Ramadan and Fireflies

Ramadan and Fireflies

by Huma Ahmad

"When the month of Ramadan begins, the gates of Paradise are opened
and the gates of (Hell) Fire are closed and the devils are
chained."(Bukhari) With fantastic imagery this hadith informs all
Muslims that the month of Ramadan is a special month unlike others.

During the 30-odd days of Ramadan, which falls in February of this
year, Muslims all over the world will join together and strive to
worship Allah.

One way in which many will consciously try to improve their Islam in
the month is through prayer, since there are rewards and invocations
for doing so. For example, relates Abu Huraira "Whoever establishes
prayers during the nights of Ramadan out of sincere faith and hoping
to attain Allah's rewards, all his past sins will be forgiven."

Muslims will also fast during the month from dawn to sunset. "Oh you
who believe! Fasting is prescribed to you as it was prescribed to
those before you, that ye many learn piety and righousness" (TMQ
2:183)

Allah adds,"...And it is better for you that ye fast, if ye only
knew." (TMQ 2:184) Indeed the benefits of fasting are many. We learn
Taqwa (God-conscousness) and self-restraint, we know what it is to
feel hunger and deprivation, we unknowingly increase our health as
doctors have proven and so on...

Ramadan though is not just about fasting and praying in themselves.
These are the first steps in trying to purify one's soul and
increasing one's Im'aan, which is the real goal. Forgetting school
or work problems, and concentrating on oneself and improving one's
relationship with Allah is the true purpose.

"Ramadan is the (month) in which the Quran was sent down, as a guide
to mankind and a clear guidance and judgement (so that mankind will
distinguish from right and wrong).." (TMQ 2:183) We actively learn
this right and wrong by controlling our thoughts, our speech, our
behavior and by avoiding evil. Each Muslim along with praying and
fasting, must also refrain from hurting others, from swearing, from
taking in harmful things, etc.

Along with being a strong personal Deen for the individual, Islam is
also practical and designed for the people as a whole to satisfy
their needs and promote happiness. This is why Muslims pray the
Tarweeh prayers in Jama'ah, why Mosques hold special community
dinners inviting everyone, and why the Day of Eid is so special. You
can feel the love of Allah between Muslims all through the month.
Nowhere is brotherhood so much a part of worship. If you visit the
mosques late at night during Ramadan and see all the devoted people
standing together praying to the Almighty, you would never have
cause to doubt the power of Islam.

Unfortunately though, we sometimes deviate from the true meanings.

The designation of the first day of Ramadan is argued upon endlessly
by different groups,to the extent that Muslims in the same community
will start fasting on different days and thus celebrate Eid at
different times. We ignore the Quranic injunction to "...hold fast
altogether, by the rope which Allah (stretches out for you), and be
not divided amongst yourselves." (TMQ 3:103)

Iftar dinners also divide the communties. There are the `Pakistani'
Iftars, the `Arab' Iftars...new Muslims and young members of the
community (ie. college students) are often excluded. At community
dinners those who don't come to the mosque regularly just sit and
watch the various cliques and contribute only `Salaams'.

We should remember all the Muslims and remember the true purpose of
these events we hold. "O mankind! We created you from a single
(pair) of a male and a female, and made you into nations and tribes,
that ye may know each other..." (TMQ 49:13) Our culture is Islam
first. Let us not forget this and wipe out any kind of racism or
prejudice that exists within ourselves.

Ramadan, as opposed to something that divides, can even be used as
an effective Daw'ah tool for Muslims and Non-Muslims alike. An
atmosphere of warmth, food and piety can truly go a long way!

When the long-awaited Eid arrives, it is almost always celebrated by
everyone in the community. Mostly it is a joyous time of celebration
and thankfulness. But Eid too can deviate into a display of fashions
and cars. For a few Muslims it is the only occassion they come to
the mosque (except for the other Eid) and it is looked upon as a
ritual duty. The Eid Khutbah is never heard as people leave or get
up to socialize.

In growing up, Ramadan was a time when all the Muslims in our
community would come together and share Islam. We would play outside
after the dinners and even try to catch fireflies for each other. We
would marvel at these little sparkling bugs together, one of Allah's
most fascinating creations. Perhaps somewhere along the way we have
lost this true remembrance of Allah in all that we do. The need to
learn about Islam and to strive has been lost to culture, bid'ah and
straying.

Communties need to recognize these problems and develop effective
target solutions for them. They are not residual effects, but are
symptoms of growing problems that will get worse.

Would we be following Islam as we do if the Prophet (SAW) was with
us today? As a community or as individuals? Would we spend Ramadan
in the same way if we knew it was our last (Audhu'billah)? Would so
many of us remain ignorant of our deen and our own souls? Or would
we ask forgiveness and start again?

May Allah forgive us and guide us all. Ameen.

"When My servants ask thee concerning Me, I am indeed close
(to them):I listen to the prayer of every suppliant when he
calleth on Me: let them also, with a will, listen to My call,
and believe in Me: that they may walk in the right way."

Ramadan: The Month of Mercy to Muslims

Ramadan: The Month of Mercy to Muslims
by Shaykh `Aa'id Abdullah al-Qarnee

Mercy is a favour from Allah which He places in the hearts of whomsoever He wills. Verily, Allah will have mercy on His servants who are merciful. Allah is the Most Compassionate the Most Merciful. He loves the merciful and calls to mercy. He orders His servants to enjoin patience and mercy. A person may lack mercy for any number of reasons, among them, an abundance of sins and disobedience. They stain their hearts so much so that they ultimately blind them until their hearts become harder than stones. Allah says of the Children of Israel: 'And yet, after all this, your hearts hardened and became like rocks, or even harder' (2:74).

Allah also says about them when they opposed and rebelled against the divine law: 'Then, for having broken their solemn pledge, We rejected them and caused their hearts to harden' (5:13).

Among the things that cause a loss of mercy is arrogance with wealth and pride with riches. Allah says: 'Nay, verily, man becomes grossly overweening whenever he believes himself to be self-sufficient' (96:6-7).

The day the heart is disciplined with faith and good deeds it fills with mercy and kindness.

Another reason for the weakness of mercy is an abundance of gluttony and saturation. They give rise to contempt and recklessness. Hence the month of fasting was prescribed to crush this unruliness and ill discipline. The fasting person is naturally among the most merciful people. That is because he has tasted hunger, experienced thirst and endured hardship. His soul is, therefore, enveloped with mercy, care and gentleness for Muslims.

Mercy is something which every Muslim is required to render to his brother Muslim. It is a requirement from every responsible custodian toward those under his care. He should feel sorry for them and be lenient toward them. Prophet Muhammad sallallahu `alaihi wa sallam said: 'O Allah! Whoever was entrusted with authority over any affair of the Muslims and made it difficult for them, please make it difficult for him. And whoever was entrusted over any affair of the Muslims and was kind toward them, then be kind toward him.'

In a related hadith Allah's Messenger also said: 'Whoever oversees an affair for my nation and disappeared or abandoned them without fulfilling their needs while impoverishing them, Allah will debar him from his needs and impoverish him on the Day of Judgement.'

Mercy demands that the scholar and teacher should be gentle toward his students and lead them to the easiest and best ways to love him and benefit from his teachings. If he does this Allah will decree for him the most excellent and abounding reward. Listen to the manner in which Allah praises His Prophet sallallahu `alaihi wa sallam : 'And it was by God's grace that thou [O Prophet] didst deal gently with thy followers: for if thou hadst been harsh and hard of heart, they would indeed have broken away from thee' (3:159).

Mercy further requires from the imam that he should not make worship difficult for his followers or cause them harm. On the contrary, he should be merciful, kind and wise. The Prophet sallallahu `alaihi wa sallam said: 'Whoever from you leads the people in prayer must make it easy because among them are the old, the sick, the young and the needy.' It was narrated that when Mu'adh once extended the prayer the Prophet sallallahu `alaihi wa sallam said to him: 'Are you a troublemaker O Mu'adh? Are you a troublemaker O Mu'adh? Are you a troublemaker O Mu'adh?'

In the same manner, when Uthman ibn Abi al As al Thaqafi requested: 'O Messenger of Allah, make me an imam of my people.' The Prophet sallallahu `alaihi wa sallam said: 'You are their imam so lead the prayer according to the weakest of them and take a caller to prayer who would seek no payment for doing so.'

Mercy dictates that the one who calls to Islam must advise
those whom he is inviting with tenderness. That he should, moreover, clarify issues to them with concern. He should not hurt, defame people or even revile the disobedient in public. Allah advised Moses and Aaron to employ the following methods in their call to the tyrant Pharaoh: 'But speak unto him in a mild manner, so that he might bethink himself or [at least] be filled with apprehension' (20:44).

He also says: 'Call thou [all mankind] unto thy Sustainer's path with wisdom and goodly exhortation, and argue with them in the most kindly manner' (16:125).

The eminent jurist and Islamic scholar, Imam al Shafe'e wrote:


Support me with your advice in private, and avoid advising me in public.


Surely giving advice among the people is a kind of reproach, which I would rather not listen to.


If you disobey and ignore my wish, don't be saddened if you are not obeyed.

Mercy is required from a father to his children. This matter was previously discussed in the lesson (No. 18) on how we train our children. The mercy of the father or mother toward her children has the greatest effect on their integrity, well-being and obedience. Self-praise and harshness only open the door to despair. The Prophet sallallahu `alaihi wa sallam said: 'Kindness was never bestowed upon something except that it beautified it, and it was never removed from that thing except that it made it ugly.'

O you who fast and cause hunger to your stomach, there are thousands of stomachs more awaiting a meal. Will there not arise from among you those who would feed them? O you who fast and cause thirst to your liver, there are thousands more who await a mouthful of water. Will there not arise from among you those who would quench their thirst? O you who fast and wear the finest garments, there are naked people out there awaiting only a piece of cloth to cover their bodies. Will there not then come forth from among you those who would clothe them?

O Allah! We implore your extended mercy that will forgive our sins and erase our misdeeds and errors

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Challenges Facing Muslim Families in North America

Challenges Facing Muslim Families in North America
By Wahida Chishti Valiante
Reprinted from Muslimedia


The challenges and moral dilemmas facing Muslim families requires an understanding of the shifts in ideological, social, religious and political forces that are shaping the structure and function of families in North America. Families are not static or monolithic; each family is unique, yet it is a 'microcosm' of the society at large and is reflective of religious, social and political values. The challenge facing the Muslim family is to not only maintain its Islamic identity, but to initiate change in the social and political spheres in light of the principles of the noble Qur'an.

To achieve these goals requires active participation of Muslims in the political, social, economic and religious aspects of society. Failing this, Muslims will either be segregated or assimilated. Both processes are undesirable since they lead to the loss of self-identity, which is built on religious and social values acquired from one's family and strengthened through constant interaction with the larger society.

Over the past three decades, the North American society has undergone a rapid social, political and religious transformation, resulting in high divorce rates, separation, single parent families and common-law relationships. There are same sex couples, childless couples, and increasing numbers of women are choosing to work outside the house.

These changes are reflected in the parameters of the society's functioning on the psychological and emotional planes. The 'Rate of depression has been doubling in some industrial countries roughly every ten years. Suicide is the third most common cause of death among young adults in North America, after car wrecks and homicides. Fifteen percent of Americans have had a clinical anxiety disorder. And, pathological, even murderous alienation is a hall mark of our time,' reported Time magazine on August 28, 1995 (p.38).

The paucity of research on the health of Muslim families makes it difficult to provide specific statistical evidence. However data collected from different sources including this writer's personal practice as a family counsellor over the last 18 years, indicates that Muslim families are also experiencing social and personal problems like the rest of the North American society. There is marked increase in divorce rates, separation, domestic violence, child abuse, elder abuse, intergenerational conflict, and teenage pregnancies.

The tendency among young married couples is to opt for separation and divorce, rather than work through differences and disagreements when there is tension or conflict in marriage. Barring violence or psychological abuse in the family, seeking solutions through negotiations is the Islamic norm. Marriage requires collaboration, commitment, and above all a sense of responsibility towards oneself, one's partner, family, and the society.

In addition, a significant number of young Muslims are marrying outside the community. One of the major hurdles for young Muslims to find someone to marry from within the diverse Muslim community is the question of ethnicity and culture. Cultural and racial diversity instead of being a positive factor, as the Qur'an tells us (49:13), is becoming a dividing factor, since every Muslim group wants to preserve its own ethnic and culture purity. This limits the pool of young-- male and female-- to chose from.

Also, increasing numbers of young Muslim parents, both the father and the mother, are choosing to work outside the house, primarily for economic reasons, and are relegating the care and nurturing of their children to daycare centers and elderly parents. Both arrangements are inherently insufficient because daycare by its very nature lacks individualized emotional, spiritual, and intellectual care the child needs. Also, the social environment of daycare is predisposed to producing conformity through the process of socialization and leaves very little room for developing an independent religious or social identity.

Although more equipped to provide emotional, spiritual and nurturing environment, grandparents, too, lack the physical vigor to cope with the demands of growing children. In numerous instances, language is also a barrier putting both under undue stress.

The above social trends in Muslim families point to various degrees of assimilation, or adaptation to existing societal values. This has serious implications for the future of the Muslim family. In Islam, family is central to creating a stable society and ultimately civilization itself. Therefore, if family as a social system fails to provide sound religious and social values for the total physical and psychological growth of a human being, then society will suffer greatly as is evident from the malaise afflicting western society.

North America has made much progress in science, technology, psychology, medicine, human sciences, as well as in the standard of living. It insists its social, political, and economic values are the only viable option to achieve human equality, financial prosperity, and peace and justice. Yet it finds it exceedingly difficult to provide its own citizens the peace of mind and a healthy social environment in which parents can raise their children without the fear of random violence in schools, homes or in the streets.

According to social scientists, the American society is becoming increasingly violent, aggressive, self destructive, narcissistic and uncaring towards those who are less fortunate, including members of the immediate family.

The Qur'an, which Allah says was revealed to the Prophet, upon whom be peace 'in order that you might lead mankind out of the depth of darkness into light,' (15:1), provides numerous examples of what happens to nations, peoples and individuals who exceed the limits prescribed by Allah. 'Have they not travelled in the earth and seen how evil was the end of those who were before them? And they were stronger than they in power' (35:34).

The recent sexual scandal of US president Bill Clinton is reflective of the moral decay of the American society, yet like Clinton, America is arrogant, consumed by its power and glory. It has unleashed misery and despair in many parts of the world through its policies. Muslims make up a sizable minority in North America so the question is: should they not be concerned about the state of the family and society, and the rest of humanity; or they feel they have no responsibility beyond themselves?

Malek Bennabi in his book, Islam in History and Society, says that corruption and colonization of people can only take place when human beings are in a state of moral and psychological decay. 'Moral paralysis results in intellectual paralysis: when one ceases to perfect oneself morally, one also ceases to modify the conditions of one's life and is reinforced by moral, social and political paralysis.'

Unfortunately, Muslims in North America and the Ummah in general seem to fit Bennabi's description, since their apathy and inactivity indicates that they may be suffering from political, social and moral paralyses. It is easy to blame others for the present predicament of Muslims worldwide, but to hold others responsible for ones own weaknesses and shortcomings contradicts the Qur'anic injunction of personal responsibility. 'God does not change the condition of a people until they change that which is in their souls' (13:11).

If Muslim families are to survive the current social and structural changes in North America, they must actively initiate social changes in the society in which they live. Humanity is told that as a vicegerent of Allah (2:30), it is under moral obligation to reform its own thinking and behaviour in order to create a just and morally balanced self and society (3:110).

The challenge in the next millennium for Muslim families is not from the external environment; it is from within. Islam has a lot to offer to the ongoing debate on the future and status of the family. The practical implications of the answers found in the Qur'an for those who advocate stability of the family and society are immense.


(Wahida Chishti Valiante is a psychotherapist, specializing in Family counselling. She has made numerous presentations on treatment of families from an Islamic perspective to academic institutions and professionals both in Canada and the US.)

Islam and Family Protection

Islam and Family Protection
Prepared by: Dr. Mohammad Ali Al-Khuli, Extracted from his book, "The Need for Islam" (http://www.islam-qa.com).


Al-Hamdulillaah (Praise be to Allah)

Islam serves the psychological health of man in different ways. In this part, I am going to deal with how Islam organizes man-woman relationships.

The Safety of the Family

Islam gives priority to the safety of the family, since it is considered to be the highest social unit, and helps to ensure the physical and psychological needs of all. If the family is destroyed through divorce, the husband suffers the loss of his mate, the wife suffers the loss of her mate, and the children suffer the loss of their father, their mother, or both.

How can the child grow healthily without parents? A child does not need milk and food alone. He needs love also. He needs guidance. He needs an example to imitate. He needs attention. He needs a language model so as to learn language. The child, who is the adult of tomorrow, cannot grow socially, emotionally, and mentally as well as he should, outside his family. A child deprived of his parents? affection usually develops emotional disorders. When he lacks his parents? love, he feels everybody hates him. So he may develop anti-social attitudes. His social maladjustment and emotional maladjustment usually result in mental disorders.

Family as the Best Place

The family is the best place for a child to grow emotionally, socially, mentally, and even physically. Therefore, Islam protects the family so as to protect the child. In other word, Islam protects everyone by protecting the family, because every one of us was a child and because the child of today is the adult of tomorrow.

Protecting the Child

Islam protects the child in several ways. One of them is to prevent the possibility of having children born outside families. In other words, Islam prevents having children outside marriage. In the other words, Islam prevents illegitimate children. As we know his father, or mother, or both usually abandon an illegitimate child. An illegitimate child is usually sent to an orphanage or special centers, where the child gets food and clothes, but cannot get the affection he needs.

No Illegitimate Children

How does Islam prevent illegitimate children? Islam limits sexual intercourse to marriage only. This limitation is not a theoretical one; it is a practical one. Islam prohibits the free intermingling of two sexes, because if the two sexes intermingle freely, nothing can stop illegal sexual intercourse. Islam is a perfect net of instructions. If the sexes intermingle freely, the unavoidable result is illegitimate sexual intercourse and illegitimate children. Islam wants legitimate children only and legal sexual intercourse only. Therefore, Islam prevents the free intermingling of the two sexes.

Decent Dress

Not only that, but Islam also requires the woman to dress decently. In Islam, the woman?s clothes should cover her hair and all her body except hands and feet. If the woman is semi-naked, as she is in some countries, the result is obvious. If the woman is publicly semi-naked, she becomes a female only.

The Wife and the Mother

Islam looks at the woman as a wife and a mother. In contrast, some non-Islamic societies look at a woman mainly as a sex object at the expense of her role as a wife and her role as a mother. As a result, Islam formulates instructions to suit the woman?s role as a wife and the woman?s role as a mother, because the family needs a wife dedicated to her husband and a mother dedicated to her children.

We said that Islam blocks the way to illegitimate children by blocking the ways leading to illegal sexual intercourse. This is one way to protect the child. The second way to protect the child is to protect the family. When marriage takes place, a new family is established. When children are born, the family grows in number. Islam protects the family from divorce, which damages all the members of the family.

No Free Intermingling

Islam does not allow the husband to intermingle freely with other women so as to protect his relation with his wife. Islam does not allow the wife to intermingle freely with other men so as to protect her relation with her husband. In Islam, the husband is wholly tied to her husband. This is the only way to protect marriage from divorce, to protect the family from destruction, and to protect children from fatherless ness, motherless ness, or both.

In contrast, in societies that allow the two sexes to intermingle freely, there are two main problems. Firstly, in such societies there are many cases of illegal intercourse and illegitimate children. Secondly, marriage is increasingly short-lived, and divorce is the end of many marriages. Of course, divorce is not only the end of marriage, but also the beginning of problems for the ex-husband, the ex-wife, and their children.

I must observe that although western countries are scientifically and technologically progressive and are sensitive to statistics related to industry and economy, they do not show the same sensitivity to statistic related to social life. When a western economist considers the figures and numbers of a certain economy, he concludes something about that economy. In contrast, when a western sociologist or psychologist considers the statistics of divorce in his country, he concludes nothing!

Protecting Marriage

In some western countries, 60% of marriages end up in divorce. What does this mean? It simply means that the social structure there destroys marriage and that the western way of life nowadays leads to the destruction of marriage and the destruction of the family. This result is not difficult to predict. In the west, the two sexes mingle freely; alcohol is drunk as frequently as water; woman are almost naked everywhere. The result of this mixture is clear.

In some non-Islamic countries, the formula now is this:

Males + Females + Alcohol + Feminine Nakedness = Illegitimate Children + Destruction of Marriage + Homeless Children.

In the contrast, the Islamic formula is exactly the opposite:

Males separated from Females + No Alcohol + Feminine Modesty = Legitimate Children + Protection of Marriage + Protected Children.

I think it is time for western specialists in psychology and sociology to look into the statistic about their social disease and to compare these statistics with others in Islamic countries in order to have a practical clue about the difference between Islam and no-Islam. Islam protects the child by protecting the family and by protecting marriage. Islam guarantees a true father and true mother for every child and thus secures the psychological health of the child.

Community Life in Islam

Community Life in Islam
by Muhammad Qutb

This is another of the classic articles published by The Muslim magazine in the 1970's. This article is by Muhammad Qutb, brother of the shaheed Sayyed Qutb and a well known author in his own right.


The social organisation of ]slam is founded on the unit of the family. The family has been assigned an important place because Islam is the religion suited to human nature- din ul-fitra (the natural religion). Human nature is constituted in such a manner that it finds no peace, stability or relaxation except within the family environment. The Qur'an says,

"And one of His signs is that He created mates for you from yourselves that you may find peace of mind and He put between you love and compassion; surely there are signs in this for people who reflect."

This indicates the importance attached to family life in Islam.

Another reason why the family is highly regarded in Islam is that it is the natural place where a child can be brought up. The family is the nest where a child can grow between two loving parents and from this atmosphere pick up a temperament of kindness and compassion. According to the Qur'an, Man is capable of following either of two paths,

"By the soul, and Him who completely formed it, and inspired into it its faculty of distinguishing and power of choosing wickedness and piety."

In order for a person to choose the right path he must be guided and educated. Kindness is part of human nature together with other potential tendencies of hatred and hostility. Kindness can be made to dominate over other natural feelings if it is developed by family education.

Like every other human group the family has to have a leader. The father should take this responsibility. This should not be misunderstood as underestimating the role of women. The basic equality of man and woman is clearly stated in the Qur'an,

"So their Lord accepted their prayer, saying: I will not waste the effort of a worker among you, whether male or female."

While the equality of the sexes is recognised, a responsible leadership for the family is found necessary in Islam. It was the will of Allah that the husband should take the responsibility.

The industrial revolution has from the very start been destructive to the family system. This is not to say that industry is intrinsically evil and a menace to mankind. On the contrary man is commanded by Allah to make use of the resources of the earth,

"It is He who hath produced out of the earth and hath given you a habitation therein."

The industrial revolution, in order to inhabit and exploit the earth has followed a damaging path. One damage that has been caused was the forcing of women to forsake the home and go to work. The family system has been destroyed, leading to unhappiness for both men and women. Just look at the divorce rates in the United States. Recently the psychologists and criminologists have come to admit that the absence of parental guidance contributes to increasing delinquency.

The second important feature of community life in Islam concerns the relation between the individual and society. The two are not treated as if they are in conflict. In both the communist East and the capitalist West the individual is regarded as being opposed to the community. While individuality is suppressed and crushed in a communist system, society is fragmented by the capitalist system. The balance is achieved in Islam because both the individual and society are founded on the same base-worship or service of Allah. When this common base is not found every individual is bound to become a separate island. Huxley has described how every individual in Western society has become a sort of island in a wide ocean. I still remember a report in an American magazine of a killing in broad daylight in Boston. The victim screamed so loudly that most people in the area looked out of their windows. When an enquiry was made to find out why no one came to help the victim, the answer was not that people did not want to risk their lives facing an attacker, but that they did not wish to interrupt their TV programme.

The role of the individual in Islam is not limited to the five rituals. The Muslim in an Islamic society has a greater responsibility than is usually understood by the term ibada or worship. This term has sometimes been wrongly used to define the rituals exclusively, and another term was coined to cover social relations. Ibada is used in the Qur'an to cover all aspects of life,

"I have not created jinn and men for any other end than that they should serve me."

All life's activities are thus included as acts of worship. Nothing is required from a Muslim beyond service to Allah, and nothing is accepted from him which is not a service. The Qur'an explains this further,

"Say: 'my prayer and my sacrifice and my life and my death are all for Allah, the Lord of the worlds.'"

Every individual's responsibilities fall into two parts. First is his responsibility to adhere to the teachings of Islam. This reforms and refines his character. Second is to enjoin good and forbid evil-which is social reform. If we consider the following verse,

"You are the best of nations raised up for the benefit of men: you enjoin what is right and forbid the wrong and believe in Allah."

There is a reason why enjoining good and forbidding wrong comes first, even before faith. It emphasises the Muslim's duty and implies faith can only be realised by certain actions. There is a tradition that exemplifies this relation between the individual and society:

"Those people who are mindful of their duties to Allah and those who are not are like two groups on board a ship. Those on the lower deck decide to make a hole in the ship in order to draw water. If they are not prevented by those above then all will perish. However, if they are stopped then all will remain safe."

The third feature of community life in Islam is that there is a detailed code of behaviour for the Muslims. Not only are the individual's life, property and honour protected, but his dignity and privacy is so sacred that back-biting, spying and slandering is prohibited. These values ultimately lead to a peaceful and united society.There is also respect for the elders and generosity to the neighbour. People should greet each other with salaam-acquaintances and strangers alike. There is a tradition that once Muslims complained to the Prophet, peace be upon him, that they could not afford to give charity every day. The Prophet, peace be upon him, explained that a smile offered to another was also an act of charity.

Islam is both realistic and idealistic. Human nature is accepted with all its weaknesses. Everybody is expected to achieve a minimum of moral strength, but there is no limit to the moral heights that man can climb. Man can reach the level of those described in the Qur'an,

"they prefer (others) before themselves, though poverty may afflict them."

The first Muslim society was genuine and serious in adhering to Islam, and so constituted the nation described in the Qur'an as the best. The revival of Islam depends on putting its values into practice. The adoration of our past is useful only when it inspires us to try to emulate our predecessors.

Tawhidic Framework for Family Life

Tawhidic Framework for Family Life:
Reflections on Islamic Texts
By Zeenath Kausar

(Editor's Note: It appears that this article was scanned from a printed text of the Muslim Education Quarterly, and the scanner had some trouble with the character recognition. I had to do a lot of reconstructive work to put it in order. The placement of the footnotes in the text was entirely lost. However, the article makes many good points and is definitely worth reading. )

Introduction

The family is the basic unit of human civilization. It is the first institution where husband and wife learn how to live peacefully through mutual understandsing and mutual concern for each other. It is the first institution where children learn how to share and care for each other, how to respect elders and how to show affection to the young. Family is the institution which also disciplines the sexual urge of a man and a woman and teaches them how to satisfy their sexual instinct in a responsible manner. Family is also the only legitimate institution for procreation without which either the human race would be extinct or human beings would be reproduced in an illegitimate way.

But at the present time, the family is under fatal attack by a few modern and post-modern feminists. Hence in this paper an attempt is made to present the Islamic stance on sexuality, reproduction and family life. It is argued that Islam perceives sexuality, marriage, reproduction and family life as indispensable to the Islamic way of life which is anchored on the Islamic principles of Tawhid (monotheism).

Life an Integrated Whole

Islam, which implies willing and complete submission to Allah, is the complete way of life. It embraces all aspects of life-sexual, reproductive, marital and familial. It underlines two important points: firstly, that Islam perceives life as an integrated whole and for this reason sexuality and reproduction are parts of the Islamic system of life, not outside it; secondly, Islam - which is a Divinely ordained system of life - possesses Divine injunctions and regulations in its texts - the Qur'an and the Prophetic traditions - for the regulation of sexuality, reproduction and all that are related to these.

The Islamic philosophy of Tawhid integrates all aspects of life. Tawhid implies unity of God, unity of the prophets, unity of life, unity of mankind, unity of the purpose of creation, unity of knowledge, etc. The fundamental beliefs that there is no God except Allah and that the Prophet Muhammad is the last messenger of Allah for the whole mankind; that we have to follow Allah's ordained way of life (Islam) to be successful here and in the hereafter (akhirah); and that in Allah vests judgements of rewards and punishments in the akhirah are all the principles of Tawhid. Hence, questions on 'sexuality' and 'reproduction' are also anchored on the Tawhidic paradigm.

Vicegerency: the Purpose of Life

The very raison d'etre of the creation of man, according to the Qur'an, is the performance of the vicegerency of Allah. The Qur'an says:

Behold, thy Lord said to the angels: I will create a vicegerent on earth..

Hence, any thought and activity of man in Islam, be that sexual or reproductive, should be ultimately related to this purpose of life-vicegerency of Allah.

Sexuality and Reproduction

With this brief background, it is easier now to look into the Islamic texts on sexuality and reproduction. Sexuality in Islam is not trivialised as man's animalistic functions to be tackled by his own whims and fancies. Sexuality is perceived as one of the essential aspects of man's life, to be regulated and disciplined through proper guidance. A man and a woman in Islam can enter into sexual relationships only after marriage which is considered as a "sign" of Allah and the ways of the prophets. The Qur'an says:

And among His Signs Is this, that He created mates from among yourselves, that ye may Dwell in tranquility with them.

We indeed sent messengers before you (0 Muhammad) and we assigned them wives and children.

It implies that in Islam, the very basis of marital relationships between husband and wife through which they can engage in sexual activities is their nature as Divinely-created beings. Furthermore, this 'love' is already implanted in husband and wife each other by Allah so that they may live in peace and harmony. The Islamic attitude towards sexuality goes entirely against the mere ravings in man/woman and its satisfaction through illegitimate ways. In Islam it is 'love' and a strong covenant (nikah) - and not 'force' or temporary arrangements outside marriage or cohabitation that unite a man and a woman. For this reason all types of pre-martial and extra-marital relationships, fornication, and abnormal sexual activities are strongly condemned in Islam. The Qur'an says:

Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils).

Islam thus makes a distinction between sexuality that is constrained and disciplined through marital relationships, and sexuality which transgresses the bounds of moral and spiritual values. Islam does not overlook the sexual drive in man but institutionalises it through marriage to protect man from immorality.

The Prophet Muhanunad (p.b.u.h.) said:

0 young men! Those among you who can support a wife should marry, for it restrains eyes from casting (evil glances) and preserves one from immorality.

As sexuality outside marriage is illegitimate, marriage without the proper consent of marriage partners is also invalid. The Prophet Muhanunad (p.b.u.h.) said:

A widow shall not be married until she be consulted, nor shall a virgin be married until her consent be asked... and if she refuses, she shall not be married by force.'

Therefore, marriage in Islam is neither an imprisonment for woman that is forced upon her as a punishment, nor enslavement that makes her subservient to man. Marriage is a covenant of faith and consent, and a bond of love and concern. Marital relationships, where sex plays a most important role, are to be guided by moral and spiritual values. Husband and wife complement each other since the husband provides protection and economic support to his wife and his wife guards her chastity and her husband's possessions as her moral obligations. The Qur'an says:

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.

Thus, husband and wife in Islarn complement each other and do not compete against each other for domination and supremacy. They are friends and partners in their role as vicegerents of Allah. Both have rights and duties towards each other and both have obligations to Allah. This is very clearly stated in the Qur'anic verse which proclaims equality in the very creation of man and woman, pointing out their creation from a single soul:

O mankind, be conscious of your duty to your Lord, Who created you from a single soul, and created of like nature his mate, and from the two created and spread many men and women; and be mindful of your duty to Allah in Whose name you appeal to one another and to (the ties of) the womb. Verily Allah watches over you.

Even if sexual satisfaction is gained by man and woman while being mindful of its etiquette as ordained in the Qur'an and Sunnah, it is regarded as worship ('ibadah) and charity (sadaqah). The Prophet Muhammad (p.b.u.h.) said:

Did Allah not make for you that from which you can give sadaqah? Verily for every time you say Subhan Allah, there is a sadaqah and for every time you say Allahu Akbar there is a sadaqah and for every time you say La ilaha illa'llah there is a sadaqah and for every time you say Alhamdulillah, there is a sadaqah and in every act of enjoining what is right there is sadaqah and in every act of forbidding evil there is a sadaqah and in your sexual relations there is a sadaqah.

Thereupon the companions asked: O Messenger of Allah! Is there a reward for one of us when he satisfies his sexual desire? The Prophet replied: Don't you think, if he had satisfied it with the forbidden there would have been a sin upon him?

The companions said 'yes'.

The Prophet (p.b.u.h.) then said: In the same way when he satisfies it with that which is lawful, there is for him in that a reward.

Thus, sexuality is never perceived in Islam as a mere carnal desire of man to be fulfilled in any way as he pleases. Instead men are ordained to follow certain etiquette in their sexual relationships so that they should remember Allah even before this act and do not fall prey to the Satanic trap. This can be easily gleaned through a careful reading of a few Prophetic traditions on these matters.

It is stated that the husband should place his hand on the forelock of his wife at the time of consummating the marriage and pray for Allah's blessings. The Prophet Muhammad (p.b.u.h.) said:

When any of you marries a woman he should hold her forelock, mention Allah the most high, and pray for His blessings, saying O Allah, 1 ask You for the good in her and the good with which You have created her, and I seek refuge in You from the evil in her and the evil with which You have created her.

Furthermore, according to some other traditions, it is desirable that the husband presents to his wife something to drink to show kindness to her and to offer prayer together to remain close ever after for the good and seek refuge in Allah from the evil. It is also evidenced from several traditions that it is commendable to perform 'wudu' (ablution) after sex before one goes to sleep, and it is obligatory to take a bath after sex in order to attain ritual purity.

It is quite obvious from the above discussion that sexuality in Islam is neither perceived as an objective of life to be totally immersed in, with no other moral and spiritual considerations, nor a beastly act to be fulfilled through any means for its own sake.

Islam disciplines the sexual desire of man and also expects him to remember Allah even while joining his wife for sex. Islam also tells him to pray to Allah to protect the child from evil, if a child is granted as a result of the union, as is clear from the following prayer and Prophetic tradition:

In the name of Allah, O Allah, keep us away from the devil, and keep the devil away from that which You may grant us (offspring).

The Prophet Muhammad (p.b.u.h.) said:

After that, if Allah decrees that they will have a child, the devil will never be able to harm that child.

It also implies that Islam not only enjoins man to remember Allah before his sexual relationship but also makes him conscious of his responsibility towards his prospective child to protect him from the Shaytan.

Family- Parents' Obligations Towards Children

Sexuality, reproduction and responsibility towards children are interconnected in Islam through the institution of family. Family is the first place where children are not only nurtured but also taught basic morals and etiquette so they can appreciate Islamic ethos and values. A stable family will give rise to a stable society and a stable civilization. All this requires that both parents and children should be mindful of their obligations towards each other along with their rights, so that they may love and respect each other. Islam enjoins its adherents to love children and to be mindful of their responsibilities towards them from their very inception and even earlier to it. The Qur'an says:

... and be mindful of your duty to Allah, in whose name you appeal to one another, and (be mindful of) the ties of the womb.

Thus, Islam emphasizes that parents should realise that the proper development of the child should begin from the mother's womb itself. Hence the parents should be concerned about their prospective child from the very beginning.

It is already proven scientifically that a pregnant woman should abstain from alcoholic liquors and narcotics and should also avoid tensions. If she fails to observe all these precautionary measures, complications may affect her own health and also the health of her child in the womb. It is also pointed out that the relationship between the prospective mother and the prospective father should not be conflict-ridden, as such conflict adversely affects the mental and physical health of the prospective mother and eventually the prospective child.

Islam commands its believers not only to take care of the physical upbringing of their children but also their educational, moral and spiritual development. The Qur'an says:

O you who believe, strive to protect yourselves and your wives and children from the fire.

Obviously, the best way of protecting children from the fire is through providing proper education and training. More than the wealth and material property, children badly require from their parents the best education for their real success here and in the hereafter. The Prophet Muhammad (p.b.u.h) said:

Of all that a father can give to his children, the best is good education and training.

In the contemporary age, where the Muslim Ummah is facing multitudes of intellectual challenges, the above Prophetic tradition needs greater focus. Unless children are brought up with proper education and skills, they become easily susceptible to alien cultures and lifestyles. The strong foundation of Islamic culture and civilization depends on sound education and training of the children. It is necessary for them to be well acquainted with the dominant ideologies as well as the comprehensive Islamic system of life so that they are able to become role models in the future, and to take care of the Ummatic responsibility vis-a-vis mankind. The Qur'an teaches us to pray to Allah for our children in these words:

My Lord help me keep the prayer and (also) let my offspring (do so). Our Lord accept my appeal! Our Lord forgive me and my parents. Our Lord! grant us in our spouses and our offspring the comfort of our eyes and make us a model for the needful.

It also implies that Islam completely rejects the perception of women and children as either a burden or an oppressed class. In fact, Islam requires men to look at their wives and children as comforters of their eyes and a source of joy, peace and solace - not as a suppressed and oppressed class to be dominated and overpowered. Man's domination of women and children goes against the very spirit of Islam which asserts that "command is only for Allah" not for man.

When a child is born, the Islamic clarion call that 'there is no God but Allah' is conveyed into his/her ears, which implies that he/she should submit to none save Allah. Besides this, it is also evident from one of the traditions that whenever a child in the household of the Prophet (p.b.u.h.) started speaking a little, the Prophet (p.b.u.h.) used to teach him or her the second verse of Surat al-Furqan which gives the message of Allah's sovereignty and Oneness. The translation of this verse is as follows:

Allah is He to Whom belongs The dominion of the heavens And the earth; no son Has He begotten, nor Has He A partner in His dominion. It is He Who created All things, and ordered them In due proportions.

Thus Islam emphasizes that children should be ingrained with the Tawhidic message and that they should willingly submit to none but Allah. It does not however mean that they are not expected to obey their parents, rather Islam enjoins children to be good to their parents which will be discussed later. Islam also encourages that both parents should express their utmost love to their children, give them time, play with them and cheer thern up through interacting with them in many ways. It is reported that an Amir who held a high position in the government during the reign of Khalifa 'Umar (may Allah be pleased with him) once visited the house of the Khalifa and was surprised to see that some children had mounted the chest of the Khalifa and were engaged in playing. Seeing the astonishment of Amir the Khalifa enquired about his treatment of his own children. Upon his reply the Khalifa said: "Amir, you are a follower of the Holy Prophet (peace and blessings be upon him) and yet are ignorant of the important injunction that a Muslim should behave towards his family members with extreme love and deep tenderness."

Islam is against the despotic and tyrannical attitude of the husband towards the wife. Islam expects from man a gentlemanly behaviour and not a harsh attitude towards his family. The Prophet (p.b.u.h.) said:

The best of you is he who is the best to his family, and I am the best to my family.

The relationship between man and woman in Islam is not therefore the relationship of master and servant but that of "garments" to each other and also of protecting friends of one another. The Qur'an says:

They are garments for you and you are garments for them.

Thus the very bases of family in Islain are faith, love, concern and care for each other so that it turns out to be a civilizing ground for children. A husband and wife who live in love and peace with each other can concentrate on their children's well-being and can bring them up with moral excellence, a good education and the best spiritual orientation. Such children would not only contribute their potentials towards the construction of society in the future, but will also remain as a blessing for their parents even after the death of their parents. Parents of such children will continue to enjoy the rewards of the education and training which they imparted to their children. The Prophet (p.b.u.h.) said:

The actions of a man cease with his death. But there are three deeds whose reward and blessing continue to reach him even after death: One is that he should make a sadaqah jariah (recurring charity); secondly, he should leave behind a legacy of knowledge from which people may continue to derive benefit; and the third is pious offspring who continuously invoke mercy of Allah upon him."

Children are blessings which Allah bestows upon parents. But if the children are not educated and trained properly, they become nuisance to the parents and the society. Whereas, if children are properly educated and trained, they shall become bearers of the Islamic mission, transmitters of Islamic culture in the society and also bring the best rewards to their deceased parents.

Islam forbids abortion and infanticide. The Qur'an says:

Slay not your children fearing poverty. We shall provide for them and you. Lo! the slaying of them is a great sin. Those who kill their children out of their foolishness are the greatest losers.

Thus, abortions, child abuse and infanticide are all considered as heinous sins in lslam. Islam by its very nature is against cruelty and barbarity. Any use of devices such as the contraception loop, shield, plastic or anything to cause abortion is forbidden. Even if abortion is done within seven days of conception, it is unlawful, since the fertilized ovum is going to be a human being. However, only on one condition is abortion allowed-to save the life of the mother.

It is also important to point out here that Islam is not against technology but the misuse of technology. For instance, if technological devices help mothers to lessen complications during prenatal period and childbirth, Islam has no objection and would in fact consider that to be commendable. But if the technological devices are used to help unmarried women or teenage girls to have babies if they wish to, Islam strongly objects to it. Similarly, Islam is against the production and use of contraceptive devices to help umnarried women or teenage girls engage in sexual relationships without becoming pregnant. Islain condemns the development of high-tech reproductive aids to produce 'artificial' mothers, 'artificial' fathers and 'artificial' children and also of technological devices by which lesbians and homosexuals can engage in perverted sexuality and also be able to get children. In fact Islam is totally against all deviant forms of sexuality. The Qur'an says:

Would you really approach men in your lusts rather than women? Nay, ye are a people (grossly) ignorant.

Islam no doubt encourages man to beget children, but through rightful means, not through any unlawful act. The Qur'an points out how Prophet Zakariyya (peace be upon him) prayed to Allah for the pious offspring even at a very old age:

Lord! Bestow upon me by Thy bounty goodly offspringLo! Thou art the Hearer of prayer.

As far as the invitro fertilization and test tube babies are concerned, Muslim scholars consider them lawful only if the ovum and the sperm come from a married couple and the embryo is transferred into the uterus of the wife herself. The use of the invitro fertilization by a woman or man who are not married to each other is not permitted in Islam.

The Islamic stance on artificial insemination is also quite clear. It forbids the use of the sperm of anyone other than that of the husband for artificial insemination. Such an act is tantamount to adultery, from the Islamic perspective, since it falls outside the marital union of a man and a woman.

Obligations of Children Towards their Parents

There is a reciprocity of rights and duties in Islam. While parents are enjoined to be mindful of their children for their overall development, children are also exhorted to be obedient and kind to their parents. Both parents and children have respective duties towards each other along with their rights. There are several Qur'anic verses and Prophetic traditions which throw light on the etiquette of children towards their parents. The Qur'an says:

Thy Lord hath decreed that ye worship none save Him and (that ye show) kindness to parents.

Islam thus ordains children to be kind and grateful to their parents. Good conduct towards parents is even regarded as a key to paradise. The Prophet (p.b.u.h.) said:

Your entry into Paradise or Hell depends on your good or bad conduct towards your parents.

Another tradition of the Prophet (p.b.u.h.) also highlights the necessity of fair treatment to parents by children:

Let that man be disgraced, and disgraced again, and let him be disgraced even more. The people enquired: "O Prophet of God (p.b.u.h.) who is that man?" The Prophet affirmed: "I refer to the man who finds his parents in old age - both of them or one of them - and yet did not earn entitlement to Paradise by rendering good service to them."

It seems also pertinent to point out here that although children are exhorted to be obedient and kind to both parents, a greater emphasis is given on better treatment and devotion to the mother. This is obviously because of her greater sacrifice and suffering for children. The Qur'an says:

And We have enjoined on man kindness to his Parents: In pain did his mother Bear hint, and in pain Did she give him birth. The carrying of the child To his weaning is A period of thirty months.

This is also illustrated through various Prophetic traditions, for example:

I enjoin man about his mother. I enjoin man about his mother. I enjoin man about his mother. I enjoin mean about his father.

Motherhood in Islam is not discarded as a burden, a stumbling block for woman's development, a source of oppression and suppression. It is looked upon with respect and honour and is considered as a blessing from Allah. Motherly affection and care are deemed indispensable for the proper upbringing of children along with the father's affection and concern.

Motherhood is regarded as an essential institution for human civilization. As discussed above, Islam attaches great importance to the mutual love and concern for each other in the family. As the father is asked to pray to Allah to make his wife and children comfort for his eyes, children are also exhorted to show glances of love and devotion to parents. The Prophet (p.b.u.h.) said:

"The pious offspring who casts a single look of affection at his parents receives a reward from God equal to the reward of an accepted hajj." The people submitted: "O Prophet of Allah (peace be upon you), if someone casts a hundred such glances of love and affection at his parents, what then?" The Prophet replied: "Yes, indeed, even if one does so a hundred times a day, he win get a hundredfold reward. God is far greater than you imagine and is completely free from petty narrow mindedness.

Children are also exhorted to pray for their parents:

O, our Lord! Grant forgiveness to me and my parents and pardon all the faithful on the day of Reckoning.

Conclusion

The main points from the above discussion can be summarised as follows:

Sexuality, reproduction and parent/children relationships in the family are all perceived in Islam as natural and essential aspects of man's life and are not separated from the whole Tawhidic framework of life and thought. Man is always reminded of Allah's guidance all through these relationships.

Sexual relationships and reproduction outside marriage are considered unlawful.

A loving, peaceful and harmonious relationship between husband and wife is greatly emphasized.

Man's domination and woman's subservience to man are completely rejected. Man and woman complement each other and are not against one other. The Islamic family system is based on mutual love among family members.

An affectionate, cordial, and deeper relationship between parents and children is strongly upheld in Islam. A stable family with caring parents and children is required for a better society and a healthier civilization.

We cannot, however, afford to be complacent about the Islamic view of sexuality, reproduction, husband-wife relationships and parent/child relationships without putting these theories into practice.

In some families men tend to keep a despotic attitude towards women and children, resulting in a big communication gap between the husband on one hand, and the wife and children on the other. Some men expect from women only the service of cleaning and taking care of the children. An open exchange of thoughts and discussion of any problems of the outside world, of the Muslim Ummah, or of any fields of knowledge is almost absent. Instead of a loving and caring environment in the household, a tense environment prevails because men usually distance themselves from the women and children as a mark of their artificial 'honor'. This sort of 'honor' sometimes even turns to be 'horror' for other family members and distorts the relationships among the members.

In some cases, women alone are expected to take over all the responsibilities of caring for the children, while the men are completely exempt from it. For better emotional upbringing of children, both mother and father are required to play important roles. In those families where women are hardly educated, it is all the more problematic for children to get a proper education. Whereas in some cases, where both parents are educated and young, again children become the victims since they do not get proper attention from their parents. Men claim that they are too busy, while women blame men for non-cooperation in household. These women often feel that they are overened with a double workload, and tend to neglect the children. Children feel alienated from both parents.

Due to a lack of mutual understanding and confidence, the relationships between husband and wife grow tense and soinefimes give rise to divorce. Children of divorced parents turn out to be aggressive and anti-social. Hence, in the contemporary age of sexual and familial crises, it seems imperative for the Islamic Ummah to strengthen the institution of family.



Notes & References

For a comprehensive and convincing study on Islam as the complete way of life, see various books of Syed Abul Mawdudi such as Islamic Way of Life, Lahore, Islamic Publications, 1992; see also Let us be Muslims, Kuala Lumpur, The Islaniic Foundation, A. S. Noordeen, 1991. For a Contemporary perspective on Islam, see Muhammad Ahmedullah Siddiqi (ed.), Islam: A Contemporary Perspective, Chicago, NAAMPS Publication, 1994.
See Ismail Raji al-Faruqi, Tawhid.. Its Implic£uions for Thought and Life, Herndon, HIT, 1982; Muhammad Nejatullah S:lddiqui Tawbid.. 1We Concept and the Process, in Khurshid Ahined and Zafar Ishaq Ansari (Ed), Islamic Perspectives: Studies in Honour of Sayed Abul Ala Mawdudi, Leicester, Islamic Foundation, 1979, pp. 17-33.
A]-Qur'an 2:30; For a concrete understanding of the universal missionary role of a Muslim, see Sayed Abut Ala Mawdudi, Witness unto Mankind, Leicester, Islamic Foundation, 1995.
AI-Qur'an 30:21
Al-Qur'an 13:38
AI-Qur'an 4:21
Al-Qur'an 17:32; see also Mohammed Abdur Rauf, Islamic View of Wonun and the Family, Chicago, Kazi Publications, 1996.
Sahih Muslim, chapter, The Book of Marriage, ljadith no. 3213, p. 703 quoted by Khurshid Ahmed, Family Life in Islam, Leicester, Islamic Foundation, 1974, footnote 33, p. 20.
Mishkat, quoted by Khursffid Ahined in Family Life in Islam, Leicester, Islamic Foundation, 1974, footnote 53, p. 30.
AI-Qur'5n 4:34.
AI-Qur'5n 4: 1.
@a4ib Muslim, An-Nasa'i and Ahmad quoted by Muhammad Naasir Ad-Deen Albaaniy, in The Etiquettes ofmarriage and Weddings, Los Angeles, a]-Madinah School, 1986, p. 17.
$abih Al-Bukhari, Aba Diiwad and others quoted by Mubarnmad Naasir Ad-Decn Albaaniy, in The Etiquettes ofmarriage and Weddings, Los Angeles, al-Madinah School, 1986, p. 5.
See for etiquette of married life in Islam, Muhaminad Yousuf Islahi, Etiquettes of Life in Islarn, Lahore, Islamic Publications Ltd., 1979, pp. 206-219; see also Muhammad Naasir Ad-Deen Albaaniy, The Etiquettes ofmarriage and Weddings, Los Angeles, al-Madinah School, 1986, pp. 9-12.
See for etiquette of mattied life in Islam, Muhammad Yousuf Islahi, Etiquettes oflife in Islam, Lahore, Islamic Publications Ltd., 1979, pp. 206-219; see also Muhammad Naasir Ad Deen Albaaniy, Ale Etiquette ofmarriage and Weddings, Los Angeles, a] Madinah School, 1986, pp. 9-12.
See for the domestic life of Prophet Muhanimad as a husband, Muhammad Abdul Rauf, The Islamic Family: A General View, Kuala Lumpur, Dewan Babasa dan Pustaka, 1994, pp. 10-38; see also Muhammad Nassir Ad Deen Albaaniy, The Etiquettes ofmarriage and Weddings, Los Angeles, al-Madinah School, 1986, p. 6.
AI-Qur'an 4: 1.
See Interview of Dr. llham al-Talib by Dr. Zeenath Kausar, Reproduction, Technology and Islam, audio cassette and unpublished paper, International lslwnic University, Malaysia, Library, 1995; see also Chiam Heng Keng, Children: Our Heritage, Kuala Lumpur, University of Malaya, 1992.
AI-Qur'an 44:6.
Mishkat al-Ma@abib quoted by Khurshid Ahmed in Family Life in Islam, Leicester, Islaniic Foundation, 1974, p. 22.
AI-Qur'an 14:40-41.
AI-Qur'an 27:74.
AI-Qur'an 12:40.
Muha.mmad Yusuf Islahi, Etiquettes of Life in Islam, Lahore, Islamic Foundation Ltd., 1967, p. 227.
A]-Qur'an 25:2.
For a comprehensive discussion on the rights of children and obligations of parents, see Hainmudah 'Abd al-'Ati, The Family Structure in Islam, Indianapolis, American Trust Publications, 1977, pp. 182-283; see also Muhammad Yusuf Islahi, Etiquettes of Life in Islam, Lahore, Islamic Foundation Ltd., 1967, p. 230.
Tirmizi, quoted by Syed JaWuddin Ansar Umari, in Woman and Islam, (English tr. Zeenath Kausar), Aligarh, 1990, p. 30.
A]-Qur'an 2:187, Muslim quoted by Muharnmad Yusuf Islahi, Etiquettes of Life in Islam, Lahore, Islamic Foundation Ltd, 1967, p. 231.
AI-Qur'an 17:31; see for a detailed discussion on birth control and abortion, Muhammad Abdul Rauf, The Islamic Family: A General View, Kuala Lumpur, Dewali Bahasa dan Flustaka, 1994, pp. 64-77.
AI-Qur'an 6:140; see for pro and against arguments on birth control, M. Mazheruddin Siddiqui, Women in Islam, Delhi, Adam Publishers and Distributors, 1993, pp. 126-140.
See Interview of Dr. Ilham al-Talib by Dr. Zeenath Kausar on Reproduction, Technology and lam, audio cassette and unpublished paper, IIUM, Library, 1995.
AI-Qur'an 27:55.
A]-Qur'an 3:38.
For the problems related to Sperm Bank and other related issues in the West, see Wahiduddin Khan, Woman Between Islam and Western Society, New Delhi, The Islamic Centre, 1997, pp. 91-106; see also Interview on Reproduction, Technology and Islam of'Dr. llham a]-Talib by Dr. ath Kausar, IIUM Library, Malaysia, 1995.
For the problems of artificial insemination in the West, see Wahiduddin Khan, Woman Between and Western Society, New Delhi, The Islamic Centre, 1997, pp. 106-122; see also Interview on Reproduction, Technology and Islam of Dr. llham al-Talib by Dr. Zeenath Kausar, IUM Library, Malaysia, 1995.
Al-Qur'an 17:23.
Maja, quoted by quoted by Muhwnmad Yusuf Islahi, Etiquettes of Life in Islam, Lahore, slamic Foundation Ltd, 1967, p. 191.
Muslim, quoted by Muharnmad Yusuf Islahi, Etiquettes of Life in Islam, Lahore, Islamic undation Lid, 1967, p. 194.
Al-Qur'an 46:15.
Sunan, The Book of Al-'Adah, chapter on "Obedience to Parents", Hakim, Mustadrak, ol. 4, p. 150, quoted by Jalaluddin Ansar Umari, in Woman and Islam (English tr. Zeenath ausar), Aligarh, 1990, p. 21.
For a comprehensive discussion on woman as 'mother', 'daughter' and 'wife', see JaWuddin sar Umari, Woman and Islam (English tr. Zeenath Kausar), Aligarh, 1990, pp. 19-31.
For an understanding of the status of woman in Islam and the problems of Muslim society, see Jamal Badawi, The Status of Woman in Islam, Indianapolis, American Trust Publications, 1983; also Lamya AI-Faruqi, Woman, Muslim Society and Islam, Iiidianapolis, American Trust blications, 1987.
Muslim, quoted by Muhammad Yusuf Islahi, Etiquettes of Life in Islam, Islamic Foundations td, Lahore, 1967, p. 196; see also Hainmudah 'Abd at 'Ati, The Family Structure in Islam, ndianapolis, American Trust Publications, 1977, pp. 203-107.
Al-Qur'an 14:41.