منتديات فرسان المعرفة

أهلا وسهلا زائرنا الكريم ومرحبا بك في منتديات فرسان المعرفة منتديات التميز والابداع ونتمنى أن تكون زيارتك الأولى مفتاحا للعودة إليه مرة أخرى والانضمام إلى أسرة المنتدى وأن تستفيد إن كنت باحثا وتفيد غيرك إن كنت محترفا

انضم إلى المنتدى ، فالأمر سريع وسهل

منتديات فرسان المعرفة

أهلا وسهلا زائرنا الكريم ومرحبا بك في منتديات فرسان المعرفة منتديات التميز والابداع ونتمنى أن تكون زيارتك الأولى مفتاحا للعودة إليه مرة أخرى والانضمام إلى أسرة المنتدى وأن تستفيد إن كنت باحثا وتفيد غيرك إن كنت محترفا

منتديات فرسان المعرفة

هل تريد التفاعل مع هذه المساهمة؟ كل ما عليك هو إنشاء حساب جديد ببضع خطوات أو تسجيل الدخول للمتابعة.

منتديات الشمول والتنوع والتميز والإبداع

قال تعالى ( يا أيها الذين أمنوا اذكروا الله كثيراً وسبحوه بكرة وأصيلا)أ
عن أنس بن مالك عن النبي صلى الله عليه وسلم قال(من قال صبيحة يوم الجمعة قبل صلاة الغداة , أستغفر الله الذي لا إله إلا هو الحي القيوم وأتوب إليه ثلاث مرات غفرالله ذنوبه ولو كانت مثل زبد البحر)
عن أبي بردة بن أبي موسى الأشعري، عن أبيه، عن النبي صلى الله عليه وسلم؛ أنه كان يدعو بهذا الدعاء "اللهم! اغفر لي خطيئتي وجهلي. وإسرافي في أمري. وما أنت أعلم به مني. اللهم! اغفر لي جدي وهزلي. وخطئي وعمدي. وكل ذلك عندي. اللهم! اغفر لي ما قدمت وما أخرت. وما أسررت وما أعلنت. وما أنت أعلم به مني. أنت المقدم وأنت المؤخر. وأنت على كل شيء قدير". رواه مسلم في صحيحه برقم (2719)
عن عقبة بن عامر رضى الله عنه قال: قال رسول الله صلى الله عليه وسلم (ما أحد يتوضأ فيحسن الوضوء ويصلي ركعتين يقبل بقلبه ووجهه عليهما إلا وجبت له الجنة)رواه مسلم وأبو داود وابن ماجة وابن خزيمة في صحيحة
عن أبي هريرة رضى الله عنه قال: كان رسول الله صلى الله عليه وسلم يقول "اللهم! أصلح لي ديني الذي هو عصمة أمري. وأصلح لي دنياي التي فيها معاشي. وأصلح لي آخرتي التي فيها معادي. واجعل الحياة زيادة لي في كل خير. واجعل الموت راحة لي من كل شر". رواه مسلم في صحيحه برقم (2720)
عن أبي الأحوص، عن عبدالله رضى الله عنه، عن النبي صلى الله عليه وسلم؛ أنه كان يقول "اللهم! إني أسألك الهدى والتقى، والعفاف والغنى". رواه مسلم في صحيحه برقم(2721)
عن زيد بن أرقم رضى الله عنه. قال: لا أقول لكم إلا كما كان رسول الله صلى الله عليه وسلم يقول: كان يقول "اللهم! إني أعوذ بك من العجز والكسل، والجبن والبخل، والهرم وعذاب القبر. اللهم! آت نفسي تقواها. وزكها أنت خير من زكاها. أنت وليها ومولاها. اللهم! إني أعوذ بك من علم لا ينفع، ومن قلب لا يخشع، ومن نفس لا تشبع، ومن دعوة لا يستجاب لها". رواه مسلم في صحيحه برقم(2722)
عن عبدالله رضى الله عنه قال: كان نبي الله صلى الله عليه وسلم إذا أمسى قال "أمسينا وأمسى الملك لله. والحمد لله. لا إله إلا الله وحده لا شريك له". قال: أراه قال فيهن "له الملك وله الحمد وهو على كل شيء قدير. رب! أسألك خير ما في هذه الليلة وخير ما بعدها. وأعوذ بك من شر ما في هذه الليلة وشر ما بعدها. رب! أعوذ بك من الكسل وسوء الكبر. رب! أعوذ بك من عذاب في النار وعذاب في القبر". وإذا أصبح قال ذلك أيضا "أصبحنا وأصبح الملك لله". رواه مسلم في صحيحه برقم(2723)
عن عبدالرحمن بن يزيد، عن عبدالله رضى الله عنه . قال: كان رسول الله صلى الله عليه وسلم إذا أمسى قال "أمسينا وأمسى الملك لله. والحمد لله. لا إله إلا الله وحده. لا شريك له. اللهم! إني أسألك من خير هذه الليلة وخير ما فيها. وأعوذ بك من شرها وشر ما فيها. اللهم! إني أعوذ بك من الكسل والهرم وسوء الكبر. وفتنة الدنيا وعذاب القبر". رواه مسلم في صحيحه برقم(2723)
عن أبي موسى رضى الله عنه أن النبي صلى الله عليه وسلم قال (مثل الذي يذكر ربه والذي لا يذكره مثل الحي والميت) رواه البخاري.
قال رسول الله صلى الله عليه وسلم(سبعة يظلهم الله في ظله يوم لا ظل إلا ظله: إمام عادل وشاب نشأ في عبادة الله, ورجل قلبه معلق بالمساجد إذا خرج منه حتى يعود إليه, ورجلان تحابا في الله اجتمعا عليه وتفرقا عليه, ورجل تصدق بصدقة فأخفاها حتى لا تعلم شماله ما تنفق يمينه, ورجل دعته امرأة ذات منصب وجمال فقال إني أخاف الله , ورجل ذكر الله خالياً ففاضت عيناه) متفق عليه
عن أبى هريرة رضى الله عنه أن رسول الله صلى الله عليه وسلم قال ( كلمتان خفيفتان على اللسان ثقيلتان في الميزان حبيبتان إلى الرحمن سبحان الله وبحمده سبحان الله العظيم ) روه الشيخان والترمذي.
عن أبي مالك الحارث بن عاصم الأشعري رضى الله عنه قال: قال رسول الله صلى الله عليه وسلم(الطهور شطر الإيمان والحمدلله تملأ الميزان وسبحان الله والحمدلله تملأ أو تملآن ما بين السماء والأرض والصلاة نور والصدقة برهان والصبر ضياء والقرآن حجة لك أو عليك كل الناس يغدو فبائع نفسه أو موبقها) رواه مسلم. وقال رسول الله صلى الله عليه وسلم(من قال سبحان الله وبحمده في يومه مائة مرة حُطت خطاياه ولو كانت مثل زبد البحر)رواه البخاري ومسلم.
عن أبي سعيد رضى الله عنه أن النبي صلى الله عليه وسلم قال ( استكثروا من الباقيات الصالحات ) قيل وما هن يارسول الله؟ قال ( التكبير والتهليل والتسبيح والحمدلله ولا حول ولاقوة إلابالله ) رواه النسائي والحاكم وقال صحيح الاسناد.
قال رسول الله صلى الله عليه وسلم ( أحب الكلام إلى الله أربع- لا يضرك بأيهن بدأت: سبحان الله والحمدلله ولا إله إلا الله والله أكبر ). رواه مسلم

4 مشترك

    حياة الأسرة في الإسلام family life in Islam

    alsaidilawyer
    alsaidilawyer
    مدير المنتدى
    مدير المنتدى


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    حياة الأسرة في الإسلام family life in Islam Empty حياة الأسرة في الإسلام family life in Islam

    مُساهمة من طرف alsaidilawyer الثلاثاء 13 مارس 2012 - 10:58

    حياة الأسرة في الإسلام family life in Islam

    Khurshid Ahmad 1974
    Second edition 1979/1399 A.H.
    Third Edition 1980/1400A.H.
    ISBN 0 86037 016X
    Published by:
    THE ISLAMIC FOUNDATION
    223 London Road.
    Leicester. LE2 IZE
    United Kingdom
    Tel: (0533) 700725
    Quran House.
    P.O. Box 306II.
    Nairobi.
    Kenya.
    P.M.B.3193
    Kano.
    Nigeria.
    Printed-by:
    Superprint Graphics (Glasgow) Ltd.,
    I. Bomont Terrace,
    Glasgow G 12.
    Telephone (041) 334 6087.


    PREFACE
    Islam is a complete way. It has a distinct outlook on life. It aims
    at producing a unique personality in the individual and a distinct
    culture for the community based on Islamic idea is and values. The
    institutions of marriage and the family occupy a very important
    position in this scheme of life. An effort is mada in this small book
    to explain the Islamic concept of marr;age and the family. The
    original inspiration for this essay came from a recent conference.
    The Standing Conference on Christian-Muslim Dialogue organised
    a three-day conference at Wood Hall, Wetherby, Yorks, on
    "The Family in Christianity and Islam". I was invited to present
    the Islamic viewpoint on the subject. The talk produced immense
    'nterest and sparked off very useful discussions in the fonowing
    days. As the talk was given before a predominantly Christian
    audience I had to begin with the Islamic approach to life and
    gradually explain the institution of the family and the principles on
    which family relations are built in a Muslim society. The present
    book is an out-growth of that talk. I hope it will, in its present
    form, reach a much wider audience and that it will be helpful in
    developing a better understanding of the Islamic family.
    My grateful thanks are due to Father Bernard Chamberlain
    who persuaded me to write the talk and to Dr. Gaafar Sheikh
    Idris, Dr. M. M. Ahsan and Mrs. P. R. Phillips who read an earlier
    manuscript and ext::mded a number of suggestions to improve it. I
    am grateful to Mrs. D. Buckmaster for reviewing the manuscript
    for this second edition. The responsibility for mistakes or lapses is,
    however, exclusively mine. Acknowledgements are also due to
    Professor Seyyed Hossein Nasr and Messrs. Allen and Unwin
    Limited for permitting the reproduction of two quotations from
    Ideals and Realitles of Islam.
    The Islamic Foundation
    Leicester
    1st June, 1977
    14, Jumada al-Akhir, 1397
    Khurshid Ahmad

    CONTENTS
    Preface
    The Islamic Approach to Life: The Foundations 7
    (1) T8WbJd: The Oneness of God 7
    (2) Man's Vicegerency 8
    (3) A Complete Way of Life 11
    (4) Faith As the Basis of Society 12
    II The Family in Islam: Basic Principles
    (1) Divinely-Inspired Institution
    (2) The Social Contract
    (3) Faith and the Family
    (4) Marriage
    (5) Equality of the ****es
    14
    14
    15
    15
    16
    17
    III The Family in Islam: Its Objectives and Functions 18
    (1) Preservation and Continuation of the Human Race 18
    (2) Protection of Morals 19
    (3) Psycho-Emotional Stability, Love and Kindness 20
    (4) Socialisation and Value-Orientation 21
    (5) Social and Economic Security 23
    (6) Widening the Family Horizons and Producing Social
    Cohesion in Society 26
    (7) Motivation for Effort and Sacrifice 26
    IV The Family in Islam: Structure. Principles and Rules 29
    (1) Marriage and Divorce 29
    (2) The Way Marriage is Contracted 31
    (3) The Structure of a Muslim Family 31
    (4) The Position of Man and Woman 34
    (5) The Family and Society 35
    Appendix
    Review from The Times, London 37
    5

    CHAPTER 1
    THE ISLAMIC APPROACH TO LIFE: THE FOUNDATIONS
    We are living in a period of cultural cnsls. It seems as if the
    very foundations of contemporary society are being threatened
    from within and without. The family, as a basic and most sensitive
    institution of culture, is being undermined by powerful and
    destructive forces. 1
    All the symptoms suggest that the crisis in general is deepening
    and the institution of the family is, in particular, weakening,
    even disintegrating in Europe and America.2 It is time to pause for
    a while and re-examine the foundations on which family life is
    built in the contemporary West and also to study alternative foundations
    and structures in other cultural traditions. This will help
    contemporary man to identify the nature of the crisis that confronts
    him today and will also point to some of the possibilities
    that are still open to him. I would like to discuss in the following
    pages the concept of family life in Islam, its foundations, structure
    and principles.
    We shall be in a better position to understand the institution of
    the family in Islam if we start by a brief statement about the
    Islamic approach to life, religion and culture.
    1 . TswlJid: The Oneness of God
    Islam affirms the Oneness of God and His indivisible sovereignty
    1. See: Da~iel Bell. The Coming of Post-Industrial Society, (London: Heinemann. 1974);
    Robert L. Helibroner. The Human Prospect, The New York Review of Books. January 24.
    1974; and Pitrim A. Sorokin. Social Philosophies of an Age of Crisis, (London: Adam
    & Charles Black. 1950).
    2. This is borne out by the explosion of **** outside marriage. by the exponential rise in
    divorce and desertion rates. in broken homes. in abortions and illegitimate births and
    in juvenile delinquency. and by the plight of the aged. See J. Dominian. The Marriage
    Relationship Today, (London: The Mothers' Union. 1974); Vance Packard. Tha ****ual
    Wilderness, (New York: David McKay Co .. 196B); '1viarjorie Rittwagen. Sins of
    Their Fathers, (Boston: Houghton Mifflin. 195B).
    7
    of the Universe. God is the Creator, the Master and the Sustainer
    of all that exists. Everything is operating according to His plan. He
    has revealed, through His Prophets, the Right Path for the
    guidance of mankind. All Prophets (peace be upon them) have
    preached the same message - that of acceptance of God's
    sovereignty. They invited men and women to a life of virtue, purity,
    justice and peace. and to act according to the guidance He has
    revealed. All Prophets. from Adam, Noah and Ibrahim (Abraham)
    to Musa (Moses), 'Ts5 (Jesus) and Mu~ammad (peace and
    blessings of God be on them) taught the same religion of acceptance
    of and submission to God and commitment to peace, i.e.
    Islam.3 Man's failure lies in not protecting and preserving the
    teachings of the earlier Prophets. As such, the Prophet Muf:1ammad
    (peace be upon him) was raised to restate the original message.
    to present it in its perfect form and to preserve it in such a way
    that the word of God would no longer be confused with the word
    of man.4
    2. Man's Vicegerency
    If tewfJid (Oneness of God) constitutes the ideological foundation
    of Islam, the concept of man's khilafah (vicegerency/
    caliphate) provides the operational framework for the Islamic
    scheme of life.
    The story of Adam and Eve is found in almost a.1I religious and
    major cultural traditions. But in these narrations, fact and fancy
    are found intermingled. The way the Our'an narrates this event is
    crucial to the understanding of the Islamic world-view.
    The main outline of the Our'anic narration is as follows:3 God
    declared His intention to send a vicegerent (khaITfah) to the earth.
    He created Adam and Eve from the same substance. They were
    destined to play this role of vicegerency and were endowed with
    the 'knowledge of the things' to do the job well. Then they were
    put to a test and were asked not to approach a certain tree, They
    3. See: al-Our'an 3: 3; 3: 84; 42: 13. See also Khurshid Ahmad. Isl8m: B8sic Principles
    8nd Characteristics, ILeicester: The Isldmic Foundation. 19741.
    4. If this fact had been kept in view. many a writer would have spared himself the trouble
    of theoriSing about 'religious plagiarism' and 'borrowings' from this or that source.
    a favourite theme with some of the orientalists.
    5. The story has been narrated in the Ouran in three places. See al-Our'1m
    2: 3~39; 7: 11-25; 20: 115-123. See also Muhammad Iqbal. The
    Reconstruction of Religious T"oug'" in Isl8m, (Lahore: Sheikh Muhammad Ashraf.
    19711. pp. 82-88 and Abu'l A'ia • .!iawdudl. Tafflrm al-Our'an ILahore: Maktab ...
    Ta'mir-e-lnsaniYYdt. 19731. Vol. 1. pp, 61-70 and Vol. II. pp. 10-20.
    8
    fell victim to the evil persuasions of Satan and committed sin. But
    immediately after sinning they repented their mistake, sought
    God's forgiveness and were forgiven. It was after they were
    forgiven and redeemed that they were sent down to the earth to
    play their role as vicegerents of God. They were promised Divine
    Guidance and were assured that those who followed that
    guidance would be successful. Adam was the first man to receive
    this guidance and convey it to his progeny.
    Some very important inferences follow from this:
    (a) Islam does not contribute to any theory of the 'fall of
    Adam' symbolising the fall of man. There was no 'fall' at all in
    that sense. Man was created for the purpose of acting as
    vicegerent on the earth and he came to the world to fulfil this mission.
    It represents the rise of man to a new assignment his tryst
    with destiny, and not a fall.
    (b) The role and status of vicegerency is conferred upon the
    human being as such, and it is shared by man and woman alike.
    This lays the foundations of their essential equality as human
    beings, as vicegerents of God on the earth, whatever their
    different roles in society may be.
    (c) Islam does not subscribe to the view that woman led man
    (Eve leading Adam) to sin and disobedience. According to the
    Qur'an "Satan caused them both to deflect therefrom". Both
    were held responsible for the act, both repented their transgression
    and both were forgiven. They entered the world without any
    stigma of original sin on their soul.
    (d) Human nature is pure and good. Man has been created in
    the best of all forms.6 Man and woman are made from the same
    substance. Every one is born in a state of purity and innocence.
    Success or failure depends entirely on one's own beliefs and
    behaviour.' No one is to be responsible for the shortcomings of
    others.·
    (e) Man has been given freedom of choice. He is free to accept
    or deny Reality. He is responsible for his actions, but is not to be
    6. al-Our'an 95: 4.
    7. ibid. 95: 5-6; 103: 2-3.
    8. ibid. 6: 165.
    9
    deprived of this freedom, even if he makes mistakes and abuses
    it. The uniqueness of the human situation lies in man's psychosocial
    volition. This is the mainspring of human potential - this is
    what enables him to rise to the highest pinnacle or to fall into the
    deepest abyss.
    (f) The dangers of misuse of freedom continue to confront man
    throughout his life on the earth. The challenge from Satan is unceasing.
    To safeguard man against this, Divine Guidance is
    provided. The trial of Adam and Eve reveals, on the one hand, the
    essential goodness of their nature and on the other, their susceptibility
    to error. This demonstrates man's need for Divine
    Guidance.
    (g) Man has not been totally protected against error. This would
    involve negation of the freedom of choice. He may commit errors;
    his redemption lies in his realisation of those errors, in seeking
    repentance and in turning back to the Right Path.
    The theory of vicegerency affirms that God's Creation is
    deliberate and not fortuitous. Man has been created with a purpose.
    Everything else in Creation has been harnessed to his service.
    His life on the earth begins with the cQnsciousness of a mission,
    not through gropings in darkness. The ideal was set before
    him through Divine Revelation. The criterion for success has been
    laid down in clear terms. The signposts of the Right Path have
    been made manifest. Man's life on earth is in the nature of a trial.
    It is timebound. This life will be followed by an eternal life wherein
    man shall reap the rewards of his actions in this life. And in this
    lifelong trial, men and women are equal participants and will be
    judged as such. Neither is a mere shadow of the other, but both
    are active co-partners. The Our'an explicitly states that man and
    woman will get what they strive for and that the same standard is
    set for them both as the ultimate criterion. for their success. "And
    the believers, the men and the women, are friends protecting
    each other; they command what is proper and forbid what is improper,
    keep up prayer and pay the Zskit (welfare due); and they
    obey God and His Messenger. It is these on whom God will have
    mercy. Surely God is All-Mighty, All-Wise. God has promised to
    the believers, men and women, Gardens beneath which rivers
    flow, forever therein to dwell, and goodly dwelling-places in the
    Gardens of Eden, and, greater than anything else, God's good
    10
    pleasure (and acceptance from Him). That is the supreme
    triumph."9 "And whosoever does a righteous deed, be they male
    or female, and is a believer, We shall assuredly give them a goodly
    life to live; and We shall certainly reward them according to the
    best of what they did:'IO
    "Men who surrender to God and women who surrender to
    God, and men who believe and women who believe, and men
    who obey and women who obey, and men who persevere (in
    righteousness) and women who persevere, and men who are
    humble and women who are humble, and men who give alms and
    women who give alms, and men who fast and women who fast,
    and men who guard their modesty and women who guard their
    modesty, and men who remember God much and women who
    remember - God has prepared for them forgiveness and a
    mighty reward:'11 This is how the Qur'an describes the ideal and
    the model for men and women and the criterion for the Day of
    Judgement. This defines what is expected of them as God's
    vicegerents. This lays the foundation of their equality in their
    human roles in the world.
    3. A Complete Way of Life
    Islam affirms God's sovereignty over the entire gamut of man's
    life. It is opposed to asceticism, monasticism and creeds of lifedenial
    and annihilation. It stands for life-affirmation and lifefulfilment.
    It refuses to divide life into watertight compartments of
    the sacred and the secular, of the holy and the profane. It invites
    man to 'enter wholly the fold of Islam' and regards the division of
    life into religious and secular as deviations from the Right Path.12
    It gives an integrated view of life and reality. The teachings of
    Islam cover all fields of humal'l activity, spiritual and material, individual
    and social, educational and cultural, economic and
    political, national and international. They cater for the aspirations
    of the soul as well as for the demands of the law and social institutions.
    Islam's uniqueness lies in spiritualising the whole
    matrix of life. Every activity, whether related to things like prayer
    and fasting, or to economic transactions, ****ual relationships,
    diplomatic dealings or scientific experimentations, is religious if it
    is undertaken with God-consciousness and accords with the
    9. ibid, 9: 71-72.
    10. ibid. 16: 97.
    11. ibid 33: 35.
    12. ibid 2: 208.
    11
    values and principles revealed by Him; and it is irreligious if it is in
    opposition to them. Activities related to matters of economy,
    politics and law, or **** and social manners, are part of man's
    religious behaviour and do not fall outside its scope. Life is an
    organic whole and the same principles should guide and govern it
    in all its ramifications. The Shar;'ah is the Islamic code which
    guides life in its entirety. The example of the Prophet Mu~ammad
    (peace be upon him) is the model which a Muslim tries to follow,
    and in his example one can seek guidance in all aspects of human
    life, from the highly personal to the purely social - as a man, a
    son, a husband, a father, a preacher, a teacher, a trader, a
    statesman, a commander, a peace-negotiator, a judge or a head
    of the state. The Islamic outlook on life is revolutionary as it gives
    a new dynamism to what has been traditionally regarded as
    religious. What makes an activity religious is the attitude with
    which it is undertaken and its conformity or otherwise with the
    values enunciated by God and His Prophet. With this
    revolutionary outlook, the entire realm of life is won over to God
    and Godliness. Nothing is left for Caesar}J
    4. Faith as the Basis of Society
    Islam makes faith and religion the basis of the entire human
    society and the mainspring for the network of its relationships.
    Other social groups and communities have been founded on
    race, blood, tribe, geography etc., but in Islam all these
    differences have been subordinated to a new form of organisation
    emanating from the faith. Commitment to Islam integrates man
    not only with God but also with the community of believers.
    These two relationships branch out from the single act of faith.
    The Islamic concept of nationhood is not based on race, language,
    colour, territory or politico-economic affinity. The Islamic community
    is a fraternity of faith -- anyone who believes in the
    Islamic religion and ideology is an inalienable part of this nation
    - whatever his race, colour, language or place of birth.
    13. This approach to life is very beautifully summed up in the prayer which has been
    taught in the Qur'an and is one of the most commonly used prayers in Islam. "Our
    Lord Give us the good in this world and the good in the Hereafter" (al-Qur'an
    2: 201). The Prophet has said: "Scent and women have been made dear to me.
    and the contentment of my eyes is in the prayer". The narrow concept of religion tried
    to drive a wedge between the two categories represented by fragrance and woman
    on the one side and prayer and communication with God on the other. The Prophet
    re-integrated them and established the sovereignty of God over the whole realm. As
    such. 'prayer' and 'worldly progress do not represent two different categories in
    Islam. They have been fused into one. Prayer is a stepping stone to social progress
    and progress without prayer is a form of retrogression.
    12
    This is a new principle of human organisation; it is rational and
    ideological in nature and is capable of embracing the entire
    human race.
    This concept of an ideological community is not a mere moral
    precept; it has its social. political and legal dimensions. It
    produces a new infra-structure for human relations. Faith is the
    decisive force in this system. It gives birth to social institutions.
    from the family to the state. Islamic culture grows from this faith
    in the same way as a tree grows from a seed. To some extent it is
    affected by external forces. but ultimately it is the potential of the
    se~d which is fulfilled. This is a unique principle of organisation.
    The Islamic society and culture are ideological and universal in
    their origin and orientation.
    These submissions. I believe. help us in understanding the
    nature of the Islamic system of life. The Islamic culture cannot be
    understood if some of its parts are studied in isolation. or in the
    perspective of cultures based on foundations diametrically
    different from its own. The Islamic institution of the family should
    also be studied and examined in the perspective of the Islamic
    outlook on life and the ethos of the Islamic culture.
    13
    Chapter II
    THE FAMILY IN ISLAM: BASIC PRINCIPLES
    We are now in a position to state briefly those principles which
    determine the nature of the institution of the family in Islam and
    also define its place in the overall framework of Islamic society.
    1. Divinsly-IMpir9d Institution
    The family is a Divinely-inspired and ordained institution. It
    was net evolved through human experimentation involving a
    process of trial and error spre3d over time. It was an institution
    that came into existence with the creation of man. The human
    race is a product of this institution and not the other way round.
    The Qur'an says:
    "0 Mankind, be conscious of your duty to your Lord,
    Who created you from a single soul. created of like
    nature, his mate, and from the two created and
    spread many men and women; and be mindful of your
    duty to God Whose name you appeal to one anotheJ
    and to (the ties of) the womb. Verily God watches over
    yoU".14
    In another chapter the creation of man and woman and the
    marriage relationship permeated with tranquility, love and mercy
    have been described as 'signs of God'.I' The institutions of
    marriage and the fnmily have been commended as the 'way of the
    Prophets'. I' And the Prophet Muhammad (peace be upon him) has
    said: "Marriage is a part of my sunnsh. Whoever runs away from
    my path is not from amongst us" .17
    14. al-Qur'an 4: 1. It may be noted that in this verse, the institution of the family - the
    first family of Adam and Eve - is shown as the mainspring of the human race. It is
    also significant that one verb wattaqii (be conscious of your duty to) has been used in
    the verse for reference to God and to al-ArlJim (the womb: the relations of kinship).
    15. ibid 30: 21.
    16. ibid 13: 38. "We indeed sent messengers before you (0 Muhammad) and We
    assigned them wives and children". •
    17. Ibn Majah, Sunan, Book of NikBI}.
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    حياة الأسرة في الإسلام family life in Islam Empty رد: حياة الأسرة في الإسلام family life in Islam

    مُساهمة من طرف alsaidilawyer الثلاثاء 13 مارس 2012 - 11:20

    2. The Social Contract
    Although marriage is a Divinely-ordained institution, each
    marriage as such is in the nature of a contract. The word nikiJl},
    used for marriage in the Qur'fm and the Sunnsh, means 'sqd, that
    is, contract.18 In the Qur'an, marriage has been specifically
    referred to as MTthaqsn ghslizsh, a strong covenant. 19 The preIslamic
    practice of inheriting women was forbidden.20 The consent
    of both spouses is an explicit condition for a valid marriage in
    Islam.21
    This means that marriage is a social contract, a noble and
    sacred contract, but a contract nonetheless. It leads to a number
    of relationships and engenders a set of mutual rights and
    obligations. Each contract, however, is not a sacrament; it is not
    irrevocable. Divorce is permitted in cases where marriage has failed.
    Remarriage is allowed, even encouraged. There is no stigma
    attached to remarriage or to marrying a divorced woman or a
    widower.
    3. Faith and the Family
    Faith constitutes the bedrock for the institution of the family. A
    Muslim is not permitted to marry a non-Muslim.22 Marriage
    should be among partners who share a common outlook on life
    and morality, and who participate in this co-venture to fulfil their
    destiny as God's vicegerents. In fact, it has been emphasised that
    a guiding principle in matrimony should be that of "corrupt
    women for corrupt men, and corrupt men for corrupt women;
    good women for good men, and good men for good women", 23
    and that "the fornicator shall marry none but a woman who fornicates".
    24
    18. See Riighib al-Isphahani. Mufradat a/-Our'an.
    19. al-Our'an 4: 21.
    20. ibid 4: 19. "0 you who believe! you are forbidden to inherit (as chattels) the women
    against their will".
    21. See Bukhari. 800k of NikalJ: See also al-Our'an 2: 232.
    22. See al-Our'Iin 2: 221. The only exception is that a Muslim male can marry a Jewish
    or Christian woman. on the grounds that the Muslims. Christians and Jews believe in
    revealed books and as such share. to a certain extent. a common outlook on life. This
    permission is only in cases where the· husband. the head of the family. is a Muslim. A
    Muslim woman is not permitted to marry 3 Christian or Jewish husband except when
    he embraces Islam.
    23. ibid 24: 26. The Prophet has said: "A woman may be married for four reasons; for
    her property. for her rank. for her beauty anc! for her religion (and character). So marry
    the one who is best in religion and character. and prospe'·. Vide Bukhari and Muslim.
    See Mishkit al-Ma~abih, (Tr. J. Robson. Lahore: S. M. Ashraf 1963) Vol. 11. p.658. He
    has also said: "The whole world is provision and the best object of benefit of the
    world is the pious wife". Muslim. !jslJifJ. I;/sdTth, No. 3465. p.752.
    24. al-Our'an 24: 3.
    15
    Faith continues to playa decisive role in the entire system of
    family relationships. A father or a son is not to i~herit or make a
    bequest to a non-Muslim son or father. Similarly, if one of the
    spouses changes his or her faith, the marriage contract is
    broken.25
    Thus marriage is not simply a ****ual relationship. It is a basic
    religious and social institution.
    4. Marriage
    Islam enjoins marriage.26 It forbids all forms of ****ual
    relationships outside marriage (i.e. pre- or extra-matrimonial
    relations). It prescribes that this relationship must not exist simply
    in the pursuit of momentary and ephemeral pleasure, 'just to have
    a good time', but should be had via mmriage and should proceed
    in a responsible, well-planned and stable manner. It has to :';e institutionalised,
    in the form of marriage and a stable family life.
    This relationship is not a temporary relationship; it is a permanent
    and enduring one and both partners are expected to make a
    serious and sustained effort to live together and play their role in
    society.
    The institution of the family plays a very important part in
    Muslim society. It is a basic unit of that society and is organised in
    such a way that it operates as society in miniature. About 'one
    third of the alJkam (legal injunctions of the Qur'an) relate to the
    family and its proper regulation. The network of rights and
    obligations that provides the basis of family life aims at producing
    those attitudes and behaviour patterns that Islam wants to foster
    in the individual and in society. A new balance has been established
    in the roles and relationships that exist betwE:en men and
    women, between young and old, between 'near-relatives and distant
    kith and kin, between freedom and discipline, between individual
    discretion and social control.
    25. These instances do not mean that the Sh8rrah does not prescribe rights and
    obligations even in such cases. A non-Muslim father has certain rights as has a wife
    who changes faith. But that is a different issue. Here we are only trying to bring home
    the crucial role of faith in the institution of the family as such.
    26. The position is not that marriage is only permitted or tolera:ed as unavoidable. It has
    been positively enjoined. See al-Qur'an 24: 3, and 1;i8dl1h op. cit. ibn Majah, Sook of
    Nika!J. See also Bu/ugh 8/-M8ram. See Book of NikB!;, !jadTth nos 993-995.
    16
    The Muslim family is an extended family. different relations occupying
    different positions. It is not a nuclear. atomistic family
    consisting of the parents and children only; it normally has three
    or four generations under its umbrella.
    A careful look at the Islamic law of inheritance shows that all
    these relations are an integral part of the basic family structure
    and not just peripheral to it.27
    5. Equality of the ****es
    Islam affirms the equality of men and women as human
    beings. This. however. does not entail non-differentiation of their
    resp€!ctive roles and functions in society. Islam disapproves of the
    free mixing of the ****es and regards this as conflicting with the
    role it assigns to the family in society. The primary responsibility
    of woman is to concentrate on the home and the family, and all
    that is required to operate and develop these institutions. She,
    too. has certain social responsibilities, rights and duties, but her
    primary concern is the family. This is a functional distribution of
    roles and activities and is regarded as essential for the proper
    functioning of the different institutions of society and for its moral
    and social health and well-being. 28 The responsibility for earninQ a
    living rests with the husband, while that of proper education,
    training and upbringing of the children and the optimal functioning
    of the home and wider family relationships rests with the
    wife.
    27. The shares (dhawN-furucf), the first line of inheritors, includ0 lather, mother. grandfather,
    grandmother. brothers, sisters or half-sisters. widower or widows. sons.
    daughters and granddaughters in certain cases. See Syed Amir Ali, MohBmmBdan
    Law Lahore. All Pakistan Lega/ Decisions, 1964, Vol. II, pp. 44-48.
    28. The question of equality or inequality of men and women raised in this context is simply
    irrelevant. Different roles or functicns do not mean difference in basic status as
    human beings, rose and jasmine, daffodil and tulip are different, but to say that they
    are unequal is simply confusing the issue. Engineers, doctors. poets and artists play
    different roles in society, but the question of their 'inequality' is not raised, Different
    roles do not mean that some are superior and others inferior. Each area is important
    and participants in them are to be judged according to their performance in their area
    of work. And one is assigned to the area one can serve best. Man also has to playa
    role in the family, but that is not his major role. Here he plays a role secondary to the
    woman. In the same way, the woman has a role to play in society and its economy.
    But this is secondary to her role in the family. The Prophet has said: "All of you are
    guardians and responsible for your wards and the things under your care. The imin
    (the ruler) is the guardian of his people and is responsible for them. A man is guardian
    of his family and is responsible for them. A woman is guardian of her husband's house
    and is responsible for it. All of you are guardians and all of you are responsible for your
    wards". Vide Bukhari. .
    29. "And stay in your home and do not dress to display your finery in the manner of the
    women of the days of Ignorance. Be regular in prayer. and pay the welfare due, and
    obey God and His messenger. God desires to remove uncleanness far from you. folk
    of the household, and cleanse you thoroughly". al-Ourln 33: 33.
    17
    Chapter III
    THE FAMILY IN ISLAM: ITS OBJECTIVES AND
    FUNCTIONS
    What are the functions which Islam wants the institution of the
    family to perform in the lives of the individual and society? The
    family is not just a factory for the procreation of the human
    species, although the preservation and continuation of the race is
    one of its objectives. It is the basis of the entire socio-cultural
    structure and a self-sustaining mechanism to ensure social,
    ideological and cultural stability over the entire span of society on
    the one hand and in time, past, present and future, on the other.
    Let us briefly outline the objectives and functions of the family as
    enunciated in the Our'an and the Sunnsh.
    1. Preservation end Continuation of the Human Race
    The survival of the human race and culture, and continuity in
    the functioning of man's Khilafah depends on the effective operation
    of the mechanism for procreation and reproduction. Nature
    has provided for this in that the psychological and physiological
    differences between the ****es are complementary to each other.
    All the facts of procreation demand that the process needs a
    stable structure to come into operation. Man, woman and child
    are all in need of a permanent and lasting institution in order to
    fulfil this role. The family is the institution which can take care of
    the entire process, from the initial phases to its fruition. The
    Ouran says:
    "0 Mankind, be conscious of your duty to your Lord,
    Who created you from a single soul, created of like
    nature, his mate, and from the two created and
    spread many men and women".30
    30. See al-Qur'lIn 4: 1.
    18
    "Your wives are for you to cultivate; so go to your
    cultivation whenever you wish, and take care of what
    is for you, and heed God and know that you will meet
    Him".31
    2. Protection of Morals
    The ****ual urge is a natural and creative urge. Although
    common to all living beings. in the case of men and women there
    are some unique aspects. In other animals. it is primarily for
    procreation and is regulated through instinct and the processes of
    nature. The mating urge is not effective at all times; it is bound by
    its own seasons and cycles. With man. this is not so. The urge is
    always there and lacks any built-in physiological control
    mechanism. But control and regulation are essential for a healthy
    existence. even at a biological level. They become more important
    at the social and cultural levels. Neither total abstinence nor unceasing
    promiscuity can lead to a stable and healthy existence.
    Islam forbids non-marital **** in all its forms. But it enjoins
    marriage to enable men and women to fulfil their natural urges. to
    enjoy this aspect of life in such a way that pleasure and responsibility
    go hand in hand. **** through marria£e and marnage alone
    provides the control mechanism for the ****ual urge. It also acts as
    a safety-valve for ****ual morality. Through it. fulfilment and sublimation
    are achieved in a balanced way and eqUilibrium is attained
    in inter-**** relations. The Qur'an calls marriage a /;Ii~n, a
    'castle'. i.e. (it is a protection) against a life of debauchery. It says:
    "So marry them with their guardian's permission and
    give them their marriage portions as wives. they
    being chaste. not committing fornication or having
    illicit friendships" .32
    At another place. the same point is stressed with reference to
    the man:
    31. ibid 2: 223, "take care of what is for you" refers to the children from the
    relationship as also. to their education, upbringing, moral training and acculturisation.
    The productive aspect is also implicit in the metaphor of ·tillage'. Earlier in the same
    Siirah, it has been said "So now have intercourse with them and seek what God has
    prescribed for you", (2: 187).
    32. ibid 4: 25,
    19
    "And respectable, believing women (are lawful) as
    well as respectable women from among those who are
    given the Book before you, once you have given them
    their marriage portion and taken them in wedlock, not
    fornicating or having illicit friendships". 33
    3. Psycho-Emotional Stability, Love and Kindness
    Another objective of marriage is to attain psychological.
    emotional and spiritual companionship. The relationship in the
    family, between all its members, and most important of all,
    between the husband and wife, is not merely a utilitarian
    relationship. It is a spiritual relationship and sustains and
    generates love, kindness, mercy, compassion, mutual confidence,
    self-sacrifice, solace and succour. The best in human nature expresses
    itself in the flowering of these relationships. It is only In
    the context of the family that what is spiritually potential in men
    and women becomes real and sets the pace of the blossoming of
    goodness and virtue within the family and outside it. In marriage
    companionship, each partner seeks ever-increasing fulfilment.
    With children in the family, the values of fellow-feeling, of love
    and compassion, of sacrifice for others, of tolerance and kindness
    are translated into reality and implanted in character. It is the
    family that provides the most congenial climate for the development
    and fulfilment of human personality. That is why the
    Prophet (peace be upon him) has said that home is the best place
    in the world. This function of marriage and family is emphasised
    in the Qur'an in a number of ways. It says:
    "And (one) of His signs is that He created for you, of
    yourselves, spouses so that you may console yourselves
    with them (and find rest and tranquility in them). He has
    set between you love and mercy".3.
    At another place, the relationship between the spouses has
    been described as that between 'the body and the garment'.
    "They are garments for you and you are garments for
    them."3'
    33. ibid 5: 5. The Prophet (peace be upon him) has said: ··0 young men! Those among
    you who can support a wife should marry. for it restrains eyes from casting (evil
    glances) and preserve. one from immorality"". $shlh of Muslim. Ch. (The Book of
    Marriage) Hsdlth No. 3213. p.703. See also s"idlih Nos. 3232 to 3235.
    34. AI-Qur'An 30: 21. The Qur'iinic word ukinsh embraces all these shades of meaning
    and much more.
    35. ibid 2: 187.
    20
    This emphasises their sameness, their oneness, something
    much more sublime than legal equality. The husband and the wife
    both are described as each other's raiment, not one as the garment
    and the other the body. A garment is something nearest to
    the human body; it is that part of the external world which
    becomes a part of our being. Such is the closeness of the
    relationship between the spouses. Dress is something that covers
    the body and protects it. The spouses are protectors and guardians
    of each other. The dress beautifies the wearer. One feels
    oneself incomplete without it. Husband and wife complement
    each other; one completes and perfects and beautifies the other.
    This relationship also protects the morals - without this shield
    one is exposed to the dangers of illicit carnality. All these aspects
    have been captured in the single but succinct phrase: 'you are like
    a garment for each other'.
    4. Socialisation and Value-Orientation
    The tunction of child-bearing remains incomplete without its
    more crucial part of child-rearing and upbringing - their education,
    orientation, character-building and gradual initiation into
    religion and culture. It is because of this aspect that family care
    becomes a full-time job. No other institution or even a number of
    institutions can take care of this function. 36
    " ... and be mindful of your duty to God in whose
    name you appeal to one another and to (the ties of)
    the womb".37
    To be conscious of duty to the ties of the womb as an allembracing
    demand includes obligations towards the wife, the
    children and other relations. "And take care of what is for you" in
    Surah al-Baqarah also refers to the same function.38 One is enjoined
    to take care of one's self and the members of the family. "0
    36. It is a misconception that nursery, school, lodging house and work place have taken
    over these functions in modern society. None of the original functions of the family
    have been totally or effectively taken care of by any or all of these institutions. What
    has happened is that some roles have been partially taken over by these institutions
    with the result that some other aspects remain totally neglected today, and what is
    more important, the integrated personality that would develop through the family fails
    to emerge. Other influences had always been there in some form, but in different
    proportions. But the family has been the institution where all other influences would
    converge end lead to the evolution of a well-balanced personality. With the loes of this
    function of the family (and not its replacement) the world is a poorer place to live in.
    37. al·Qur'iin 4: 1.
    38. ibid 2: 223
    21
    you who believe", says the Qur'iln, "strive to protect yourselves
    and your wives and children from the Fire".39 This objective is set
    forth in the form of prayer in a number of places:
    "Our lord! Grant us in our spouses and our offspring
    the comfort of our eyes and make us a model
    for the heedful"' .40
    My lord' Make me keep up prayer and (also)
    let my offspring [do so]. Our lord,
    accept my appeal I Our lord, forgive me and my
    parents, , ."41
    The family's role as a basic organ of socialisation is referred to
    by the Prophet in a number of afJadith (traditional sayings) where
    he has said that every child is born in the nature of Islam and it is
    his parents who transform him into a Christian, Jew or Magian.42
    The Prophet has said:
    "Of all that a father can give to his children,
    the best is their good education and training" .43
    "And whosoever has cared for his three daughters
    or three sisters and given them a good education
    and training, treating them with kindness till
    God makes them stand on their own feet. by God's
    grace he has earned for himself a place in
    Paradise".44
    Although one's first responsibility is to one's children and
    younger brothers and sisters, this institution of family care covers
    a number of relations, near and distant. according to the circumstances.
    Care of one's parents and of the weaker or poorer
    members of the family has been enjoined again and again by the
    Qur'an and the Sunnsh.
    39, ibid 44: 6,
    40, ibid 25: 74.
    41. ibid 14: 40-41.
    42. vide, Ibn I:fanbal, Vol, 2. pp, 315 and 346, See also BUkhiri. Book of r."" SlIr.h ./NtJr
    and Muslim. 'Book of Destiny',
    43. vide Mlshlclt, op. cit.
    44. MI,hlcit, Book XIII. p. 71 6.
    22
    5. Social and Economic. Security
    The institution of the family is an important part of the Islamic
    system of socio-economic security. The rights do not relate merely
    to moral, cultural and ideological aspects; they include the
    economic and sociai rights of the family members. The Prophet
    has said: "When God endows you with prosperity, spend first on
    yourself and your family". Maintenance of the family is a legal
    duty of the husband, even if the wife is rich. Spending on the
    "relations of the womb" has been specifically enjoined. Poor
    relatives have a prior claim upon one's zakat and other social
    contributions. The law of inheritance also reveals the nature of
    economic obligations within the family structure. This responsibility
    extends to a number of relations. One's parents and grandparents
    and paternal and maternal relations have a claim upon
    one's wealth and resources. Someone once said to the Prophet, "I
    have property and my father is in need of it". The Prophet (peace
    be upon him) replied, "You and your property belong to your
    father. Your children are among the finest things you acquire, Eat
    of what your children acquire".44
    There are al}adith emphasising the rights of aunts, uncles and
    other relatives. Orphans in the family are to be absorbed and
    treated like one's own children. Older members are to be looked
    after and treated with honour, kindness and respect, and in the
    same way these responsibilities extend to one's grand-children
    and great-grandchildren. Even the needy relatives of any of the
    spouses have claims upon the well-to-do members, One of the
    functions of marriage and the family is to extend the ties with
    relatives and to weld them all into a system of socio-economic
    cohesion and mutual support. This is not merely a system of
    economic security, although economic inter-dependence and
    support are its important elements. Islam established a system of
    psycho-social security.
    The members of the family remain integrated within it; the
    aged do not go to old people's homes. Orphans are not thrown
    into orphanages. The poor and unemployed are not made to survive
    on public assistance. Instead, all of these problems are, in the
    first instance, solved within the framework of the family in a way
    that is more humane and is in keeping with the honour and needs
    44. Mishkjr, Book XIII. p. 716.
    23
    of everyone. It is not economic deprivation alone that is catered
    for; emotional needs are <llso taken care Of.4$
    The social role of the family becomes very clear in the context
    of the Qur'anic injunction about polygamy. Limited polygamy is
    permitted in Islam, as Islam is a practical religion and is meant for
    the guidance of human beings made of flesh and blood. There
    may be situations wherein forced monogamy may lead to morat
    or social incongruities with disastrous consequences. The ****ual
    urge is not uniform in all human beings, nor is their capacity to
    control themselves. For a number of reasons, a man may be exposed
    to a situation where the choice before him could be
    between a second marriage or a drift towards sin. In such
    situations, polygamy is permitted.46
    Similarly there may be more pronounced family or social
    situations. To take only one social instance, there are periods, particularly
    after wars, when the number of women in a society exceeds
    that of men. In such a situation, either some women must
    remain perpetual spinsters and/or live in sin or they may be absorbed
    into tf;te family system through polygamy. Islam prefers
    their absorption into the family. This points to the social function
    of marriage as a corrective of certain social imbalances.
    Similarly, there may be orphans in the family or society and the
    family alone can provide them with the love, care and dignity they
    need. The verse in the Qur'an which gives permission for
    45. The family is the first tier of the Islamic system of social security. Other tiers include a
    number of social institutions and the state system of social security is one of them.
    46. There are people who object to polygamy. but accept polygamous life as a form of
    human behaviour. Many eye-brows are raised at having a second wife. but to have as
    many 'mistresses' or 'girl-friends' as one likes is accepted in good grace. The contradiction
    between these two attitudes is conveniently ignored. It may be Instructive
    to quote Mrs. Annie Besant and Dr. Havelock Ellis on this point. Mrs. Besant says:
    'There is pretended monogamy in the West. but there is really polygamy without
    responsibility: the mistress is cast off when the man is weary of her, and sinks
    gradually to the 'women of the street'. for the first lover has no responsibility for her
    future and she is a hundred times worse off than the sheltered wife and mother in the
    polygamous home. When we see thousands of miserable women who crowd the
    streets of Western towns during the night. we must surely feel that it does not lie
    within western mouths to reproach Islam for polygamy. It is better for woman. happier
    for woman. more respectable for woman. to live in polygamy. united to one man
    only. with the legitimate child in her arms. and surrounded with respect. than to be
    seduced, cast out in the street - perhaps with an illegitimate child outside the pale of
    the law - unsheltered and uncared for.. to become the victim of any passerby. night
    after night. rendered incapable of motherhood. despised by all". Annie Besant. The
    Life and Teachings of Mul)ammad, Madras. 1932. p. 3. Dr. Havelock Ellis writes:


    _________________

    *******************************************

    حياة الأسرة في الإسلام family life in Islam 08310

    حياة الأسرة في الإسلام family life in Islam 17904110
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    حياة الأسرة في الإسلام family life in Islam Empty رد: حياة الأسرة في الإسلام family life in Islam

    مُساهمة من طرف alsaidilawyer الثلاثاء 13 مارس 2012 - 11:31


    polygamy was revealed after the war of U~ud wherein about ten
    per cent of the Muslim army was killed, creating a problem of
    widows and orphans in the society. Although the permission is
    general, the historical context provides important clues to the
    function of the institution. The Our'an says:
    "And if you fear that you will not deal fairly by
    the orphans, marry such women as may seem good to
    you, two or three or four (at a time). If you
    fear that you will not act justly, then (marry)
    one woman (only) or someone your right hand
    controls. That is more likely to keep you from
    injustice" 47
    Marriage has also been encouraged to extend protection for
    the weak within the family. The Prophet commended the
    behaviour of a bright young man who married an older widow
    because he had younger sisters, and, as their mother had died, he
    wanted to marry a woman who could take care of them and bring
    them up properly.
    46. (continued):
    "It must be said that the natural prevalence of monogamy as the normal type of ****ual
    relationship by no means excludes variations. Indeed it assumes them. The line of
    nature is a curve that oscilates from side to side of the norm. Such oscillations occur
    in harmony with changes in environmental conditions and no doubt with peculiarities
    of personal disposition. So long as no arbitrary and merely external attempt is made
    to force nature the vital order is harmoniously maintained. The most commonvariation,
    and that which must clearly possess a biological foundation, is the tendency to
    polygamy, which is found at all stages of culture, even in an unrecognised and more
    or less promiscuous shape, in the highest civilisation, .. " "The path of social wisdom
    seems to lie on the one hand in making the marriage relationship flexible enough to
    reduce to a minimum these variations - not because such deviations are intrinsically
    bad but because they ought not to be forced into existence - and on the other hand
    in according to these deviations when they occur such a measure of recognition, as
    will deprive them of injurious influence and enable justice to be done to all the parties
    concerned. We too often forget that our failure to recognise such variations merely
    means that we accord in such cases an illegitimate permission to perpetrate injustice.
    In those parts of the world in which polygamy is recognised as a permissible variation
    a man is legally held to his natural obligations towards all his ****ual mates and
    towards the children he has by those mates. In no part of the world is polygamy so
    prevalent as in Christendom; in no part of the world is it so easy for a man to escape
    the obligations incurred by polygamy. We imagine that if we refuse to recognise the
    fact of polygamy, we may refuse to recognise any obligations incurred by polygamy,
    By enabling man to escape so easily from the Obligations of his polygamous
    relationship we encourage him, if he is unscrupulous, to enter into them; we place a
    premium on the immorality we loftily condemn. Our polygamy has no legal existence.
    The ostrich, it was once imagined, hic!e~ his head in the sand and attempts to annihilate
    the facts by refusing to look at them; but the.re is only one known animal
    which adopts this course of action and it is called Man". Ellis, Havelock, The
    Psychology of ****, 1910, Vol. IV, pp. 491-92, 493-94.
    47. al-Our'fm 4: 3. For a fuller discussion on polygamy see: Khurshid Ahmad (ed),
    Studies In the Femily Lew of Islem, (Karachi: Chiragh-e-Rah Publications, 1961), pp.
    214-228.
    25
    The family, in the Islamic scheme of life, provides for economic
    security as it provides for moral, social and emotional security and
    also leads to integration and cohesion among the relations. Thus,
    it establishes a very wide and much more humane system of
    socio-economic security.
    6. Widening the Family Horizons and Producing Social
    Cohesion in Society
    Marriage is also a means of widening the area of one's
    relatiol1s and developing affinities between different groups of the
    various societies - between families, tribes and nationalities.
    The Prophet (peace be upon him) has said:
    "Matrimonial alliances (between two families or
    tribes) increase friendship more than anything
    else" .48
    Marriage acts as a bridge between different families, tribes alld
    communities and has been instrumental in the absorption of
    diverse people into a wider affinity. In practice, marriage played
    this role in the early Islamic period as well as throughout Islamic
    history and in all parts of the world.
    7, Motivation for Effort ana Sacrifice
    It has also been indirectly suggested that marriage increases
    one's sense of responsibility and induces one to make greater efforts
    towards earning a living and improving one's economic lot.
    This aspect is referred to by the Our'an when it enjoins people to
    marry; it says:·
    "Marry those among you who art; single and (marry)
    your slaves, male and female, that are righteous;
    if they are poor, God will enrich them out of His
    bounty; God is All-Embracing, All-Knowing" .49
    These are some of the major functions which are performed by
    the family in Islamic society. It provides for the reproduction and
    continuation of the human race. It acts as the protector of the
    morals of the individual and society, It creates a congenial context
    for the spiritual and emotional fulfilment of the spouses, as also of
    48. Mishkat.
    49. ai-Our/an 24: 32.
    26
    all other members of the family and promotes love, compassion
    and tranquility in society.
    It initiates the new generations into the culture. tradition and
    further evolution of their civilisation. It is the sheet-anchor of a
    system of socio-economic secuiity. It sharpens the motivation of
    man and strengthens incentives for effort and social progress. It is
    the cradle of civinsation and a bridge that enables the new
    generations to move into the society. It is the link that joins the
    past with the present and with the future in such a way that social
    transition and change take place through a healthy and stable
    process. Thus it is, on the one hand. the means adopted for
    regulating relations between the ****es and providing the
    mechanism by which the relation of a child to the community is
    determined and on the other. it is the basic unit of society integrating
    its members within and enabling them to play their
    ideological and cultural role in the world (both now and in the
    future). This is the all-embracing significance of the institution of
    the family.50 If this institution is weakened or destroyed. the future
    of the entire culture and civilisation will be threatened.
    The key role in the proper development of the family is played
    by the woman. In an Islamic society. she is freed from the rigours
    of running about in search of a living and attending to the
    demands of employment and work. Instead she more or less exclusively
    devotes herself to the family. not merely to her own
    children, but to all the dependant rel<ltions in the family. She is
    responsible for running it in the best possible manner. She looks
    after its physical, emotional, educational, administrative and other
    50. Syed Ameer Ali paraphrases the viewpoint of leading Muslim jurists from their works
    like AshbBh. Durr-al-MukhtiJr. Radd-al-Mukhtar as follows: "Marriage is an institution
    ordained for the protection of society, and in order that human beings may guard
    themselves from foulness and unchastity, no sacrament but marriage has maintained
    its sanctity since the eartiest time (iit. the days of Adam). It is an act of 'iblJdah or piety,
    for it preserves mankind free from pollution; it is instituted by Divine command
    among members of the human species". "Marriage when treated as a contract is a
    permanent relationship based on mutual consent on the part of a man and a woman
    between whom there is no bar to a lawful union; it does not give the man any right
    over the person of the wife". Ameer Ali, Mohammadan Law. op cit, p. 241,
    27
    needs. It is a world in itself and involves a network of activities. intellectual.
    physical and organisational. She runs and rules this
    world with responsibility and authority.'·
    51. Professor S. H. Nasr correctly sums this up when he says: "In the home the woman
    rules as queen and a Muslim man is in a sense the guest of his wife at home. The
    home and the larger family structure in which she lives are for the Muslim woman her
    world. To be cut off from it would be like being cut off from the world or like dying.
    She finds the meaning of her existence in this extended family structure which is constructed
    so as to give her the maximum possibility of realising her basic needs and
    fulfilling herself. The Sherrsh therefore envisages the role of men and women according
    to their nature which is complementary. It gives the man the privilege of social
    and political authority and movement for which he has to pay by bearing heavy
    responsibilities, by protecting his family from all forces and pressures of society,
    economic and otherwise. Although a master in the world at large and thl! priest of his
    own family. the man acts in his home as one who recognises the rule of his wife in
    this domain and respects it. Through mutual understanding and the' realisation that
    God has placed on each other's shoulders, the Muslim man and woman are able to
    fulfil their personal lives and create a firm family unit which is the basic structure of
    Muslim society". S. N. Nasr, Ideals and Realities of Islem (London: George Allen &
    Unwin, 1966). p. 113.
    28
    Chapter IV
    THE FAMILY IN ISLAM:
    STRUCTURE, PRINCIPLES AND RULES
    We. have discussed the salient features of the Islamic outlook
    on life, the foundations of the family in Islam and its objectives
    and functions. In this final section an effort will be made to explain
    briefly the actual working of the institution of the family in
    Islam, its structure, principles and rules.
    ,. Marriage and Divorce
    Marriage, as a social institution, is essentially a civil contract.
    And as a civil contract it rests on the same footing as other contracts.
    Its val.idity depends on the capacity of the contracting parties,
    which according to Islamic law, consists in having majority
    (bulugh) and discretion. Mutual consent and public declaration of
    the marriage contract are its essentials. The law does not insist on
    any particular form in which this contract is entered into or on any
    specific religious ceremony, although there are different
    traditional forms prevalent amongst the Muslims in different parts
    of the world and it is regarded advisable to conform to them. As
    far as the Shari'ah is concerned, the validity of the marriage
    depends on proposition on one side (ijab) and acceptance (qubDI)
    on the other. This offer and the acceptance can take place directly
    between the parties, or through an agent (waki/). In a traditional
    Muslim marriage the bride's consent is procured through her
    representative. Normally there are at least two witnesses to this
    matrimonial contract, entered into at a family ceremony. There is
    also a dower (mahr) which the husband pays to the wife and
    which is for her sole and exclusive use and benefit. This last (i.e.
    dower) is an important part of the scheme, but it is not essential
    for the legality of the marriage that its amount must be pre-fixed.
    As such its absence would not render the marriage invalid,
    although the husband is expected to pay it according to custom.
    Being a civil contract, the parties retain their personal rights as
    against each other as well as against others. The power to dis-
    29
    solve the marriage-tie rests with both parties and specified forms
    have been laid down for it.
    Marriage in Islam is not a temporary union and is meant for the
    entire span of life. Dissolution of marriage is, however, permitted
    if it fails to serve its objectives and has irretrievably broken
    down.~2
    Family arbitration is resorted to before final dissolution. This
    has been laid down in the Qur'an and the Sunnah. If this fails,
    then steps are taken for dissolution of the marriage. There are
    three forms of dissolution: divorce by the husband (!alilql. separation
    sought by the wife (Khuf) and dissolution of the marriage by
    a court of an arbiter. Detailed laws and by-laws have been laid
    down by the Qur'an and the Sunnah in respect of these and have
    been codified in the fiqh literature to regulate different aspects of
    marriage and family life.
    Muslim marriage is usually a contracted marriage. Although
    marriage is primarily a relationship between the spouses, it, in
    fact, builds relationships between two families, and even more.
    That is why other members of the family, particularly the parents
    of the spouses, playa much more positive role in it. Consent of
    the bride and the bridegroom is essential, in fact, indispensable.S]
    Despite the fact that free mixing of the ****es is forbidden, it b
    permitted for the intending partners in marriage to see each other
    before the marriage. What, however, stands out prominently is
    that marriage in Muslim society is not merely a private arrangement
    between the husband and the wife. That is why the whole
    family contributes effectively towards its arrangement,
    materialisation and fulfilment.~4
    52. The Prophet (peace be upon him) has said: "Divorce is the most detestable in the
    sight of God of all permitted things". Mishkst.
    53. The Prophet said: "A widow shall not be married until she be consulted, nor shall a
    virgin be married until her consent be asked" and that: "A woman ripe in years shall
    have her consent asked in marriage and if she refuses she shall not be married by
    force". Mishk8t. Marriage without proper consent is invalid in Islamic law.
    54. Prof. S. N. Nasr writes: "A woman does not have to find a husband for herself. She
    does not have to display her charms and make the thousand and one plans through
    which she hopes to attract a future mate. The terrible anxiety of having to find a husband
    and of missing the opportunity if one does not try hard enough at the right moment
    is spared the Muslim woman. Being able to remain more true to her own nature
    she can afford to sit at home and await the suitable match. This usually leads to a
    marriage which being based on the sense of religious duty and enduring family and
    social correspondence between the two sides is more lasting and ends much more
    rarely in divorce than the marriages which are based on the sentiments of the
    moment that often do not develop into more permanent relationships". Ideals
    and Realities of Is/am, p. 112-113.
    30
    2. The Way Marriage is Contracted
    No specific ceremony is prescribed for marriage. In principle it
    has been stressed that marriage should take place publicly. Other
    members of society should know of this development, preferably
    in a way that has been adopted by the society as its usage ('uri).
    Normally the niki/J (contract of marriage) takes place at a social
    gathering where members of both the families and other friends
    and relatives gather. NikiJ/J can be performed by one person.
    Usually in Muslim society there are persons knows as Qacji who
    discharge this responsibility. In the nikal)-sermon they recite from
    the Our'an and the Sunnah and invite the spouses to a life of Godconsciousness,
    purity, mutual love and loyalty and social responsibility.
    Then the marriage is contracted where in ijfJb (proposal)
    and qubul (acceptance) are made before the witnesses. After the
    nikal], the bride moves to the bridegroom's house and both begin
    this new chapter of their life. After the consummation of the
    marriage, the bridegroom holds a feast for the relatives and
    friends. The real purpose of these gatherings and feasts is to
    make the events a social function and to let the society know of it
    and participate in it. The Prophet has recommended the people to
    hold these celebrations with simplicity and to share each other's
    joy. He said:
    "The best wedding is that upon which the least trouble
    and expense is bestowed".55
    And that:
    "The worst of feasts are those marriage-feasts to
    which the rich are invited and the poor left out.
    And he who refuses to accept an invitation to a
    marriage feast verily disobeys God and His Prophet".$$
    3. The Structure of a Muslim Family
    The structure of the family is threefold. The first and the closest
    consists of the husband, the wife, their children, their parents who
    live with them, and servants, if any." The next group, the central
    55. vide. Mishkiit.
    56. It may not be out of place 10 menlion that if there are servants in the family. they have
    been regarded as a part of the family in the Muslim tradition. It is enjoined that they
    should be fed. clothed and treated like other members of the family and not as a
    different class. It is a common sight in the Arab world that house servants. chauffeurs
    etc. cat with family members at the same table.


    _________________

    *******************************************

    حياة الأسرة في الإسلام family life in Islam 08310

    حياة الأسرة في الإسلام family life in Islam 17904110
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    حياة الأسرة في الإسلام family life in Islam Empty رد: حياة الأسرة في الإسلام family life in Islam

    مُساهمة من طرف alsaidilawyer الثلاثاء 13 مارس 2012 - 11:39

    31
    fold of the family, consists of a number of close relatives, whether
    they live together or not, who have special claims upon each
    other, who move freely inside the family, with whom marriage is
    forbidden and between whom there is no I)ijab (purdah). These are
    the people who also have prior claim on the wealth and resources
    of a person, in life as well as in death (as beneficiaries, known in
    the matter of inheritance as 'sharers', the first line of inheritors).
    The crucial thing in this respect is that they are regarded as
    m8Qr8m, those with whom marriage is prohibited. This constitutes
    the real core of the family, **** each other's joys,
    sorrow, hopes and fears. This relationship emerges from consanguinity,
    affinity and foster-nursing." Relations based on consanguinity,
    include (a) father, mother, grandfather, grandmother
    and other direct forbears; (b) direct descendants, that is, sons,
    daughters, grandsons, granddaughters etc; (c) relations of the second
    degree (such as brothers, sisters and their descendants). (d)
    father'S or mother's sisters (not their daughter or other descendants).
    Those based on affinity include (j) mother-in-law, father-in-law,
    grandmother-in-Iaw, grandfather-in-Iaw; (ij) wife's daughters,
    husband's sons or their grand- or great-granddaughters or -sons
    respectively; (iii) son's wife, son's son's wife, daughter's husband,
    and (iv) stepmothers and stepfathers. With some exceptions the
    same relations are forbidden through foster-nursing (81-rk!s'8h).
    This is the real extended family and the nucleus of
    relationships.'· All those relations who are outside this fold constitute
    the outer periphery of the family. They, too, have their own
    rights and obligations, as is borne out by the fact that a number of
    them have been included in the second and third lines of inheritors.
    The general structure of the family is presented in a
    diagram on the next page.
    57. We are using the word foster-nursing for the Islamic legal concept IJ/-ridi'IJh. This
    means that a woman has suc~led a child, whether he lives with her or not. Such a
    woman becomes the baby's foster-mother. her husband becomes his foster-father
    and their children his foster brothers and sisters. This relationship is very different
    from that produced by simple legal adoption. The relations produced by this fosternursing
    are almost on a par with those of direct blood relationship. i.e. consanguinity.
    except in the matter of inheritance.
    58. In Muslim society there is no Joint family system of the type found in traditional Hindu
    society wherein the economic resources of the family are joined together into one
    business unit and the head of the family exerts real control over them. There is
    economic co-operation in a Muslim family but no joint economic organisation and
    control except where arranged mutually.
    32
    THE STRUCTURE OF A MUSLIM FAMILY
    represented by
    M U/:IA RIM
    Father', ,I,ter.
    and brother,
    33
    Mothe", ,I,ter, and
    brother,
    Brother'. daughter,
    SI,ter', daughter,
    Mother-In-law
    Father-In-law
    Wife'. daughter,
    Son'l wife and
    Ion'. ,0n'l wife
    Itepmother, etc.
    4. The Position of Man and Woman
    In the internal organisation of the family, a man is in the position
    of the head and the overall supervisor. In fact, it is the eldest
    member of the extended family who occupies the position of the
    head. A man's major responsibilities lie outside the family .. He is
    to support the family economically and materially; he has to look
    after the relations of the family with the rest of the society, its
    economy and policy and he has to take care of the demands of internal
    discipline within the family. A woman's major responsibilities
    lie within the family. Here too, the eldest woman is
    regarded as the centre of the family organisation but within each
    circle and fold the relative central position is enjoyed by that
    woman who constitutes its core, A spectrum of mutual rights and
    responsibilities has been evolved in such a way that balanced
    relationships are develbped between all. The Qur'an says:
    "Men are those who support women, since God has given
    some persons advantages over others, and because they
    spend their wealth (on them)"."
    "Women have the same (rights in relation to their
    husbands) as is expected in all decency from them;
    while men stand a step above them. God is Mighty,
    Wise".6o
    This is in the interests of proper organisation and management
    within the family. There is equality in rights. There is demarcation
    of responsibilities.
    Man has been made head of the family so that order and discipline
    are maintained. Both are enjoined to discharge their
    respective functions with justice and equity,
    The question of equality or inequality of the ****es has often
    been raised. This issue, is, however, the product of a certain
    cultural and legal context, and is really not relevant to the Islamic
    context where the equality of men and women as human beings
    has been Divinely affirmed and legally safeguarded. There is
    differentiation of roles and responsibilities and certain
    arrangements have been made to meet the demands of
    organisations and institutions not on the basis of superiority or in-
    59. al-Our'an 4: 34
    60. ibid 2: 228.
    34
    feriority of the ****es but in the light of the basic facts of life and
    the needs of the society.61 Every role is important in its own right
    and each person is to be judged according to the responsibilities
    assigned to him or her. Their roles are not competitive but complementary.
    5. The Family and Society
    The family is a part of the Islamic social order. The society that
    Islam wants to establish is not a sensate, ****-ridden society. It establishes
    an ideological society, with a high level of moral
    awareness, strong commitment to the ideal of KhiliJfah and purposive
    orientation of all human behaviour. Its discipline is not an
    imposed discipline, but one that flows out of every individual's
    commitment to the values and ideals of Islam. In this society a
    high degree of social responsibility prevails. The entire system
    operates in a way that strengthens and fortifies the family and not
    otherwise.
    The family is protected bY'prohibiting **** outside marriage.
    Fornication (zina). as such, has been forbidden and made a punishable
    offence. All roads that lead to this evil are blocked and
    whatever paves the way towards it is checked and eliminated.
    That is why promiscuity in any form is forbidden. The Islamic
    system of l]ijiJb is a wide-ranging system which protects the family
    and closes those avenues that lead towards illicit **** or even
    indiscriminate contact between the ****es in society. It prescribes
    essential rules and regulations about dress, modes of behaviour,
    rules of contract between the ****es and a number of other
    questions that are central or ancillary to it.62
    61. A perusal of the Islamic law of inheritance is very instructive in this respect. For instance,
    the share of a daughter is one half of the share of a son and this means there
    is apparent inequality, but when this is considered in the context of the economic
    roles and responsibilities of men and women. its justification becomes manifest. The
    responsibility for earning and spending on the family is that of man, while woman has
    the right to hold property and investment in her own name and keep their returns to
    herself. Due to this differentiation of roles and contributions, shares have been kept
    different. But where men and women inherit as men and women and not as relatives
    with specific economic and social responsibilities equal shares go to the two. For example
    in the presence of the sons and daughters of the deceased, the share of the
    father or the mother of the deceased, whoever is alive and of both of them if they are
    living, is the same proportion of the deceased's inheritance. In the cases where both
    the parents are alive both of them share equally the part that goes to the parents.
    Mothers share is not one half of the fathers share. Both get equal shares. Similarly
    the shares of uterine brothers and sisters are equal.
    62. See Abul A'lii Mawdudi Purdah and the Status of Women in Islam, Tr. by AI-Ashari,
    (Lahore: Islamic Publications Ltd., 19731. and Ali Musa Muhajir, Islam in Practical
    Life, (Lahore Sh. Muhammad Ashraf, 19681. eh. IX.
    35
    The finer qualities of life have been given every encouragement,
    but they have been torn from their carnal or sensate context
    and oriented towards what is noble and good in human life. A
    number of preventive measures have been taken to protect the
    family from influences that may corrupt or weaken its moral and
    social climate. Some of these measures are in the nature of moral
    persuasions, others take the form of social rules and sanctions,
    and some take the form of law whose violation entails exemplary
    punishments. All these protect the institution of the family and
    enable it to play its positive role in the making of the Islamic
    society.
    Marriage and the family in Islam should be studied and understood
    in the context of the scheme of life Islam wants to establish.
    They cannot be understood in isolztion. The concep~ of
    man and the family which Islam gives is in conflict with the concept
    of man and the family that is prevalent in the West today.
    We do not want to be apologetic at all. We refuse to accept the
    allegedly value-neutral approach that willy-nilly fashions the life
    and perspective of man in the secular culture of the West today.
    We think the disintegration of the family in the West is, in part, a
    result of confusion about the place and the role of the family in
    society and about the purpose of life itself. If the objectives and
    values of life are not set right, furth~r disintegration of this and
    other institutions cannot be prevented. The tragedy of our times is
    that changes are being imposed upon man under the stress of
    technological and other external developments and the entire
    process of change is becoming somewhat non-discretionary and
    involuntary. In an age in which freedom is worshipped like a god,
    man is being deprived of the most important freedom - the
    freedom to choose his ideals, values, institutions and patterns of
    life. One of the greatest tasks that lie ahead is restoration and
    rehabilitation of this freedom of choice and its judicious and informed
    use to set the house of humanity in order. Non-human
    and moral forces, be they of history or technology, must not be
    allowed to decide for man. Man should decide for himself as
    vicegerent of God on the earth. Otherwise, whatever be our
    achievements in the fields of science and technology, we shall
    drift towards a new form of slavery, and man's forced abdication
    of his real role in the world. This we must all resist, at least all
    those people who believe in God and in the existence of a moral
    order in the Universe.
    36
    Appendix
    Review from The Times, London
    Islam strengthens family life
    By CLIFFORD LONGLEY
    Religious Affairs Correspondent
    in The Times, of London
    The prophets of doom who predict the disintegration of family
    life in the Western world have yet to see their words fulfilled, even
    if the ever-increasing rate of marital breakdown appears to bear
    them out so far.
    The collapse of a generally agreed framework of fixed values
    for family life and ****ual morality undoubtedly strengthens these
    pessimists' case, if only because the present generation of
    families has inherited a set of expectations based on religious
    principles which are now widely questioned.
    Though so-called Christian family life is under intolerable
    strain. Islamic family life appears better designed to stand up to
    contemporary pressures. It is based on a detailed and rigid set of
    rules about interpersonal relationships. The Islamic family is
    therefore held together by more than the social conventions and
    childhood conditioning that maintains Western family life.
    Islam is numerically the second largest religion in Europe, and
    numbers its adherents in the British Isles in hundreds of
    thousands. Nevertheless. the Islamic way of family life is largely
    misunderstood in Britain, even by those such as teachers who
    come info daily contact with it.
    The values of the Islamic family code are strikingly close to
    Christian values. Even such better known features of Islamic
    culture as the attitudes to polygamy and divorce can be understood
    as alternative ways of reaching the same end: a secure
    interdependence and a caring community of love.
    Long before the law of England adopted it, the Islamic law
    specified irretreivable breakdown as ground for divorce. Before
    divorce is invoked. the law demands an attempt at reconciliation;
    again, as now in English civil law. Islamic scholars are also able to
    defend polygamy be pointing to the concealed polygamy in
    Western society, which lacks protection for its inevitable victims.
    37
    In Family Life in Islam. a new publication from the Islamic
    Foundation in Leicester, the institute's director, Khurshid Ahmad,
    attacks the way family life in the West seems to be evolving.
    "We refuse to accept the allegedly value-neutral approach that
    willy-nilly fashions the life and perspectives of man in the secular
    culture of the West today. We think the disintegration of the family
    in the West is, in part, a result of confusion about the place and
    the role of the family in society and about the purpose of life
    itself," Mr. Ahmad says.
    "In an age in which freedom is worshipped like a god, man is
    being deprived of the most important freedom: the freedom to
    choose his ideals, values, institutions, and patterns of life. One of
    the greatest tasks that lie ahead is restoration and rehabilitation
    of this freedom of choice and its judicious and informed use to set
    the house of humanity in order."
    One of the objectives of marriage is psychological, emotional
    and spiritual companionship between husband and wife, Mr.
    Ahmad says. The relationship between husband and wife "is a
    spiritual relationship and sustains and generates love, kindness,
    mercy, compassion, mutual confidence, self-sacrifice, solace, and
    succor.
    'The best in human nature expresses itself in the flowering of
    these relationships. It is only in the context eft the family that what
    is spiritually potential in men and women becomes real and sets
    the pace for the blossoming of goodness and virtue within the
    family and outside it.
    "In marriage companionship, each partner seeks everincreasing
    fulfilment. With children in the family, the values of
    fellow feeling, of love and compassion, of sacrifice for others, of
    tolerance and kindness, are translated into reality and imparted in
    character. It is the family that provides the most congenial climate
    for the development and fulfilment of human personality."
    The rules of Islamic family life, which lay down the principles to
    be followed in such matters as inheritance, the rights of orphans,
    and the mixing of the ****es, are calculated to foster the integrity
    of the family in every way. Even the extended family network in
    Islamic culture is the product more of law than of custom.
    Mr. Ahmad's belief that the preservation of family life is essential
    to the welfare and prosperity of nations is one that many
    Christians and Jews would share, and many humanists. If so, the
    Islamic nations may be in a strong position in the world today not
    just because of Arab oil wealth, but because they possess a stable
    system of domestc relationships such as the West is trying to do


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    مُساهمة من طرف فاطمه الزيات الأربعاء 4 أبريل 2012 - 6:53

    Tank you


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    مُساهمة من طرف mohannadhameed الأحد 29 يوليو 2012 - 17:24

    very good
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    مُساهمة من طرف حامل المسك الأربعاء 6 مارس 2013 - 12:12

    حياة الأسرة في الإسلام family life in Islam 5xthssjzkfmc


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