(a) As a daughter:
The
Qur'En ended the cruel pre-Islflmic practice of female
infanticidc rvith thc threat: "And when the girl
fv,ho
wasJ
buried alive is asked,
for
v,hat sin she was killed.' (e g
l:g-9)
The
Qur'an went further to rebuke the unwelcoming attitude
of some parents upon hearing the neu's of the birth of a girl
instead of a bol': ",ltrd
y,hen
one o.f them is infornrctl qf
fthe
birth oJJ a
female,
hi.s
face
becotnes dark, antl he suppresse
grie!, He hides himse$.from Ihe people hecouse o.l' the itt o
v'hich he has been informed. Should he keep it in huniliotion rt
hurv it in the grttuntl? {Lnquestionab!.v, evil is w,hat they
decide." (Q 16:58-59)
Parents are duty-bound to support and shor+.kindness and
justice
to their daughters. Prophet Muhammad said: "lf,hoever
has a daughter snt{ tloes not hur.v her alive, tloes not itrsult her,
and does nol
favour
his son over her, ,4llfrh filf nrftnil into
Paradise;" and "Fl:hoever supports nro claughters until the.v
mature, he and I witl cotne on the Day a.f Juilgment thus (nn,d
he pointed v,ith his tv,o
fingers heltl rogether).', (Both hsdirhs
narrated by Ahmadt
,
A crucial aspecj in the upbringing of daughters that greatrl
influences their future is educaiion. Educafion is not only a
nght but also a responsibitity for all mares and females
Prophet Muhamma{. sa!d: "seeking knowredge is an obrigation
upon every A'{uslim." (Narrated by al-Ba1,haqi and Ibn Majah)
Islf,m neither requires nor encoumges female circurncision
.f1{ wnite it might be practiced by some Muslims in parts of
Africa, it is also practiced in those praces by other peoples
including christians. In fact female circumcision
did not
originate in Islam but was practiced rong before the rise of
Islam, Christianiry and possrb$ Judaism.rD"
(b) As a wife:
Marriage in IslEm is based on mutuar peace- love and
compassion, and not the mere satis$'ing or no*ao sexuai
desire (In Islam sexuar relations are onry alrowed within
ma-rriage). Among_the_ most impressive ,,.ries in the
eur,En
about nlarriage is the following "And of IIis s?g.n.r is: that He
created
for
you
from
yoarselves
mates that
.vou mav
find
tranquility in them; and He placed hetv,een
r-oi
affection and
mercy- Indeed in tha_t are signsfor a peopre rino gii" thoughr.,,
(Q 30:21, see also 42:ll and,Z:ZZg)
The female has the right to accept or reject marriage
proposals. According to Islf,mic shaii'ah (taw). a rvoman
cannot be forced to marry anyone without her consent.
The husband is responsible for the maintenance. protection'
and overall leadership
(qnram ahj of the familv- within the
framework of consultation
(Q 2:233) and kindness tQ
4:19)' The
mutuality and complementarit-y of husband and wife does not
tnean "subseryience" by either part]' to the otfuer' Prophet
Muhammad instructed Muslims regarding w'omen'. "I cotnrnend
you to be kind to t+,omen;" (Narrated by al-Bukhan and Muslim)
|nd
*The
best of Vou i.c the best to his wife." (Narrated b1" at
Termdhi) The
Qur'f,n
urges husbands to be kind and considerate
to their wives, even if a wife falls out of favour with her
husband or disinclination for her arises within him'. "And live
with them in kindness. Foruf yru dislike them
- perhaps
ltou
dislike a thing and Allah makes therein much good'" (Q 4:19) It
also outlaw.d tlte pre-Isldmic Arabian practice wherebl' the
sons of fhe deceased inherited tfueir father's widow(s) (tfietr
stepmothers) as if they were part of his estate. (see
Q
4:19).
Should marital disputes arise, the Qur'6n
encourages couples
to resolve them privately in a spirit of fairness and probitv.
Under no circurnstances does the Qur'fin
encourage- allow- or
condone family violence or physical abuse. In the extreme case
of a rebellious wife. and whenever greater harrn. such as
divorce, is a likely option, it allorvs for a husband to administer
a benign slap to his wife in a way that does not touch the face,
,our** oo physical harm to thc body nor lcalcs an--Y sort of
mark, making it more of a symbolic measure than a punitive
one. It may s€rve, in some cases" to bring to the wife's attention
the seriousness of her continued unreasonable behavior' and
may be resorted to only after exhausting other steps outlined in
the Qur'6n
in 4:34. If that measure is not likely to prevent a
marriige from cotlapsing, it should not be resorted to. Prophet
with the final revelation (i.e., the
eur'En) to all of mankind as
guidance for humanity until the Day of Judgement.
Prophet Muhammad is the spokesman for Allah by His
authority. Muhammad's duty wzls not only to deliver the
message which Allah revealed but also to explain it and put it
into practice as an example to be followed by mankind.
,ihus,
the
Qur'En and the authentic sunnah (sometimes referred to as
hadeeth) are the two main sources of Isldmic shari'ah (law).
sunnah refers to the words, actions and confirmations qconseni)
of Prophet Muhammad in matters pertaining to the meanio!
and practice of Isldm. It is based upon revelatiln from Allah.
In the
Qur'an, Allah has made obedience to the
prophet
mandatory upon the believers. The teachings of
prophet
Muhammad, i.e., his sayings and traditions relate-d and recoided
by those who actually witnessed or heard them, have been
carefully scrutinised concerning the reliability of their
ffansmitters. only those are accepted whose chain of narators
is known to be completely reliable and sound.
Acceptance of Prophet Muhammad as the final messenger
sent by Allah to complete His religion upon the earth eliminates
belief in atty claim to
prophethood
after nim. Thus, a Muslim
completely rejects the claims of all false prophet*.
.irr.
eur'En
states: "Muhammad is not the
father
of
fanyJ
one of your men,
but
[he
isJ the Messenger of Attdh ana siit
[i.e.,-lastJ of the
prophets. And ever is Alldh, of ail things, Knowing.,,(q33:40)
The
Qur'En ended the cruel pre-Islflmic practice of female
infanticidc rvith thc threat: "And when the girl
fv,ho
wasJ
buried alive is asked,
for
v,hat sin she was killed.' (e g
l:g-9)
The
Qur'an went further to rebuke the unwelcoming attitude
of some parents upon hearing the neu's of the birth of a girl
instead of a bol': ",ltrd
y,hen
one o.f them is infornrctl qf
fthe
birth oJJ a
female,
hi.s
face
becotnes dark, antl he suppresse
grie!, He hides himse$.from Ihe people hecouse o.l' the itt o
v'hich he has been informed. Should he keep it in huniliotion rt
hurv it in the grttuntl? {Lnquestionab!.v, evil is w,hat they
decide." (Q 16:58-59)
Parents are duty-bound to support and shor+.kindness and
justice
to their daughters. Prophet Muhammad said: "lf,hoever
has a daughter snt{ tloes not hur.v her alive, tloes not itrsult her,
and does nol
favour
his son over her, ,4llfrh filf nrftnil into
Paradise;" and "Fl:hoever supports nro claughters until the.v
mature, he and I witl cotne on the Day a.f Juilgment thus (nn,d
he pointed v,ith his tv,o
fingers heltl rogether).', (Both hsdirhs
narrated by Ahmadt
,
A crucial aspecj in the upbringing of daughters that greatrl
influences their future is educaiion. Educafion is not only a
nght but also a responsibitity for all mares and females
Prophet Muhamma{. sa!d: "seeking knowredge is an obrigation
upon every A'{uslim." (Narrated by al-Ba1,haqi and Ibn Majah)
Islf,m neither requires nor encoumges female circurncision
.f1{ wnite it might be practiced by some Muslims in parts of
Africa, it is also practiced in those praces by other peoples
including christians. In fact female circumcision
did not
originate in Islam but was practiced rong before the rise of
Islam, Christianiry and possrb$ Judaism.rD"
(b) As a wife:
Marriage in IslEm is based on mutuar peace- love and
compassion, and not the mere satis$'ing or no*ao sexuai
desire (In Islam sexuar relations are onry alrowed within
ma-rriage). Among_the_ most impressive ,,.ries in the
eur,En
about nlarriage is the following "And of IIis s?g.n.r is: that He
created
for
you
from
yoarselves
mates that
.vou mav
find
tranquility in them; and He placed hetv,een
r-oi
affection and
mercy- Indeed in tha_t are signsfor a peopre rino gii" thoughr.,,
(Q 30:21, see also 42:ll and,Z:ZZg)
The female has the right to accept or reject marriage
proposals. According to Islf,mic shaii'ah (taw). a rvoman
cannot be forced to marry anyone without her consent.
The husband is responsible for the maintenance. protection'
and overall leadership
(qnram ahj of the familv- within the
framework of consultation
(Q 2:233) and kindness tQ
4:19)' The
mutuality and complementarit-y of husband and wife does not
tnean "subseryience" by either part]' to the otfuer' Prophet
Muhammad instructed Muslims regarding w'omen'. "I cotnrnend
you to be kind to t+,omen;" (Narrated by al-Bukhan and Muslim)
|nd
*The
best of Vou i.c the best to his wife." (Narrated b1" at
Termdhi) The
Qur'f,n
urges husbands to be kind and considerate
to their wives, even if a wife falls out of favour with her
husband or disinclination for her arises within him'. "And live
with them in kindness. Foruf yru dislike them
- perhaps
ltou
dislike a thing and Allah makes therein much good'" (Q 4:19) It
also outlaw.d tlte pre-Isldmic Arabian practice wherebl' the
sons of fhe deceased inherited tfueir father's widow(s) (tfietr
stepmothers) as if they were part of his estate. (see
Q
4:19).
Should marital disputes arise, the Qur'6n
encourages couples
to resolve them privately in a spirit of fairness and probitv.
Under no circurnstances does the Qur'fin
encourage- allow- or
condone family violence or physical abuse. In the extreme case
of a rebellious wife. and whenever greater harrn. such as
divorce, is a likely option, it allorvs for a husband to administer
a benign slap to his wife in a way that does not touch the face,
,our** oo physical harm to thc body nor lcalcs an--Y sort of
mark, making it more of a symbolic measure than a punitive
one. It may s€rve, in some cases" to bring to the wife's attention
the seriousness of her continued unreasonable behavior' and
may be resorted to only after exhausting other steps outlined in
the Qur'6n
in 4:34. If that measure is not likely to prevent a
marriige from cotlapsing, it should not be resorted to. Prophet
with the final revelation (i.e., the
eur'En) to all of mankind as
guidance for humanity until the Day of Judgement.
Prophet Muhammad is the spokesman for Allah by His
authority. Muhammad's duty wzls not only to deliver the
message which Allah revealed but also to explain it and put it
into practice as an example to be followed by mankind.
,ihus,
the
Qur'En and the authentic sunnah (sometimes referred to as
hadeeth) are the two main sources of Isldmic shari'ah (law).
sunnah refers to the words, actions and confirmations qconseni)
of Prophet Muhammad in matters pertaining to the meanio!
and practice of Isldm. It is based upon revelatiln from Allah.
In the
Qur'an, Allah has made obedience to the
prophet
mandatory upon the believers. The teachings of
prophet
Muhammad, i.e., his sayings and traditions relate-d and recoided
by those who actually witnessed or heard them, have been
carefully scrutinised concerning the reliability of their
ffansmitters. only those are accepted whose chain of narators
is known to be completely reliable and sound.
Acceptance of Prophet Muhammad as the final messenger
sent by Allah to complete His religion upon the earth eliminates
belief in atty claim to
prophethood
after nim. Thus, a Muslim
completely rejects the claims of all false prophet*.
.irr.
eur'En
states: "Muhammad is not the
father
of
fanyJ
one of your men,
but
[he
isJ the Messenger of Attdh ana siit
[i.e.,-lastJ of the
prophets. And ever is Alldh, of ail things, Knowing.,,(q33:40)
No comments:
Post a Comment