The Cohesive Nature of the Family
By Jamāl al-Din Zarabozo
In the Name
of Allāh, the Most Gracious, the Most Merciful;
All the
Praise is to Allāh Subhanahu wa ta’ala, Peace and Blessings be upon Prophet
Muhammad His Messenger.
1.
Introduction
Description: An introduction to how
Islām ensures the cohesiveness of the institution of the family in Islām, with
its first and foremost constituents, the parents.
Allāh subhānahu wa ta’ala says in
the Qurān, in a passage that the Prophet (Sallallāhu ‘alayhi wasallam) used to
repeat often when he would begin his speeches: “O
mankind! Be dutiful to your Lord, Who created you from a single person, and
from him He created his wife, and from them both He created many men and women
and fear Allāh through Whom you demand your mutual (rights), and (do not cut
the relations of) the wombs (kinship). Surely, Allāh is Ever an All-Watcher
over you” [Surah An-Nisa’, 4:1]
The family is the nucleus of society
as a whole. If the family is on a sound foundation, it is more likely that
society as a whole will be in a good state. Thus, in general, the messengers of
Allāh, the prime examples for humans, adhered to this institution of marriage
and family. Allāh states: “Verily,
We have sent messenger before you and appointed for them spouses and children…” [Surah
Al-Ra’d, 13:38]
The Prophet Muhammad (Sallallāhu
‘alayhi wasallam) also established marriage as his way of life, saying: “By Allāh, I am the most fearful of Allāh of
you and I have the most piety; however, I fast and break my fast, pray [at
night] and sleep and I marry women. Whoever turns away from my Sunnah [1] is not of me.” [Sahih
Al-Bukhari, Sahih Muslim]
Islām puts a great emphasis on
family relations and cohesion. Scholars of Islāmic Law have noted that when one
studies the laws found in Islām and what seems to be the wisdom behind them,
one finds that they have been laid down to establish, protect, reinforce and
perpetuate specific necessities of life. The necessities of life as envisioned
by Islāmic Law (Syari’ah) are:
(1) Religion,
(2) Life,
(3) Familial ties and relationships,
(4) Mental capacity and
(5) Wealth and property.
Thus, for example, one need only
ponder over the stringent laws related to the preservation of the sanctity of
the family to understand the great emphasis that Islām places on the family. In
the “modern West,” nowadays, for example, adultery and other acts that strike
at the very foundation of a family are not considered crimes. [2] In Islām, the
situation is very different. Islām exhorts all the members of a family to treat
each other well while avoiding promiscuous acts that are evil in them and harmful
to any marriage. Allāh subhānahu wa ta’ala says, for example: “And come not near to the unlawful sexual
intercourse. Verily, it is a greatly lewd act, and an evil way.” [Surah
Al-Isra’, 17:32]
However, these exhortations are not
simply hollow words. Instead, they are also backed up with the force of law for
some of the most egregious acts that cannot be overlooked. Thus, Allāh
commands: “The woman and the man
guilty of illegal sexual intercourse flog each of them with a hundred stripes.
Let not pity withhold you in their case, in a punishment prescribed by Allāh,
if you believe in Allāh and the Last Day. And let a party of the believers
witness their punishment.” [Surah An-Nur, 24:2]
Pity is not allowed to
overrule what must be done, because in the end, that pity—and pity is
something which drives someone to do good to others—will lead to evil results.
Furthermore, in a saying of the Prophet (Sallallāhu ‘alayhi wasallam) recorded
by Al-Bukhāri and Muslim, it is confirmed that the he ordered
stoning to death for the adulterer. In fact, Islām goes well beyond that to
protect the sanctity of the family: those who falsely accuse chaste
women of such evil deeds are also to receive severe punishments. Allāh says: “And those who accuse chaste women, and
produce not four witnesses, flog them with eighty stripes, and reject their
testimony forever; they indeed are the disobedient (to Allāh).” [An-Nur, 24:4]
In particular, Allāh offers guidance
to humankind concerning behavior with all of the members of the family. For the
sake of brevity, this short article shall prevent an overview of the proper
behavior of a Muslim toward the other members of his family, including parents,
children, spouses and other relatives.
1.1 The
Parents
Allāh has demanded that Muslims
treat their parents in the best possible fashion. Muslims must be grateful
people. They must be grateful to Allāh and to all who do them well. After
Allāh, there is perhaps no one who deserves a person’s gratitude more than his
parents. Thus, numerous verses of the Qurān touch upon the question of the
treatment of parents. Indeed, in more than one place, Allāh has closely tied
good behavior towards parents with the command to worship Him alone. Note, for
example, the following verse of the Qurān: “Worship
Allāh and join none with Him in worship, and do good to parents, kinsfolk,
orphans, the poor, the neighbor who is near of kin, the neighbor who is a
stranger, the companion by your side, the wayfarer (you meet), and those
(slaves) whom your right hands possess. Verily, Allāh does not like such as are
proud and boastful” [An-Nisa’,
4:36]
Allāh also says: “Say (O Muhammad): Come, I will recite what
your Lord has prohibited you from: Join not anything in worship with Him; be
good and dutiful to your parents…” [Surah An’am, 6:151]
“And
your Lord has decreed that you worship none but Him. And that you be dutiful to
your parents. If one of them or both of them attain old age in your life, say
not to them a word of disrespect, nor shout at them but address them in terms
of honor. And lower unto them the wing of submission and humility through
mercy, and say: ‘My Lord! Bestow on them Your Mercy as they did foster me when
I was small.’ Your Lord knows best what is in your inner-selves. If you are
righteous, then, verily, He is Ever Most Forgiving to those who turn unto Him
again and again in obedience, and in repentance.” [Al-Isra’,
17:23-25]
“And
(remember) when We took a covenant from the Children of Israel, (saying):
Worship none but Allāh (Alone) and be dutiful and good to parents…” [Al-Baqarah,
2:83]
The Prophet (Sallallāhu ‘alayhi
wasallam) also emphasized good treatment of one's parents, putting it after
prayer in its proper time as a deed that is most beloved to Allāh: The Prophet (Sallallāhu
‘alayhi wasallam) was asked: “What deed is the most beloved to
Allāh?” He replied, “Prayer in its proper time.” He was asked, “Then what deed?”
He replied, “Being dutiful to one’s parents…” [Al-Bukhari, Muslim]
'Abdullah bin Mas’ud (radiallāhu`anhu)
reported: I asked the Prophet (Sallallāhu ‘alayhi wasallam) "Which
of the deeds is loved most by Allāh?'' Messenger of Allāh (Sallallāhu ‘alayhi
wasallam) said, "Solāt at its proper time.'' I asked,
“What next?” He (Sallallāhu ‘alayhi wasallam) replied:“Kindness to parents.” I
asked, “What next?” He replied, “Jihad in the way of Allāh” [Al-Bukhāri
and Muslim].
Solāt and Jihad are the
two most meritorious duties of a Muslim. When kind treatment to parents is
mentioned along with Solāt and Jihad, it gives further importance to this
injunction.
Allāh reminds the believers that
their parents, in particular the mother went through a great deal of hardship
and effort to raise their child and therefore they are deserving of love,
respect and gratitude in return. Allāh says:
“And
(remember) when Luqman said to his son when he was advising him, ‘O my son!
Join not in worship others with Allāh. Verily! Joining others in worship with
Allāh is a great wrong indeed.’ And We have enjoined on man (to be dutiful and
good) to his parents. His mother bore him in weakness and hardship upon
weakness and hardship, and his weaning is in two years give thanks to Me and to
your parents, unto Me is the final destination.” [Luqman,
31:13-14]
“And
We have enjoined on man to be dutiful and kind to his parents. His mother bears
him with hardship and she brings him forth with hardship, and the bearing of
him, and the weaning of him is thirty months, till when he attains full
strength and reaches forty years, he says: ‘My Lord! Grant me the power and
ability that I may be grateful for Your Favor which You have bestowed upon me
and upon my parents, and that I may do righteous good deeds, such as please
You, and make my off-spring good. Truly, I have turned to You in repentance,
and truly, I am one of the Muslims (submitting to Your Will).’” [Al-Ahqaf,
46:15]
Thus, in particular, the mother is
deserving of the greatest friendship and closeness from her children. The
Prophet (Sallallāhu ‘alayhi wasallam) was once asked: “Who
among the people has the most right for my good companionship?” The Prophet
(Sallallāhu ‘alayhi wasallam) replied:“Your mother.” The man asked,
“And then whom?” The Prophet (Sallallāhu ‘alayhi wasallam) replied again, “Your
mother.” The man again asked, “And them whom?” The Prophet (Sallallāhu ‘alayhi
wasallam) once again said, “Your mother.” The man asked once more, “And then
whom?” This time the Prophet (Sallallāhu ‘alayhi wasallam) said, “Your
father.” [Muslim]
Abu Hurairah (radiallāhu`anhu)
reported that Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: "No son can repay (the kindness shown
by his father) unless he finds him a slave and buys him and emancipates
him". [Muslim]
This hadith points out the eminence
of parents and outstanding importance of their rights.
It is undoubtedly that Muslims are
duty bound to honor their parents.
Honouring one’s parents means
obeying them, respecting them, praying for them, lowering one's voice in their
presence, smiling at them, lowering the wing of humility to them, not showing
displeasure towards them, striving to serve them, fulfilling their wishes,
consulting them, listening to what they say, not being stubborn towards them
and respecting their friends both during their lifetime and after they have
died.
That also includes seeking their
permission or informing them, not sitting in a place higher than theirs, not
starting to eat before they do, and not showing preference to your wife or
child over them.
Honouring them would also means
visiting them, offering them gifts, thanking them for bringing you up and
treating you kindly when you were small and after you grew up.
It also means striving to reduce the
arguments between them, by offering sincere advice and reminding them as much
as you can, and making excuses to the one, who is wronged, and saying and doing
things to calm them down.
No matter the circumstances, you
should display good manners and avoid upsetting them, so long as that does not
lead to sin or disobedience towards Allāh, because the rights of Allāh come
before the rights of other people.
2. The Role
of Husband and Wife.
Description: The reasons and purpose
of marriage, and the emphasis given on treating wives with kindness and ease,
and how they help in maintaining harmony in the family.
2.1 The
Spouse [3]
Marriage is a very important
institution in Islām. The Qurān shows that there is a clear bond between men
and women. In numerous places in the Qurān, Allāh reminds humans that they are
from the same original human being. It is through this bond that they are
interconnected and through these bonds that some of their rights upon one
another are established. Allāh states at the opening of Chapter 4, entitled “The
Women”: “O mankind!
Be dutiful to your Lord, Who created you from a single person, and from him He
created his wife, and from them both He created many men and women and fear
Allāh through whom you demand your mutual (rights), and (do not cut the
relations of) the wombs (kinship)! Surely, Allāh is Ever an All-Watcher over
you.” [An-Nisā’, 4:1]
However, beyond the beginning that
the two sexes have in common, Allāh points out that the love and affection that
He has created in the hearts of the spouses towards another is one of His great
signs that act as portents for those people of understanding. In other words,
such people can look at this aspect of creation and be reminded of the
greatness of Allāh’s work and power, the perfection of His creation and the
magnificent mercy Allāh has placed in this world. Allāh says: “And among His Signs is this, that He created
for you wives from among yourselves, that you may find repose and comfort in
them, and He has put between you affection and mercy. Verily, in that are
indeed Signs for a people who reflect.” [Az-Zumar, 39:21]
Allāh also says: “He it is who created you from a single person
(Adam), and then He has created from him his wife, in order that he might enjoy
the pleasure of living with her…” [Al-A’raf, 7:189]
Thus, according to the Qurān, the
relationship between a man and his wife should be one of love, mercy and mutual
understanding. Allāh also commands men to treat their wives kindly in the
verse: “…And
consort with your wives in a goodly manner, for if you dislike them, it may
well be that your dislike something which Allāh might yet make a source of
abundant good.” [An-Nisa’,
4:19]
A few words about the purpose of
marriage in Islām should be given. This is needed because many times people
enter into marriage or desire to get married without realizing the roles and
purpose of marriage itself. In turn, they do not realize the kinds of
responsibilities that will be on their shoulders when they do get married.
However, if the purposes of marriage are known and the responsibilities that
marriage will entail are understood at the outset, once again, the probability
that the marriage will be a successful marriage will be enhanced. The person
will know what is expected of him, both with respect to his responsibilities
and duties and his rights.
Obviously, the purpose of marriage is
not simply “fun” or the release of “animal urges”. There
is much more to marriage than that. Some of the goals behind marriage include
[4]: procreating, experiencing
permissible physical pleasure, attainment of one’s complete maturity, mutually
assisting one another in making one’s life in this world, attaining numerous
psychological and physiological benefits, forming the cornerstone of a moral
society, bringing up the next generation in a setting that is most conducive
for moral and spiritual growth and binding peoples and families together.
2.2 The
Rights of a Husband and a Wife.
In order for a marriage to work
best, each partner should understand fully well his or her rights,
responsibilities, roles and obligations. For this reason, Islāmic Law has laid
down very clear rights and responsibilities for a Muslim husband and wife. At
the same time, though, every married person must realize that one’s spouse is
first and foremost another Muslim. He or she is one’s brother or sister in
Islām. Therefore, all the rights that fall upon a Muslim due to the general
brotherhood of Islām are also due to one’s spouse. There are books on the
behavior of a Muslim, brotherhood and love and loyalty among Muslims, and all
of those principles apply to a married person as his spouse is part of that
Islāmic brotherhood and community. Furthermore, the Prophet (sallallāhu `alayhi
wa sallam) also stressed this point when he stated: “None of
you truly believes until he loves for his brother what he loves for himself.” [Al-Bukhari,
Muslim]
However, one’s spouse has even more
rights upon a person due to the great and important contract that has been
contracted between them. [5]
Therefore, when discussing the
rights of the husbands and wives, this matter should not be looked at in a cold
or legal fashion. The relationship between the husband and wife must be much
more than a matter of rights stated by the law that each must abide by.
Instead, it should be a relationship of love, support and mutual understanding.
Each spouse should take into consideration the needs and abilities of the other
spouse. They should attempt to make each other happy, even if they have to
compromise sometimes, and not simply be out to make sure that they are getting
all of their rights in the marriage. Actually, it is usually the case that
neither spouse is completely fulfilling the rights of the other and making the
other happy. Hence, they both have to realize and accept their shortcomings.
The Prophet (Sallallāhu ‘alayhi
wasallam), in particular, advised the husbands to treat their wives in the best
way perhaps due to their greater authority or due to their greater strength, in
general. The Prophet (Sallallāhu ‘alayhi wasallam) said: “The best
of you is the one who is best to his family (wife) and I am the best of you to
my family.” [At-Tirmidzi and ibn Majah]
3. Mutual
Rights of the Spouses
Description: The rights of both the
husband and wide, and the complementary roles they play in bringing about a
peaceful home.
Actually, both spouses, in general,
fail to some extent in their fulfilling of the other’s obligations. Hence,
before criticizing the other or being harsh with the other due to some
shortcoming, the person should look to himself and realize what wrong he
himself is doing.
At the same time, though, Islāmic
Law has clearly laid down some rights and responsibilities so that both parties
in the marriage know exactly what is expected of them and know what they need
to fulfill to be a proper spouse. Thus, for example, Allāh says: “…And they [women] have rights [over their
husbands] similar to those over them according to what is reasonable…” [Al-Baqarah,
2:228]
3.1. In sum, the rights of
the wife or the obligations of the husband include, among others, the
following:
3.1.1. Receiving
her proper dower: Allāh says: “And give the women their dower with a good
heart; but if they, of their own good pleasure, remit any part of it to you,
take it and enjoy it without fear of any harm.” [An-Nisa’,
4:4]
3.1.2. Being fully and
completely financially maintained by her husband: Allāh
says: “Men are
the protectors and maintainers of women, because Allāh has given the one more
(strength) than the other, and because they support them from their means…” [An-Nisa’,
4:34]
Furthermore, in a hadith recorded,
the Prophet, (Sallallāhu ‘alayhi wasallam), told Hind bint Utbah, when she
complained that her husband (Abu Sufyan) was very stingy and was not
maintaining her and she asked if she could take from his wealth without his
knowledge:
“Take
what is sufficient for you and your child, according to what is customary.” [Al-Bukhāri
and Muslim]
3.1.3. Being treated in a
proper and kind manner: Allāh states: “…And consort with your wives in a goodly
manner, for if you dislike them, it may well be that you dislike something
which God might yet make a source of abundant good” [An-Nisa,
4:19]
3.1.4. Having the right to
sexual intercourse: Ibn Hibban recorded the following narration: The wife of Uthman
ibn Madh’un complained to the Messenger of Allāh (Sallallāhu ‘alayhi
wasallam) that her husband had no need for women. During
the day, he would fast and at night, he would perform solat. The Prophet (Sallallāhu
‘alayhi wasallam) asked him, “Am I not the best example for
you to follow?” He answered, “Certainly, may my father and mother be sacrificed
for you.” The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) then
told him: “As for
you, you pray during the night and you fast during the day. Certainly, your
wife has a right upon you. And your body has a right upon you. So pray and
sleep and fast and break your fast.” [Sahih of Ibn Hibban]
3.1.5. Having the right to
“privacy”: The hadith of the Prophet (Sallallāhu ‘alayhi wasallam) : “Is
there any man among you who goes to his wife, closes the door behind then,
covers themselves, and conceals themselves by Allāh’s concealing?” They said,
“Yes.” He then said, “Then he sits after that [with others] and he says, ‘I did
this and that.’” They were silent. He then turned to the women and said, “Do
you any of you talk about such things?” They were also silent. Then young girls
came up on his toes so the Prophet (Sallallāhu ‘alayhi wasallam) could see her
and hear her and she said, “O Messenger of Allāh, they [the men] certainly talk
about it and they [the women] also talk about it.” He said, “Do you know what
they are like? They are like a female devil who met a devil in the street and
they satisfied their desires with the people looking on.” [Abu
Dawud]
3.1.6. The right to being
taught or learning her religion.
3.2. On the other
hand, the rights of the husband or the responsibilities of the women include:
3.2.1. Being the head of the
household: Allāh has said: “Men
are the protectors and maintainers of women, because Allāh has given the one
more (strength) than the other, and because they support them from their
means…” [An-Nisa’, 4:34]
Although this is usually stated as a
right of the husband, it is actually a heavy responsibility on his shoulders,
as it means that he has the responsibility to guide his family and keep them
along the straight path.
3.2.2. Having the right to be
obeyed: This goes with the first right. A person cannot be the head
of something if he has no authority.
3.2.3. Having his wife answer
his call to meet his sexual needs.
3.3.4. That the wife will not
allow anyone in his house except by his permission: In a
hadith recorded the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: “Do not allow anyone into his house except by
permission.” [Al-Bukhāri and Muslim]
If the husband and wife enter into
the marriage with the right intention of pleasing God and pleasing each other,
recognizing their roles and responsibilities in the marriage and treating each
other with proper Islāmic behavior, God willing, their union will be a blessed
union that will stretch from this life into the Hereafter.
Having said what was just said about
marriage, Islām, though, is also a practical religion. It takes into
consideration all possible common scenarios. It is possible for a man and woman
to enter into a union with good intentions yet their personalities and likes
simply do not coincide with one another. There are times in which a good
marriage simply cannot be achieved and the spouses enter into a state of
misery. Under such circumstances, Islāmic law allows for an end to the marriage
and their suffering. [6] The goal is to either stay together in a friendly
manner or to separate in a goodly manner. Thus, for example, Allāh says: “And when you have divorced women and they
have fulfilled the term of their prescribed period, either take them back on
reasonable basis or set them free on reasonable basis…” [Al-Baqarah,
2:231]
Allāh also says: “Then when they are about to fulfill their
term appointed [bringing an end to the divorce], either take them back in a
good manner or part with them in a good manner…” [At-Talaq,
65:2]
Obviously, divorce is not a desired
goal or a light matter. In a perfect world, all married couples would be in
bliss. However, there are times in which this option is the best for all
parties concerned. Thus, the option of divorce is in accord with the overall
goal of preserving the family—it is not simply quantity, though, such that all
marriages always stay intact, that is desired but quality.
4. Children
and Relatives
Description: The rights of children
upon their parents, and the emphasis Islām gives in maintaining good relations
with other relatives.
4.1. The
Children
It is clear from many verses in the
Qurān that having children is considered a blessing from Allāh.
Hence, Allāh says while recounting some of his blessings upon humankind: “Allāh has made for you wives of your own
kind, and has made for you, from your wives, sons and grandsons, and has
bestowed on you good provision. Do they then believe in false deities and deny
the Favor of Allāh (by not worshipping Allāh Alone).” [An-Nahl,
16:72]
Thus, one finds Prophet
Zachariah praying to God that He bestow upon him children (Ali-'Imran,
3:38). In addition, having children is something known to be beloved to
parents. Thus, Allāh says: “Wealth and children are
the adornment of the life of this world...” [Al-Kahf, 18:46]
At the same time, though, every
parent must realize that having children is a great responsibility and trial
from Allāh. Allāh has said: “Your wealth and your children are only a
trial, whereas Allāh—with Him is a great reward (Paradise).” [At-Taghabun, 64:15]
Allāh also says: “O you, who
believe, guard yourselves and your families from the Hell fire whose fuel is
men and stones…” [At-Tahrim, 66:6]
The meaning of this verse was
reiterated by the Prophet Muhammad (Sallallāhu ‘alayhi wasallam), when he said:
“All of you are shepherds and all
of you will be asked about your wards... The man is responsible for his
household and will be asked about his responsibilities. The wife will be asked
about the house of her husband and her responsibilities.” [Sahih
Al-Bukhari, Sahih Muslim.]
Islām, therefore, fills the human
with appreciation for being blessed with a child while at the same time
realizing that this child is a heavy responsibility. The parents must care for
the child and bring the child up in the best possible manner, trying to protect
the child from the Hellfire.
Muslim scholars consider that the
rights of children appear long before they are even conceived, via the
selection of a pious and righteous spouse. This is the first step in providing
a good household and environment for the child. Around the time of the child’s
birth, there are other important obligations, such as giving the child a good
name and offering an animal sacrifice on the child’s behalf. [6] Beyond that,
the most important rights of the child include:
(1) Being maintained and provided
for in a healthy manner;
(2) Being taught the tenets of the
religion;
(3) Being treated with compassion
and mercy;
(4) Being just among multiple
siblings; and
(5) Having a good example set for
them by their parents.
4.2. Other
Relatives
A family also includes siblings and
other kinfolk. Islām has certainly not ignored any of the relatives of an
individual. In numerous places in the Qurān, Allāh emphasizes the importance of
treating one’s relatives in a good and kindly fashion. Allāh says, for example: “Worship Allāh and join none with Him in
worship, and do well to parents, kinsfolk…” [An-Nisa’, 4:36]
Allāh also speaks about spending on
one’s relatives: “They ask
you (O Muhammad) what they should spend. Say: Whatever you spend of good must
be for parents and kindred…” [Al-Baqarah, 2:215]
Allāh also says: “Righteousness is not that you turn your faces
toward the east or the west, but [true] righteousness is [in] one who believes
in Allāh, the Last Day, the angels, the Book, and the prophets and gives
wealth, in spite of love for it, to relatives…” [Al-Baqarah,
2:177]
The Prophet Muhammad (Sallallāhu
‘alayhi wasallam) was requested: “Inform
me of a deed that will take me closer to Paradise and distance me from the
Hell-fire.” He (Sallallāhu ‘alayhi wasallam) replied, “Worship Allāh and do not
ascribe any partner to Him, establish the prayer, give the zakat and keep the
ties of kinship.” [Sahih Al-Bukhari, Sahih Muslim]
Keeping the ties of kinship refers
to doing good towards them with one’s speech, actions and wealth. It includes
kind words, visits, charity and generosity. It also includes keeping any harm
from coming to them and doing one’s best to bring happiness to them.
The Muslim must understand that
keeping the ties of kinship is an obligation and not simply a meritorious act.
In the Qurān, Allāh praises those… “…who
join that which Allāh has commanded to be joined (i.e. they are good to their
relatives and do not sever the bond of kinship), fear their Lord, and dread the
terrible reckoning” [Al-Ra’d, 13:21]
The Prophet (Sallallāhu ‘alayhi
wasallam) said: “The one who cuts off the ties of kinship will not enter
Paradise.” [Sahih Muslim]
Islām has emphasized every type of
familial tie possible. It has provided guidance showing the importance of the
ties with parents, children, spouses and other relatives. It exhorts every
Muslim to fulfill these ties to receive Allāh’s pleasure in return. In addition
(although not completely stressed in this short paper), it has provided laws
and strict regulations that allow the individual to realize how best to keep
the proper ties with all of his or her kith and kin.
Footnotes:
[1] Sunnah: Teachings and Way.
(IslāmReligion)
[2] In 1969, an English judge told a
plaintiff who complained about his wife’s behavior with a friend of his that
his thinking was old-fashioned and that he has to realize that he is now living
in 1969. [That story was quoted in Yūsuf al-‘Ālim, Al-Maqāsid al-‘Āmmah
li-l-Sharīah al-Islāmiyyah (Riyadh: International Islāmic Publishing House,
1994), p. 397.] Today, there are countless disputes between husbands and wives
wherein the husband denies that the children they have in their household are
his, causing hatred, friction and destruction in the marriage. One can
rightfully ask: Is this how a “modern, civilized” marriage or family is
supposed to be?
[3] For more details on the Islāmic
laws of marriage, see the author’s “The Fiqh of the Family, Marriage and
Divorce” (American Open University, 1997), passim. The discussion here is based
on sections of that work.
[4] Cf., Abdul Rahman Abdul Khaliq,
Al-Zawāj fi Dhill al-Islām (Kuwait: al-Dār al-Salafiyyah, 1988), pp. 21ff.
[5] Allāh says in the Qurān, “And
how could you take it [back] while you have gone in unto each other and they
have taken from you a firm and strong covenant” (An-Nisa’, 4:21).
[6] Unfortunately, in some Muslim
cultures today, divorce has become so “shameful” they have neglected this
important guidance of Islāmic Law, leading to spouses suffering in silence.
This is definitively not the goal of Islāmic Law concerning such issues.
[7.] In this sacrifice, called the
aqīqah, meat is distributed to the poor, one’ family, and friends and neighbors
(IslāmReligion).
[Excerpted
from IslāmReligion.com, Published 5 Feb 2007]
Please See Also:
1.The Meaning of Silatul Rahim; 2.The Rights of the Kin in Islam; 3.The Kindred of Kinship;
1.The Meaning of Silatul Rahim; 2.The Rights of the Kin in Islam; 3.The Kindred of Kinship;
18. The Seven under the Shade
of Allāh.
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