واکاوی رویکرد سیره نبوی در خصوص جرایم اخلاقی زنان؛ با نگاهی به جرایم اخلاقی پیشا اسلامی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
سیره پیامبر اسلام (ص) در غالب امور مرتبط با زندگی بشری حاوی بن مایه های اساسی است که انسان را به سوی زیست سالم اجتماعی سوق می دهد. زدودن رذائل اخلاقی و اعمال ناپسند به منظور هدایت جامعه انسانی، با بهره گیری از آموزه های قرآنی، ایجاب می کرد قوانین و احکام با شفافیت و البته قابلیت اجرایی مطرح شوند؛ لذا مردان و زنان با دستورهایی که مانع از ارتکاب این اعمال ناپسند بود روبرو می شدند. ارتباط دسته ای از جرایم با جنسیت زنانه و نیز در امور مرتبط با اخلاق جنسی زنانِ پیش از ظهور اسلام، پژوهشگران را با نگرشی توصیفی تحلیلی و منطقی اکتشافی، و با بهره گیری از منابع کتابخانه ای، به مقایسه جرایم زنان در دوران پیشا اسلام، با دوران حضور پیامبر اکرم (ص) فراخواند، از این روی، پژوهش حاضر در صدد پاسخ به این پرسش است که «در سیره پیامبر اسلام (ص) در برابر جرایم اخلاقی زنان چه رویکردی اتخاذ شده است و ایشان از چه راهبردها و اقداماتی برای زدودن جرایم مذکور از جامعه بهره گرفتند؟» نتایج پژوهش حاکی از آن است که در سیره نبوی با اتکاء به آموزه های قرآنی با اتخاذ چند راهبرد اساسی، با تاکید بر درونی سازی زشت انگاری و ناپسند دانستن جرایم اخلاقی، لزوم پایبندی بر عفت و پاکدامنی، تعریفی دقیق از روابط صحیح اجتماعی زنان با مردان ارائه گردد و در کنار آن، با تعریف و تحدید حریم های معاشرتی و توصیه اکید بر رعایت مرزبندی ها و تجدیدنظر در مجازات ها، جرایم اخلاقی زنان کاهش یابد.Analyzing the Approach of the Biography of the Prophet of Islam (PBUH) Regarding Women's Moral Crimes; with a Look at Pre-Islamic Moral Crimes
Introduction The pursuit of societal harmony and the dignified treatment of all individuals, regardless of gender, marks a foundational ethos of Islam. This principle is vividly embodied in the Quranic discourse, notably in the fourth chapter of the Quran [Surah] named Al-Nisa (The Women), which underscores the rights and responsibilities of women within Islamic society. Such a balanced approach extends to the adjudication of moral crimes, wherein women, akin to men, are subject to equivalent standards of justice and retribution. The delineation of crimes into common and women-specific categories, particularly those infringing upon moral and sexual norms, reveals a nuanced understanding of societal ethics in Islamic jurisprudence. This study embarks on an explorative journey through the biography of the prophet (al-Sira al-Nabawiyya) of the Prophet Muhammad (PBUH), juxtaposed against the backdrop of the pre-Islamic era, to unearth the strategies employed in addressing women's moral crimes, with a spotlight on the transformational ethos brought forth by the advent of Islam. Research Question Central to this inquiry is the exploration of the methodological stance adopted in the prophetic biography towards women's moral crimes. It seeks to unravel the multifaceted strategies and interventions employed by the Prophet Muhammad (PBUH) in mitigating such offenses, particularly those rampant in the pre-Islamic society. The overarching question guiding this research is: "What approach has been adopted in the biography of the prophet (al-Sira al-Nabawiyya) of the Prophet of Islam against women's moral crimes, and what strategies and actions were taken to eliminate the aforementioned crimes prevalent in the pre-Islamic society?" Research Hypothesis The foundational hypothesis posits that the Prophet Muhammad (PBUH), in his dealings with women's moral crimes, primarily aimed at safeguarding human dignity and ethical values. By steering societal norms away from sexual promiscuity and anchoring women's sexual behaviors within the sanctity of the family system, a dual strategy of prevention and punishment was envisioned. This was complemented by delineating clear boundaries for interactions between genders, fostering a safe environment for women's societal participation, and ultimately aiming at a voluntary abstention from crime through the promotion of ethical consciousness. Methodology & Framework, if Applicable Employing a qualitative research methodology, this study adopts a descriptive-analytical lens to delve into historical narratives before and after the emergence of Islam. A meticulous examination of ancient Islamic historical sources, along with narrative, jurisprudential, and legal texts, forms the bedrock of this research. The analysis is geared towards extracting, interpreting, and synthesizing data on the prophetic strategies against women's moral crimes. This approach is underpinned by a comparative framework that juxtaposes the ethical and legal paradigms of the pre-Islamic and Islamic eras, aiming to highlight the transformative influence of the prophetic biography in reshaping societal attitudes towards women's crimes. The inclusion of diverse sources, ranging from the Quran and Hadith to legal and historical texts, ensures a comprehensive understanding of the subject matter, facilitating a nuanced analysis that transcends mere descriptive recounting of events or legal edicts. This paper lays the groundwork for a deeper inquiry into the philosophical and practical dimensions of Islamic jurisprudence's approach to women's moral crimes, as encapsulated in the prophetic biography. Through a systematic exploration of historical contexts, legal norms, and ethical teachings, this research endeavors to illuminate the complexity and richness of Islamic legal traditions in addressing gender-based crimes, setting the stage for a subsequent discussion on the results and implications of these strategies in fostering a just and ethical society. Results & Discussion The study's investigation into the biography of the prophet (al-Sira al-Nabawiyya) of the Prophet Muhammad (PBUH) unveils a comprehensive approach to mitigating women's moral crimes, rooted deeply in the teachings of the Quran and the ethical paradigms of Islam. This approach, characterized by its depth, precision, and practical applicability, reveals four fundamental strategies aimed at the reformation of societal norms and personal conduct concerning sexual morality. These strategies encompass legislating on moral matters, delineating verbal and behavioral boundaries with non-Mahrams (Mahram is a term to describe a person related to another within forbidden degrees), the imperative to eschew obscenity and its propagation, and the definition and regulation of social interactions. The granularity and clarity of these directives reflect a sophisticated understanding of human behavior and social dynamics, offering a blueprint for a society grounded in ethical commitments and the sanctity of marriage and family life. The effectiveness of these strategies is predicated on their ability to foster an intrinsic aversion to libertinism, thereby encouraging voluntary adherence to ethical and moral standards. This internalization of values is further supported by explicit legal and punitive measures aimed at deterring and addressing transgressions, thereby maintaining the societal fabric. The Prophet's (PBUH) emphasis on prevention through moral education and the cultivation of an ethical consciousness underscores a holistic approach to societal reform, one that seeks to balance the spiritual and temporal dimensions of human existence. Conclusion The profundity of the prophetic biography in addressing the intricacies of women's moral crimes within Islamic jurisprudence cannot be overstated. The Prophet Muhammad's (PBUH) strategies delineate a comprehensive ethical and legal framework that not only seeks to prevent moral transgressions through education and the cultivation of an ethical consciousness but also employs legal measures to address and deter such behaviors. This dual approach—combining preventive education with punitive measures—exemplifies the Islamic ethos of compassion, justice, and the inherent dignity of the individual. It reflects a deep understanding of human nature and the complexities of societal dynamics, offering timeless wisdom on the management of sexual morality and ethics. This research highlights the transformative impact of the prophetic strategies on pre-Islamic society, marked by a shift from a predominantly punitive approach to one that emphasizes moral and ethical reform. The integration of these strategies within the societal fabric of the time facilitated the emergence of a community characterized by its commitment to ethical principles, particularly in the realm of sexual conduct. This shift was not merely regulatory but represented a profound transformation of societal values and norms, fostering an environment where the dignity of women and the sanctity of the family were paramount. The findings of this study not only contribute to a deeper understanding of the prophetic biography's approach to women's moral crimes but also offer valuable insights for contemporary discussions on legal reform, gender rights, and the role of ethics in the formulation of laws. The prophetic model presents a paradigm that balances the spiritual and temporal needs of society, emphasizing the role of education, moral cultivation, and legal measures in fostering a just, ethical, and compassionate community. This model remains relevant today, offering guidance for addressing moral and ethical challenges in diverse social and cultural contexts. In conclusion, the biography of the prophet (al-Sira al-Nabawiyya) offers a nuanced and comprehensive framework for addressing moral crimes, particularly those related to sexual ethics. The Prophet Muhammad's (PBUH) approach, characterized by its emphasis on moral education, prevention, and the judicious application of legal measures, provides a template for creating a balanced, ethical, and just society. This study underscores the relevance of these strategies in contemporary discourse on law, ethics, and gender rights, highlighting the enduring wisdom of the prophetic model in guiding human conduct towards a dignified and harmonious existence.
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