aurat apne muqarrar maqamat aur faraiz ko samajhte hain, to ek mutawazan aur izzatdar muashray ka qayam mumkin hota hai.