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Collection of Articles Islamic Perspective on Some Social Issues

Introduction

In todays world information has become very accessible. Educational institutes, Internet and other means of

communications are playing important role in this regard. Even then, it is not necessary that every individual has the information he or she needs. Of particular importance is the

fact that young men and women, sometimes, dont have the needed authentic scientific and social information about many vital aspects of their lives. There are many facets of life for

which people need social, scientific and religious information to analyse situations and to build and improve their lives accordingly.

For human beings, the sexual aspect of their lives and its related problems are very important but unfortunately, serious

discussion and debate on these is considered a taboo. The ignorance stemming from this attitude harms both the individual and society. It is necessary that these issues are

given serious thought and the young, the teachers and the aged are properly guided in the matter.

This booklet tries to do that by discussing such issues. It is not necessary that one agrees with every word and analyses, but we believe that this writing will, at least, be beneficial for opening of minds. Readers are requested to inform us of the positive and negative aspects of this booklet so that it can be improved further.

Problems of the young from Islamic perspective

Dr Mohammed Farooq Khan

All mature persons have gone through a stage in their life when they crossover from childhood into adult life. In boys this process starts when they are thirteen to fifteen years of age; in girls it happens when they are ten to thirteen years old. In both sexes the process lasts for a few years.

In reality, this is a period of development in which they are being prepared for their future roles as husbands, wives, fathers and mothers when they grow into full adults. As such, this period is very important and very necessary for the continuity of humanity.

During this period, some very important and fundamental changes take place in the bodies of boys and girls. These changes creates in them a sense of curiosity, distress and restlessness; on the other hand, they look at their parents,

teachers, society and the whole universe in a different way. If the young are properly guided during this period, they become confident and feel ready to face the challenges of future with a very healthy and positive attitude; however, if there is no proper guidance; they can go astray. They feel

mentally sick and afraid of their future responsibilities as men or women, as the case may be.

Most of the changes happening during this period are related to sexual matters and because speaking about sex is a taboo in our society; parents, teachers and sober individuals hesitate to talk on such matter with young girls and boys. As a result,

these young boys and girls gather all sorts of inaccurate information on the subject from their peers, people unrelated to them, and from ads on walls and in newspapers. Most often than not, this inaccurate information so steadfastly sticks in their minds, that it becomes hard to root these out in later years. During this period, young boys and girls,

sometimes, carry out dangerous experiments (of sexual nature?). It is this misinformed youth who form the majority

of the cliental of Quakes and so-called expert doctors in sex related diseases. It is very important that at every appropriate opportunity at this stage of their lives, boys and girls are given correct information. It makes them feel very confident in themselves and they bond strongly with their families and society. It is the proper Islamic attitude in this regard. It is because of such situations that the holy Quran stresses the acquiring of knowledge so much, and has clearly explained that the knowledgeable and the ignorant cannot be considered as equals. As such, we should bring up our youth to be

knowledgeable.

The fact that there are many instances in the holy Quran where sexual matters have been discussed makes it apparent that discussing matters pertaining to sex are neither wrong nor immodest. In fact, discussing this matter is necessary and if it were not so, the holy Quran would not have spoken about it. Also, in the books of hadiths, there are hundred of hadiths that talks on matters regarding sex. The holy Prophet

(PBUH) on countless occasions has guided both men and

women in such matters. The young, also, used to bring their problems to the holy Prophet (PBUH) and he used to educate them.

As a matter of fact, both the two, currently prevailing extreme attitudes regarding sexual matters are wrong. One attitude is that of the media which publishes all kinds of adult matter disregarding the age factor of its readers, listeners or viewers. In most cases, the only purpose is to thrill and arouse sensuous emotions. The other kind of attitude is that which does not allow for any talk on the issue of sex and tries to forcefully stop anyone who ventures to inquire. It puts a ban on any debate or dialogue on the issue. Both these attitudes are wrong and instil various inadequacies and weakness in people during their character formation period. As we have no control over the media; also, it is not possible to put a total ban on young boys and girls when it comes to media and computers; it is necessary that we inform our children beforehand of the situation that could come their way. They should be told what the right attitude would be under any set of particular circumstances. It should be crystal clear that

children very early in their life start thinking of sexual matters and many questions come to their mind. It is not necessary that every question be answered graphically and accurately; however, the answer should be such which satisfies the child and is suitable for its age.

Now we will talk separately about the different issues regarding both sexes.

As they approach adulthood, girls bodies go through change. It is necessary that mothers and lady teachers inform girls of the expected changes. Girls begin to have menstruation

periods. A girl should be well informed and told that this is an important stage of her life; that it is a gift from God and that from now on she has to live responsibly with regard to some aspects of her life. Girls may feel physical pain and mental discomfort in the period prior to menstruation. A helpful and encouraging behaviour from mothers and teachers is very soothing to girls during this time. Girls should be given to understand that they should not be overwhelmed when sexual thoughts and questions come to their minds. Parents and

teachers must impress upon girls that if somebody tries to acts immorally and makes sexual overtures towards them, they should immediately inform their parents and teachers. Girls should also be taught how to clean themselves during menstruation periods and told that they are excused from the obligation of Nimaz (the daily five-time prayer). Islam bans sexual relations before marriage; they should also be made aware of it. A Girl should also be told that if she gets feelings of liking for a particular boy or man, she should inform her parents so that they can talk openly on the issue, keeping in mind social conditions, justice and the best interests of the family during deliberations. When there is such an

atmosphere of confidence within a family; the chances of girls going astray are next to nothing.

As with girls, boys also go through bodily changes during the period when they leave adolescence behind and approach adulthood; they also experience strange thoughts and feelings engaging their minds. It is important that parents and

teachers educate boys beforehand, that having such thoughts and emotions at that age is neither abnormal nor a negative

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development. They should be educated as to when and how to remove their pubic hair. They need to be educated that having nocturnal emissions (ejaculations during wet dreams) are nothing to be nervous about; that this is a sign of becoming adult, something to be celebrated.

In our society, boys are more prone to having aggressive attitude; as such, it is necessary that they are educated about the kind of behaviours they should refrain from. Also, if

someone adopts a sexually inappropriate behaviour towards a boy, he should immediately inform his parents and teachers. Because of the advertisements by so called sex doctors, many completely healthy young men think that they have some ailments. For instance, some boys drip after urination, or,

sometimes, there is complaint of white fluid mixed with urine; such occurrences unnerve the boys. They should be instructed to dry themselves with a tissue paper for ten to fifteen seconds and then perform ablution. If they feel that a drop has escaped after ablution then they should be told that this is normal; that it is not a sign of ill health and that they should not worry about it. Such drops do not dirty clothes

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and one can offer Nimaz while wearing these.

Also that

coming of white fluid with urine is quite normal and not unhealthy; that one should not give it any importance and that one need not bath to cleanse one for nimaz after it occurs.

Masturbation is a common practice among the young. It is a proven scientific fact that it is not detrimental to health. Regarding its religious aspect, there is a difference of opinion among religious scholars. According to Imam Shafi it is not kosher. Imam Abu Hanifa views that if it saves one from illegitimate sex, when one is in an extremely emotional state, then there is hope that Allah will be forgiving. Imam Ahmed Bin Hambal, however, considers it completely kosher (halal). According to modern psychologists who are very sensitive towards religious issues feel that young men should not be restrained in this matter. Because it saves them from

fornication and sexual diseases while it provide an outlet for their urges as well. Nevertheless, it depends upon the

individual to weigh the arguments from all sides on the issue and act upon whatever point of view satisfies him.

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It is normal for a boy to develop liking for a member of opposite sex. It is necessary to inform him, that he should take his parents in confidence in the matter so that the whole family put their heads together and after considering all the pros and cons come to a conclusion. If it is considered advisable and possible, practical steps should be taken to tie the two in marriage. Young men need to be told that it is better to control ones emotions and abstinence is the correct way. They should also be educated regarding the different sexual diseases and how to avoid the same, so that not only they can be safe but also they that can inform other on the issue.

In the above article, we have tried to educate young boys and girls and, their parents and teachers in the light of the teachings of Islam. The responsibility in this matter,

however, falls first on the shoulders of parents and then teachers to inform and educate the young. We pray for Gods approval of our endeavours.

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The status of man and woman in Islam

Dr Mohammad Farooq Khan

From the Islamic point of view, man and woman are equal in religious and worldly matters. Wherever the biological differences matter, there Islam has justifiably balanced their rights and responsibilities. According to the holy Quran: For Muslim men and women, For believing men and women, For devout men and women, For true men and women, For men and women who are Patient and constant, for men And women who humble themselves, For men and women who give In charity, for men and women Who fast For men and women who Guard their chastity, and For men and women who Engage much in Allahs remembrance For them has Allah prepared Forgiveness and great reward. (Ahzab 33:35) In another verse: To men is allotted what they earn and to women is allotted what they earn (Nisa 4:32)

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Still in another verse: Never will I suffer to be lost the work of any of you, be he male or female. You are members of one another (AlImran 3:195)

During the lifetime of the holy Prophet (PBUH) men and women were given the same basic rights. According to hadiths quoted in Saheeh Bokhari, Saheeh Muslim, Abu Daud and Ibni Maja: Hazrat Jabbir bin Abdullah (RA)) narrated the incident of his aunt who was divorced by her husband. During her iddath (the three-month period obligatory for woman to wait after being divorced before marrying again) she wanted to pick and sell dates from her orchid, but somebody advised her that it was not right for her to go out of her home during iddath. She went to the holy Prophet (PBUH) and told him, her predicament. He instructed her, go to your orchid, pick the dates from your trees and sell them. In this way you will be able to give charity and, also, with this amount you can do

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anything that will be rewarding to you in the life hereafter. This incident shows that during the holy Prophets (PBUH) times, women used to trade and do farming. According to a hadith in Saheeh Bokhari, Sohail Bin Saad narrates the story of a Sahabia (any Muslim woman who had met the holy Prophet PBUH who owned fields and orchids; she, also, used to grow vegetables by the banks of a canal or brook. Every Friday, Ibni Saad and some other Sahabas (plural of Sahabi: any Muslim male who had met the holy prophet) used to travel a few kilometres from a village for Friday prayers. After the prayers, they used to go to that Sahabia. She would entertain them with lunch. Another hadith quoted in Saheeh Bokhari mentions Hazrat Abu Bakrs daughter Hazrat Asma (RA) who was married to Hazrat Zubair (RA) used to go to the fields and lend a hand to her husband in his work. History cites many

Sahabiyath (plural of Sahabia) who were jurists, poets or were very famous for their expertise in medicine and surgery. During the period of Sahabas, women were given government posts of authority: Hazrat Umer (RA)

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appointed Shafa Binthi Abdullah as Markets Supervising Officer to keep eye on the prices.

Many societies have taken extreme positions on the relations between men and women; some societies have given complete freedom and has ruined family life. As against this, some societies have put so many restraints on the interaction between men and women that legitimate pleasures of life have been curtailed . Many evils have surfaced because of these attitudes. The holy Quran and authentic hadiths have directed us to a very attractive and moderate path in this regard, which not only secures the family system but also does not bans the legitimate pleasures of life. teachings. Below we give the summery of such

Islam has divided all the members of the opposite sex into four groups as they stand in relationship to an individual. The nearest relationship is between husband and wife. The holy Quran states that they are like garments (in closeness and keeping each others secrets) to one another.

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The holy Quran says: They (your wives) are your garments and you (the husbands) are their garments. (Baqara 2:187) In another verse the holy Quran says: And among His Signs is this, that He created for you mates from among yourselves, that ye may dwelll in tranquillity with them, And He has put love and mercy between your (hearts): Verily in that are signs For those who reflect. (Room 30:21)

Dress gives comfort, pleasure and saves people from the harshness of weathers. It gives them security and beauty. It veils their deficiencies; as such, husband and wife relationship should have the same qualities. This

relationship is founded on love, sympathy and peace. The second groups comprises nearest relatives, about whom ones thought should be totally devoid of sexual considerations: it is of utmost necessity for the These

continuation of the institution of family.

relationships have been narrated in Surah Nisah from verse twenty-two to twenty-four which include father, mother,

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sisters, brothers, uncles aunts and inlaws and are, therefore, very sacred or harraam (meaning that sexual relation between an individual and his/ her these very close relatives is non-kosher). Closely related men and women are permitted to appear before each other in just the minimally veiling clothes that are required for modesty. Women can even appear before such relatives in full makeup. There is a third group of individuals with whom people have to deal in their everyday life and with whom it is essential to talk to and keep connected in a working relationship for the ease in social aspects of a community. In this group are included far and near relatives, co-workers in an organisation; male, female students and teachers; doctors and patients; traders and customers. There could be many similar situations where non-relative members of the opposite sex have to interact with each other. It is

apparent that men and women have to meet under such circumstances: it is possible that a female patients have to be treated by a male doctor, or a female professor may have to teach male students. On such occasions when men and

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women interact, the holy Quran has given detailed instructions in Surah Noor and has directed men to have modesty in the their eyes and that they should be dressed in a civilised manner. The holy Quran says:

O, Prophet, Say to the believing men that they should lower some of their gazes and guard their modesty. That will make for greater purity of them (Noor 23:30)

lower some of their gazes means that one should not look at the member of the opposite sex immodestly and unabashedly. Similarly, Guard their modesty means that one should be wearing clothes that fulfil the requirements of modesty and that one should not act lewdly. Similarly, on occasions of interaction between men and women; Allah has given three instructions to women; of these the first two are exactly the same as given to men and the third is particular to women only. The holy Quran says:

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And say to the believing women that they should lower some of their gazes and guard their modesty and they should not display their ornaments except what ordinarily appear (Noor 23:31)

Scholars differ in their interpretations of the expression what ordinarily appear According to Hazrat Aisha, Abdullah bin Abbass (RA), Inbi Jareer (RA),

Zamekhsheri and Albani, it refers to face and hand. Therefore, according to them it is not objectionable if a womans makeup on her face and hands and palms and the jewellery she is wearing on them are revealed. Against

this, Abdullah Bin Masood (RA), Hasan Basri, Ibni Seerin and Ibrahim Nakhai are of the opinion that Chader (a peace of cloth which is worn over the dress is meant here. According to this view if a woman has not done makeup on her face and hands and she is not wearing jewellery on them then she can keep these open, but if she has done makeup and is wearing jewellery then she has to veil these.

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However, designs, embroidery patterns or other beautifying devices on the chader worn over dress are allowed. As explanations to the above, the holy Quran instructs that women should cover their bosoms and necklines with dopattah (a piece of cloth specifically used for this purpose) and should muffle the tinkle of concealed jewellery they are wearing. After observing this decorum, women are free to talk and exchange views with any man, so much so that in verse sixty-one of Surah Noor it is allowed for women to sit with men and have food together. It shows that Islam does not prohibit legitimate entertainment and frankness. In interpreting these verses, the holy Prophet (PBUH) instructing that a man and woman should not sit together, alone.

The fourth group is that of the opposite sex one comes across on the way: for example, in a street or bazaar. The holy Quran gives this principled instruction that we should not indulge in any uncivilised behaviour on such occasions. The holy prophet (PBUH) interpreted this instruction and said that if one sees somebody on the way then glancing

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several times and gazing at that person is an improper action and one should refrain from it.

If the above instructions are analysed, it can be seen that these are based on common sense, human emotions and for the safety of the institution of family. These instructions neither allow society to stray away into shamelessness, nor do these instructions impose misplaced restrictions that could leave social life mirthless.

Because of biological differences between man and women, Islam has recognised the distinctions between the two sexes and if it has given some preference in granting a right to one sex, it has balanced it out by imposing an additional responsibility along with it. And if one sex has been given a right to a lesser degree, that, then, has been compensated for with extra rights. In this way Islam has achieved equivalency and struck a balance between rights and responsibilities. This addition and omission in rights

and responsibilities have been for the purpose of enticing people to embrace the institution of family and to live

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within its sphere. One very glaring of this philosophy of balancing our rights and responsibilities between the two sexes is the law of succession in Islam.

According to this law, if a person dies and leaves children behind; the sons will get double the share in legacy as compared to daughters; however, Islam has imposed greater responsibilities to balance out this inequality on men, while it has given more rights to women in comparison: man as husband has the mandatory

responsibility of giving dowry to his wife at the time of marriage. He has also to provide for all the expenditure of his wife and children. Against this Islam has given woman the right to receive dowry from her husband at the time of marriage; also that whatever wealth and property she owns, belongs to her and that providing for all her expenditure is the responsibility of the husband. In this way Islam has created balance between the two sexes. Such is the case with all rights and responsibilities.

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It can be discerned from the above debate that, in all fairness, Islam has struck a balance between the rights and responsibilities of man and woman so that neither spouse is in the position of slavery and submission; both can maintain their self-respect and satisfied life. lead a beautiful and

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Islamic perspective on matrimonial issues

Dr Mohammad Farooq Khan

Family is the foundation of any Society. This foundation is built on human nature. As such, every society comes

into existence on the basis of family. Meaning that family is the basic unit of society. Family is built on the pure and loving relationship between husband and wife. The greatest purpose of this relationship has been stated in the holy Quran that both husband and wife get peace, satisfaction and love from each other And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquillity with them, And He has put love And mercy between your (hearts): Verily in that are signs for those who reflect (Roum30:21) It is He who created You from a single person, And made his mate of like nature, in order that he might dwell with her (In love). When they are united, she bears a light burden and carries it about (Unnoticed). When she grows heavy, they both pray To Allah their Lord (saying): If thou

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give us a goodly child, we vow we shall (ever) be grateful. (Aaraf 7:189). Man and woman become husband and wife through wedlock and from this relationship stem all other relations. According to the holy Quran husband and wife are like garments for each other. Meaning that they complement each other and save each other from hardships; are a source of pleasure for each other and veil each other shortcomings (Surah Albaqra 2:187). According to the holy Quran

nikah (wedlock) is a solid agreement which takes place between a husband and wife. In our society there is an important question regarding the decisive authority of man and woman about his/her own marriage. Generally, such an authority is accepted for men, but in case of women it is subjected to various conditions. The best situation is that before the marriage takes place, there is a complete understanding between man and woman, their respective families and that all of them are agreed upon it. However, if that is not the case then, legally, a man and woman have the right to tie the knot with whomever they want to marry. The argument according to the holy Quran is that marriage

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is a contract that, fundamentally, takes place between two adult i.e mentally capable man and woman. It is they who have to spend their lives together, and it is they who accept all the responsibilities: therefore, it is compulsory that both of them are considered independent in the formation of this durable agreement. The holy Quran has very vividly explained that women are independent in matters of matrimony and that nobody should interfere with their right. There is no doubt that ordinarily any woman has this right, but the holy Quran mentions instances where there may be apprehensions that some people may make it a matter of their honour and ego, and create hindrances in the way of a woman trying to form a new matrimonial relationship. For example, a divorced woman or a widow may face opposition from the family of her ex or deceased husband. The holy Quran says, When ye divorce women, and they fulfil the term of their (Iddat), Do not prevent them from marrying their husbands, if they mutually agree on equitable terms. This instruction is for all amongst you, who believe in Allah and the Last Day. That is (the course Making for) most virtue

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and purity amongst you. And Allah knows, and ye know not (Baqara 2:232) It further say,

If any of you die and leave widows behind; they shall wait concerning themselves four months and ten days when they have fulfilled their term, there is no blame on you if they dispose of themselves in a just and reasonable manner. And Allah is well acquainted with what you do. (Baqara 2:234)

According to an authentic hadith: According to a narration of Hazrat Aisha (RA), a girl came to the holy Prophet and said, My father has decided my wedlock with his nephew for the purpose of extracting some money from him. The holy Prophet gave her the right either to endorse or reject it. The girl said: I accept my fathers decision. Actually I wanted to show to the women that their fathers are not authorised to decide about the marriage of their daughters. (Nisai, Ibni Maja and Musnadi Ahmed, the book of marriage).

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In the words of another hadith, A girl came to the holy Prophet and said, My father has decided my marriage to a man whom I dislike. The holy Prophet said to her father, you are not the authority in this matter. Then the holy Prophet said to the girl, It is your prerogative to marry whom you want. (Nasb-u-Riwaya, The book of marriage) According to another hadith A married woman who has the experience of previous marriage has more right in her affairs than her guardian and it is, also, obligatory to ask a virgins permission.

Marriage is one of the most important matters in ones life. It is, therefore, necessary that a man and woman have full knowledge of the responsibilities that ensues after getting married so that that the spouses do not violate each others rights and that the marriage life starts on a sound footing and understanding from day one. As marriage and sexual relations are inseparable, it is necessary that a man has complete information regarding sexual relations and so should the woman be as knowledgeable. Instead of getting

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this information from unreliable sources, it is necessary that they get it from their parents, teachers and serious written material on the subject. In this regard there are some

matters about which majority of our society is ignorant; as such, a few words in this context are needed. Marriage, on the one hand, is a very pleasurable and positive experience; at the same time, it is a great responsibility. It is natural that some men are overawed and mentally pressured by the responsibility, which renders them incapable of proper intercourse for some days. Under such circumstances, they have doubts about themselves and a thousand apprehensions crowd them; some even think of committing suicide. It is necessary in this matter that

young men are made to understand that if they are unable to properly perform in the first of their marriage, it is nothing to worry about. It has to be explained to them that if on those occasions a man tries to draw pleasure from the touch of his life partner and does not concentrate his thoughts on himself, his physical and bodily reaction will soon become according to the situation. This mental

pressure is known as performance anxiety. In such

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circumstances, reassurance from an expert psychologist helps tremendously.

Marriage is also a great event in the life of a woman; therefore, it is quite possible that she comes under mental pressure on this occasion. She may react in a way that makes intercourse impossible. In an event when such is the case, the situation can be very easily handled. Soothing words, show of sympathy and patience for a few days from the husband are usually the cure. Both man and woman should have the understanding that the real purpose of matrimony is to spend a life of love, peace and tranquillity in each others company and that delay of a few days or weeks in achieving sexual pleasure should not be a cause of great concern, nor should it matter much.

We all know that some diseases are transmitted ancestrally; it is, therefore, necessary that complete assistance of modern science be acquired in this matter. It would be

exactly according to the teachings of Islam. For example, many diseases are transmitted to off springs because of

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marriages between first cousins. If there are some diseases in a family that can be genetically transmitted then relatives should not inter-marry. During Hazrat Umers (May Allah be pleased with him) reign some diseases spread in a village because of inter-family marriages, therefore, he banned marriages between close relatives in that village. It is also necessary that a man has semen analysis before marriage so that it is known that there is nothing seriously wrong with him. There is a disease thalasemia if the

ingredient of this disease are found in both parents then the ailment shows itself fully developed in the children: as such tests regarding this should also be carried out. In todays world it is necessary that couples take tests for the diseases transmittable through blood and other body fluids, so that timely cure is possible.

To take advantage of modern medical science and to improve ones and ones family life is precisely according to the teachings of Islam, as this knowledge is part of maroof (that what is universally known to be beneficial)

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which the holy Quran has several times instructed to practices. I

Rights of husband and wife over each other: Islamic perspective.

Dr Mohammad Farooq Khan

The foundation of society is laid on the institution of family. As such, the holy Quran gives a lot of importance

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to family matters. It has given very clear instructions in this matter. A family comes into existence because of a pure and very loving relationship between husband and wife. Humanity began with the couple Adam and Eve. According to the teachings of Islam when a man and woman of their own freewill make a vow to live together for the rest of their lives then they become bonded in matrimonial relationship. It is obligatory that wedding vows are taken in the presence of witnesses and in public so that everybody knows that a new couple has come into being.

According to Islam, husband and wife are like garments for each other. The holy Quran says, They are your garments and you are their garments. (Baqara 2:187)

A better example of the relationship between husband and wife is impossible. A garment saves human beings from the hard extremities of weather; it hides physical defects;

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wearing it gives pleasure and adds to physical beauty. Nothing can be hidden from ones garments; as such, a good husband and a good wife should be like that for each other.

The relationship of husband and wife should be that of love and sympathy. The holy Quran has stated this as the very purpose of this relationship. Allah says, It is he who created you from a single person, and made his mate of like nature, in order that he might dwell with her (in love). When they are united, she bears a light burden and carries it about (unnoticed). When she grows heavy, they both pray To Allah their Lord (saying): If thou give us a goodly child, we vow we shall (Ever) be grateful.

In another quote from the holy Quran, And among His Signs Is this, that He created for you mates from among yourselves, that ye may dwell in tranquillity with them, And He has put love and mercy

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between your (heart): Verily in that are Signs For those who reflect. Within a family, members have some rights that are social and some that are legal in nature. Social rights have to be respected and implemented by all members of the family. These rights cannot be secured legally, but if members respect and implement these rights, life will be peaceful, and if these are not enforced then there will be state of continued unrest: there will be complaints against each other and family life will become hell. In this context, the holy Quran gives two important instructions to men and two to women. Men have been instructed to treat their women in a good way and to live a civilised life. Meaning that they should take complete care of their wives. Allah instructs:

Live with them on a footing of kindness and equity, If you take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good.

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Another instruction to men is that they should behave generously in all matters toward their wives and forgo their own rights in favour of theirs (womens). The holy Quran says, And the remission of the mans behalf is the nearest to righteousness. And do not forget Liberality between yourselves. For Allah sees well all that ye do.

Similarly, the holy Quran has given instructions to women: one, they should be obedient to their husbands; second, they should keep their husbands secrets. According to the holy Quran, The righteous women are devoutly obedient and guard in the husbands absence, because Allah also guards the secrets. (Nisa 4:34)

The Quran explains that a family is like an organisation and since every organisation has a head, therefore, the head of the organisation of family is man on the condition that he

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bears all the economic needs of the family. The word used in this context is Qavvam. It means, one who secures and is responsible for providing necessities. Therefore, on the one hand, it is a right; on the other hand, it is a responsibility. The Quran states, Husbands are the protectors and maintainers of wives, because all has the one (sometimes the man and sometimes the women) more than the other, (so here) the reason is that the husbands support the wives from their means. (Nisa 4:34)

The Quran explains that Qavvam does not mean that a husband is a ruler and the woman his subject. In fact, both have equal rights; though there is a slight difference so that the family can be maintained as an institution. According to the holy Quran,

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Wives shall have rights similar to the rights against them, according to what is equitable; but husbands have a degree over them. (Baqara 2:228)

As far as the legal rights are concerned, both are equal from the Islamic perspective. These rights are about three things: the right to choose ones spouse, the right to divorce and any other big dispute. In case of marriage, man and woman have exactly the same rights; however, woman has one additional right and that is to have dowry from her husband. The Quran has declared marriage vows as a solid (durable) pact wherein both parties can bring into writing, the conditions that suit their own situations. In the matter of divorce, Islam has given one additional right to man and that man can give divorce as against this that woman can get divorce. It means, that a wife can demand that her husband divorce her. In case, the husband refuses to do so, the woman can get divorce through court: In traditions, the term for such a demand by woman has been termed Khuila. In the times of the holy Prophet

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(PBUH) and the righteous caliphs, the cases of Khula used to be decided, compulsorily within a few days. In case in which major dispute arise between the husband and wife, it is obligatory upon the society and the state to sit a reconciliation commission; in which there is one representative from both sides and that they should try to reach a reconciliation; as such, both the husband and wife will be equal before the law. The holy Quran says: If you fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers; if they seek to set things aright, Allah will cause there reconciliation: For Allah hath full knowledge, and is acquainted with all things. (Al-Nisa: 35)

Such a commission will evaluate complaints from both sides and will try to reach a decision in the light of the prevailing circumstances and the requirements of justice. As such, the husband and wife will both be equal in the eyes of law.

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The above debate vividly elaborates that Islam has kept a complete balance between the rights and responsibilities of husband and wife. Under normal circumstances, both have equal rights; however in case, if one member of sex has been given an additional right over the other then he or she has been burdened with extra responsibility also. The

additions and omissions in responsibilities have been done so that the institution of family becomes sacred and strong.

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Mother, child healthcare in Islam

Dr Mohammad Farooq Khan

There are many instances in the holy Quran where Muslims are instructed to practice maroof (that what is universally accepted as good and beneficial). Truthfulness and

trustworthiness, justice, hard work, activities related to promotion of health and education, and helping the oppressed groups, all are included in the meaning of maroof. In the same vein, taking care of the needs of mother and child in a family comes within the scope of maroof. Concentrating and working for these goals are the reasons for rewards and blessings from Allah and ignoring these is wrong and sinful. The holy Quran has used the word birr and has instructed Muslims to go the way of birr. The word is usually translated good deed. According to the great commentator of the holy Quran, Maulana Hameeduddin Farahi, the original meaning of the word is discharging rights: implying that an individual should discharge all the rights

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for which his conscience naturally obligates him/ her. Therefore, an individual has to discharge the rights of his/her Creator and, also, the rights of other persons over him/her. The first rights over a human being are that of his/her parents, spouse and children. obligated to discharge these rights. As such one is

The birth of every child creates a new set of circumstances; constituting a new set of rights and responsibilities. The coming into existence of a child is a very sobering occasion. As such, all knowledgeable people should keep these facts in mind in this matter.

According to a hadith agreed upon both by Saheh Muslim and Saheh Bukhari, the holy Prophet (PBUH) said, Everyone of you is a ruler and answerable for his subjects. Man is ruler in his home and answerable for his subjects. The wife is ruler in her husbands home and responsible for her subjects.

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As such every person is related to another person through the bonds of rights and responsibilities. If one lives an irresponsible and unbridled life in this world, his life here will be that of suffering and weakness; furthermore, he will be answerable for it in the world hereafter. As such, when a man and woman tie themselves of their own free will in wedlock, and have children; the rights and responsibilities of all of them towards each other are fixed. There are references to these rights and responsibilities in many places in the holy Quran that need to be given a look. The first right of a baby is that it is fully protected for nine months in its mothers womb. Its health is taken care of and secured against all possible diseases and risks. Also, that it is tried to ascertain medically that there will not be any problem during birth. The birth of a child should take place in a safe environment.

The second right of a child is that after birth its health is fully taken care of, and it is kept in a place where there is the least risk of getting sick or infected. The whole home should be governed on the rules needed for health safety.

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The third right of a child is that it gets uninterrupted and abundant amount of its mothers milk. It should also have physical proxy with its mother that is to touch and be touched by the mother and enjoy its mothers lap for the initial two years of its life. It is an established scientific fact that that mothers milk and her physical contact is very necessary for a childs healthy growth during the first two years.

The fourth right of a child is that during the first three years of its life, the parents give extreme attention to its education and bringing up. This initial education and

training is of great importance for its future. Therefore, it is important that there should be three to five-year gap between births of children and that the gap is fully utilised for educating and bringing the present child. Mothers relation with the child is of utmost importance; to meet the obligations of this special relationship, a mother has certain rights and responsibilities. It is the

responsibility of a mother that she is cautious during her

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pregnancy and has regular medical checkups and the birth happens at the proper place. That she feeds her milk to the baby; takes care of the babys health and nutritional needs, and also provides her physical contact to the baby during the first two years of its life.

It is the mothers right that her health is fully cared for from day one of pregnancy; she is facilitated to have her checkups regularly; she is treated nicely; the birth take place suited for the purpose; she gets a forty-day period of rest and peace. A mother is very much exhausted

emotionally and physically after giving birth; to overcome this period of weakness, it is needed that adequate care is taken of her health and she is given complete rest during the first forty days after pregnancy. It is also the right of a mother that after giving birth, she is not burdened with another pregnancy for at least three to five years. This gap is also important for the mothers health. It has been

medically proven that when women give birth before they become eighteen years of age or after they are thirty-five, the children of such births risk many health problems. It is,

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therefore, her right to become mother only between age eighteen and thirty-five and that she does not have more than five children. The holy Quran has in places pointed to many of the above discussed aspects of the matter.

And among His Signs is this, that He created for you mates from among yourselves, that you may dwell in tranquillity with them, And He has put love and mercy between your (hearts): Verily in that are Signs For those who reflect. (Al-Room 30:21)

Therefore, it is necessary that family is so raised and formed that husband and wife get love and satisfaction from each other. Also, with regard to their rights, they take care of each other. And with regard to be worrying for each other, the holy Quran has given a very beautiful example in Surah Baqra, that the husband is like an apparel to for his wife and the wife is apparel for her husband. Both become the reasons for each others happiness. Both should take care

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of each others minor problems and health. should veil each others faults.

And both

Regarding the rights of children, Allah has directed the attention of parents in a very elegant and emotional style: It is He Who created you from a single person, and made his mate of like nature, in order that he might dwell with her (In love). When they are united, she bears a light burden and carries it about (Unnoticed). When she grows heavy, they both pray to Allah their Lord (saying): If thou give us a goodly child, We vow we shall (Ever) be grateful. (Aaraf 7:189) The prayer for healthy and righteous children implies that the man and woman both will try their best to have fully developed children when they are in their mothers womb and at their births. Also, that they bring up their children to be pious and knowledgeable human beings and Muslims. There are many hadiths which draw attention to this: According to Bihaqi the holy Prophet ( PBUH ) said, (A) son has right over his father that the father brings up his son in good manner and gives him a good name.

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According to Saheeh Bukhari, the holy Prophet (PBUh) said It is better to leave your children well off than that become burden on society and live on peoples charity.

According to a tradition of the holy prophet (PBUH) narrated by Thibrani, A father leaves nothing better as his legacy for his child than good upbringing. According to a tradition Bihqi the holy prophet (PBUH) was asked, Has the child as much right over us as do we over it? The Prophet (PBUH) answered, the son has the right over his father that the father teaches his child to write, to swim and to use bow and arrow and to provide only clean and fine food. Seyothi writes in Jami Alkabeer that the holy Prophet (PBUH) said, Do justice amongst your children as you wish for yourself that they deal with you justly. In a tradition narrated by Bazaz, Hazrat Uns bin Malik said, a man was sitting with the holy Prophet (PBUH) when the mans son came. The man kissed his son and sat him in his

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lap. Then came his daughter and the father just sat her before him. The holy Prophet (PBUH) said to the man, Why didnt you treat them (the son and daughter) with equity. Meaning that whether it a son or daughter both have to be brought up so that they have equal opportunities for acquiring education and growing up healthy. The treatment of equity should be all round; so much so, that they should be even given equally loving treatment.

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Some Aspects of AIDS from Islamic Perspective

Dr Mohammad Farooq Khan

The disease of AIDS was diagnosed for the first time in 1981 and in 1984 HIV (Human Immune Deficiency Virus) was identified as its cause. The virus transmits through blood and other body

fluids from one human being to another. Signs of any ailment are not immediately visible when its virus takes root in a human body. It can take three to ten years for the signs to appear. AIDS ruins the human immune system, therefore, the patient does not get well if he gets any other disease and as a consequence falls prey to various ailments which end with his death.

A lot of research is going on for the prevention and cure of this disease. Some medicines have also been invented which to some

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extent control its symptoms; however these medicines are very costly and many are under trial. Under the circumstances, it would not be wrong to say that this disease is still incurable. The best way to be safe from it is that its virus is not allowed to enter into ones body.

AIDS is commonly known as a sexual disease that one gets because of promiscuous behaviour. This is true to the extent that if a person has HIV in his/her body, he/ she can transmit the virus through sexual intercourse. However, this is not the main cause of its spread. In Pakistan, the greatest cause of it spreading is the use of infected syringes and unsafe blood transfusion system that does not provide for testing blood before being transmitted According to an estimate, about sixty thousand addicts in Pakistan use syringes to take drugs. These people use the same syringe several times and also use syringes used by others and those that they find anywhere. A syringe used by an HIV positive person if used by healthy individuals can quickly spread the disease. During a recent survey, it was revealed that in Karachi twenty percent of those using syringes to take drugs were HIV positive. Among homosexuals, the rate was four percent. It has evident that

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the instances of HIV positive are also very high among prostitutes and eunuchs.

It is commonly thought that in Pakistan the existence of this disease is almost next to nothing. This is not correct; according to the data presented by the federal health ministry to the Senate, there are three thousand and seventy-three cases of AIDS and HIV positive in Pakistan. Among these, the confirmed cases of AIDS are three hundred and thirty-two, whereas the cases of HIV positive are two thousand seven hundred and forty-one. The

survey also brings to light the fact that in Islamabad alone, there are five hundred and fifty-two HIV infected individuals. We should know the reason as to why the rate of HIV positive patients should be so high in a well-informed place like Islamabad.

It will not be wrong to say that countless people may not have tested for HIV because of ignorance or carelessness. We also know that many people have not tested for the fear of being found positive. They think that closing ones eye from danger is the best strategy. World Health Organisation (WHO) and other

international organisations have devised some formulas for such

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countries (suggested change of such countries to countries like ours.) that assist in ascertaining the probable. AIDS victims. According to an estimate, the number of such people in Pakistan is between seventy to eighty thousands. As the ratio of educated and aware people in Islamabad is greater than in the rest of the country and, also, it is easy to reach the respective treatment centres, therefore to find five hundred and fifty-two diagnosed as AIDS patients can give us a fair estimate as to the number of the patients in the rest of the country. Our attitude towards patients of Aids and to stop the spread of this disease fluctuates between extremes. It is necessary that actual facts in this regard are understood. The most important fact is that one cannot get AIDS by shaking hands, eating or just meeting with AIDS patients. Unfortunately, patients inflicted by this disease are treated as untouchables; people run away from them and society will not accepts them under any circumstances. This attitude is against common sense, humanity and the teachings of Islam. Every sick person is deserving of our love, sympathy, and medication. There is also a belief that the only cause of this

disease is promiscuity. This is not correct. It is quite possible that an individual may get it from an infected syringe; through blood

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transfusion or by anything with a sharp edge like a shaving razor. Even if somebody gets AIDS by being promiscuous, he should not be treated with hate. Promiscuity is not a greater sin than murder, robbery, bribery, dishonesty, fraud and giving false statement as witness. We know that hundreds of thousand of people are

involved in sins and crimes and there are many among them towards whom we show respect. The question is if we dont boycott these people, why then should we show so much contempt and hate towards AIDS patients. We know that if a human being repents, Allah will forgive all his/her sins that are of the kind that violates the rights that the Creator has declared as His rights over human beings. As such, it is quite possible that an AIDS patient may be a better Muslim than us in the eyes of God. It is, therefore, necessary that we treat these patients in a humane way and take only those precautions that are medically required.

To stop the spread of AIDS, it is imperative that the abuse of drugs, especially the drugs taken through syringe, is brought under control; incidents of homosexuality are reduced to the minimum; prostitution is controlled; use of infected syringes is banned and blooded is tested for HIV before being transfused. From Islamic

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perspective, getting intoxicated is serious crime; also, having sexual relation with other than ones own spouse is prohibited. Islam has also laid great stress on cleanliness and has also directed us to practice maroof (that what is universally accepted as

beneficial). Maroof is a word with great scope in its meaning; one of its meanings is that people should act keeping in mind the findings of the most recent scientific and medical research. According to Islam, it is dishonesty to hide it if one has an infectious disease and to transmit a disease because of ones negligence to somebody else is also a crime. In the light of these teachings, of Islam, it is imperative upon that one avoids getting intoxicated; has sex with nobody, but with ones spouse and be particular about cleanliness, especially, with regard to syringes. Islam has stressed upon cleanliness so much that it has declared cleanliness as a branch of faith. Islamic teachings make one so sensitive in this matter, that it prohibits one from using somebody elses toothbrush. As such, we should be careful about all these points.

All of us, especially those who have taken drugs through syringe or have been promiscuous, should take tests according to medical

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advice so that this disease is not transmitted to others. The reason for this precaution is that if an individual infects another person with this fatal disease, he or she, in fact, is committing murder of that person, which is one of the gravest of crimes. In this regard, it is necessary that AIDS patient take all necessary precautionary measures in their intimate relationships so that the disease does not spread to others.

Islamic teachings make us into a responsible member of human society. We should always lead our lives wisely and practice

precaution. We should, in all matters, give full consideration to the findings of modern scientific research and Islamic teachings. This is the only way to safety from AIDS and this, also, is the way of defence against all that is bad.

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Family planning and Islam

Dr Mohammad Farooq Khan

The holy Quran guides us that we should utilise knowledge, wisdom, prudence, talents, and strategy in the execution of a task. This instruction has been placed in the holy Quran more than a hundred times. As such, we are obligated to think carefully before starting a job; prepare a plan for it according to the updated findings of modern knowledge; analyse the same to the best of our mental capabilities and after taking into account all the circumstances, prepare a strategy and then utilising our best talents of implement the plan. If there are difficulties in the way of the project then we should try to find a way around them with wisdom and strategic thinking and keep on going forward with the project. Some things have to be done at all costs;

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education, jobs, businesses and living situation and other aspects of our lives and we make careful plans so that we do not fail in our endeavours, which would cost us dearly individually and collectively. If decisions about an

individuals life or matters pertaining to a community are taken without giving it a proper thought, we think of it as an incorrect attitude.

Planning for anything that matters in life is necessary; so is planning for family life and it is called Family Planning. When man and woman form the union of marriage and lay the foundation of family, they should keep balance in their resources and expenditure. Within this strategy comes the decision as to when should a couple have their first baby and when should they have second one. Also, that what methods will be adopted for giving education, healthcare, and entertainment, and other needs of the children. If a couple is unable to have children; the medical expenses to have this blessing should be part of family planning. Family planning, as is commonly misunderstood, does not mean having a specific number of children.

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Therefore, an individual when trying to increase the size of his/her family should consider the situation with an open mind and in a knowledgeable way, and should consider all his/her options from planning and strategic aspects, also. After that one should leave the results to Allah. Such a family planning is exactly in accordance with the teachings of Islam.

There are objections raised against family planning; it is important that these objections are seriously reviewed. One objection that is raised is that it is Allah who provides sustenance for every individual; therefore, methods of pregnancy prevention should not be practiced. The answer to this objection is that the issue is not of provision of mere sustenance but that of provision of the appropriate means of education, health and rearing children and to bring them up to be responsible human beings. As such, even if there are enough material means to furnish all the physical wants of children, it would be necessary to have enough gap between births just for the sake of the health of the mother,

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and the health and education of children. It should also be kept in mind that whether it is the matter of means of sustenance or any other issue; unless a person works for it, Allahs assistance does not come. Allah says in the holy Quran. Verily never will Allah change the condition of a people until they change what is in themselves. (Raad 13:11) In another verse: That man can have nothing but what he strives for; (Najam 53:39) It means that Allahs role as The Sustainer implies that He has provided all the means of sustenance needed for human life on this earth and it is for humans to use their mental capacities and knowledge to utilise these resources: if one uses his/her capabilities then Allah will give him/her control of these resources. Accordingly, a person has to do comprehensive planning in this regard and that nothing will be handed over to him/her, unless he/she tries for it. It is because of this that in developed countries where agriculture is carried out on scientific lines and appropriate use is made of water and fertilizers, the land there is

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productive many times over than in the less developed countries. And the underdeveloped countries, in spite of having agricultural economies, are dependent upon the developed countries for agricultural products.

The second objection is that the holy Quran has prohibited infanticide and that family planning is in fact the killing of ones own children. Therefore, family planning should not be practiced.

This objection is wrong. The fact is that during the age of ignorance (the period before the holy Quran was revealed), the Arabs had this barbaric custom of burying their

children, especially girls. Islam strongly prohibited this custom. The Quranic instruction had nothing to do with family planning. The holy prophet (PBUH) gave the permission for coitus interruptus, which was the only means of pregnancy prevention. If family had anything to do with infanticide, the holy Prophet (PBUH) would never have allowed it. Saheeh Muslim and Saheeh Bokhari,

quote Hazrat Jabbir (may Allah be pleased with him), We

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used to practice coitus interrptus in the blessed period of the holy Prophet (PBUH) while Quran was being revealed. In another hadith the words are If coitus interruptus were banned, the holy Quran would have stopped it. In another quote from Hazrat Jabbir (may Allah be pleased with him), in Saheeh Muslim, it is said, we used to practice coitus interruptus in the time of the holy Prophet. He (the holy prophet) got the news but did not stop us.

Another objection is that in the Surah Baqara , verse 223 it is said Your wives are as a tilth unto you, so approach your tilth when and how you will, but do some good act for yourselves before hand.(translation of verse) The argument is that man gets yield from fields and family planning results in not getting the yield (children). such, family planning is against Islam. As

The above verse has not been interpreted in its proper context in this matter. The fact is that husband has been likened to a farmer: a responsible farmer will first give water and fertilizer to his field and sow only that crop that

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he needs. Before the time of harvest, he takes care of the crop; saves it from diseases and after harvest, he gives some rest to the land so that it can recover properly and be able to yield another good crop. One who does not follow this procedure is an irresponsible farmer. Therefore, the above verse puts a lot of responsibilities on the husband; that he should take full care of his wifes health and think of having another child only when the wife is fully ready for it. A responsible husband would also take great care of her during pregnancy and would allow for appropriate gap between births. If a man does not follow these procedures then he is an irresponsible husband.

Another objection is that family planning is a hurdle in the way of the numerical strength of ummah and because of it Muslims will be less in number. This objection is based on a misunderstanding: the proper way to increase the numerical strength of Muslims is to promote Islam by preaching it and to bring more and more non-Muslims within its fold and not by bearing more children. Muslims today are twenty-two percent of the world population and

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the rest are non-Muslims. Muslims, no matter how many children they produce, will never be able to rectify this imbalance. Against this there is a great number of nonMuslims to whom the message of Islam has not reached. The best way to change our small numbers into numerical superiority is that we do everything according to a proper plan, control our weaknesses improve ourselves, better our community, and with proper planning present the message of Islam as ummah to the non-Muslims.

In this context, a hadith is presented: Marry among yourselves, so that you increase in number and I may take pride in my ummah on the day of judgement. This hadith is quoted in Jamia Alsayuthi. It is an unauthentic hadith--meaning that the chain of narrators who quoted it down the line, one from the other, does not reach the holy Prophet (PBUH).

There is yet another objection according to which the argument is that family planning is a conspiracy against us so that Muslims do not increase in number. This objection

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has no weight at all; the actual conspiracy against the ummah is that it is manipulated into remaining disorderly, unorganised, uneducated and ignorant of scientific

knowledge. Unplanned increase in population confounds all kinds planning; an organised nation that has well thought out plans proves its cultural superiority, and practically holds sway over the rest of the world. If the Muslim ummah enhances itself to the level of such superiority, it would, by example, open way for nonMuslims to accept Islam. It is the best way to serve this ummah.

According to modern research, it is now known that for the purpose of proper education and bringing up of children, and good health of the mother, four (three? In other articles three to five years have been suggested) to five years gap between the births of two children is very necessary. According to the holy prophet (PBUH), A

strong Momin (Muslim) is better than a weak Momin. Therefore, if we want to become a strong Muslim ummah,

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we have to make comprehensive plans when thinking of increase the size of our families.