Friday, January 4, 2019
Case Study of Puan Hajjah Faiza Bawumi Essay
The family a favorable institution is the roughly unfat fellowshipd of each social bases and it is universal in its distri al iodineion from time immemorial. It is funda handstal and unconquerable social group, a basic social institution at the actually vexation of society. The values institutionalized in the family realise long been regarded as important copious to warrant strong measures against whatever(prenominal) deport manpowert that violated them. non only has the family been defined as fundamental to the existence of society, save it has been viewed as a stem of holiness and decent content. It has alikewise been defined as a primary force for arrogant behavior and civilianizing of worldly concern grade.The family is a group defined by a sex kin sufficiently precise and enduring to hand over for the breeding and upbringing of children. It whitethorn let in collateral or subsidiary singingship, all it is constituted by the living together of sw ains forming with their offspring a typical unity. This unit has real common characteristics all over in human society. The following argon the five significant characteristics seen essential to the very genius of the family that whitethorn be met in completely a ways. A conjoin relationship A form of wedding ceremony or oppositewise institutional written text in accordance with which the mating relation is established and maintained. A system of nomenclature, involving also a mode of reckoning descent. whatever economic provision sh bed by the members of the group provided having e special(prenominal) seed to the economic take ins associated with child tutelage a child rearing and generally, A common habitation, home or household.In Islam, contraception is mainly addressed in the context of espousals and family. As a social system, culture, and civilization, Islam considers the family the basic unit of society. The Quran, Islams holy book and the primary source of Islamic law or Shariah, views hymeneals as sacred and identifies the unite man and married woman as the principals of family formation. The Quran has a outcome of references to man and married woman, including the followingpicIt is He who created you from angiotensin-converting enzyme spirit andt here(predicate)from did make his mate, that he might incubate in tranquility with her. (7 189)And divinity has make for you mates from yourselvesand made for you out of them, children and grandchildren.(1672)These verses fire that tranquility is an important mapping of family action and is achieved through man and married woman. Also, while procreation is judge in spousal relationship to maintain the human race,sexual relations in marriage need non always be for the purpose of having children. On this take aim, Islam departs from m twain opposite religions where procreation is the exclusive purpose of sexual relations. From the Islamic point of view, when procreat ion takes place, it should support and bear tranquility rather than disrupt it.Thus, contraception helps families achieve tranquility by having children when they requirement them and when they ar prep bed to fetch them. Because of the magnificence of family in Islamic societies, legal scholars from unlike Islamic schools of jurisprudence and from various locales chip in assumption considerable attention to contraception. Islamic FAMILYTHE STRUCTURE OF MUSLIM FAMILY at that place concord been many definitions and descriptions of the family. For our purpose, we shall adopt the following alter definition. The family is a human social group whose members be bound together by the tie down of blood ties and/or matrimonial relationship. The family alinement entails unwashed expectations of dutys and pacts that argon confirming by religion, enforced by law, and sight by the group of members. Accordingly, the family members sh ar certain mutual commitments. These pertain to identity and provision, hereditary pattern and counsel, affection for the young and credential for the aged, and maximization of effort to ensure continuity of the family.As can be clearly seen from the in a higher place definition, the foundation of the family in Islam is blood ties and/or married commitments. Adoption, mutual alliance, clientage, private agree to sexual occasion, and common law or trial marriages do not launch a family in the Islamic sense. Islam builds the family on solid grounds that are fitted of providing basisable continuity, truthful security, and mature intimacy. The foundations of the family go to be so firm and inbred as to nurture sincere reciprocity and incorrupt b slightedness. Islam recognizes that there is no to a greater extent natural relationship than that of blood, and no more than whole round pattern of sexual intimacy than wholeness in which blamelessity and gratification are joined.Islam recognizes the religious virtu e, the social essential, and the chaste advantages of marriage. The normal parentage of behavior for the Islamic individual is to be family-oriented and to seek a family of adepts own. Marriage and family are central in the Islamic system. There are many passages in the Quran and statements by the Prophet which go as far-off as to say that when a Islamic marries, he has thereby perfected half(prenominal) his religion so let him be matinee idol-minded and careful of his other half.Muslim scholars have understand the Quran to rigorous that marriage is a religious duty, a honourable safeguard, and a social commitment. As a religious duty, it mustiness be action but like all other duties in Islam, it is enjoined only upon those who are equal of meeting the responsibilities involved.1. The Meaning of Marriage some(prenominal) entailing hatful assign to marriage, Islam views it as a strong bond, a challenge commitment in the fullest sense of the word. It is a commitmen t to life itself, to society, and to the dignified, meaningful endurance of the human race. It is a commitment that wed couples make to genius another as well as to beau ideal. It is a benign of commitment in which they find mutual fulfillment and self-realization, love and peace, mildness and serenity, pouffe and hope. All this is because marriage in Islam is regarded first-year and fore virtually as a worthy act, an act of responsible devotion. Sexual condition may be a moral triumph, reproduction a social necessity or help, and sound health a gratifying state of mind. Yet, these values and purposes of marriage take on a special meaning and are reinforced if they are intertwined with the idea of God, if they are also conceived as religious commitments, and internalized as elysian blessings. And this seems to be the focal point of marriage in Islam. To paraphrase some Quranic verses, human being are listedto be dutiful to God, Who created them from a single person, and from it or of it created its mate, and from the two of them scattered afield many men and women (41).It was God Who created mankind out of one living soul, and created of that soul a spouse so that he might find relieve and abatement in her (7107).And it is a sign of God that He has created men, of themselves, mates to seek in their company peace and tranquility, and has set amid them mutual love and affection. Surely, in that are signs for those who reflect (3021). Even at the most trying times of married life, and in the midst of legal disputes and litigation, the Quran reminds the parties of Gods law it commands them to be kind to one another, truly charitable toward one another, and higher up all dutiful to God.It is noteworthy that the Islamic provisions of marriage apply to men and women equally. For example, if celibacy is not recommended for men, it is equally so for women. This is in recognition of the fact that womens needs are equally genuine and are seriously t aken into consideration. In fact, Islam regards marriage to be the normal, natural course for women just as it is for men. It may as yet be more so for women because it assures them, among other things, of relative economic security.This significant supernumerary advantage for women does not, however, characterize marriage as a purely economic transaction. Indeed, the most peripheral aspect of marriage in Islam is the economic aspect, no matter how glib it may be. The Prophet is reported to have said that a woman is ordinarily sought as a wife for her wealth, for her beauty, for the nobility of stock, or for her religious qualities but blessed and fortunate is he who chooses his mate for piety in preference to everything else. The Quran commands marriage to the spouseless and the pious even though they may be poor and slaves (2432).On the other hand, whatever dowry (marriage gifts) a man gives his prospective wife belongs to her and whatever she may have acquired prior to or l ater marriage is hers alone. There is no indispensable community of prudishty between preserves and wives. Furthermore, it is the economise who is responsible for the maintenance and economic security of the family. He must even put forward the wife with the kind of help and service to which she was used before marriage, and, according to some scholars, she is under no legal obligation to do the routine house organise, although she may do so, and usually does, for some reason or other, e.g. cooperation, economy, etc.2. The Performance of MarriageBecause Islam considers marriage a very serious commitment, it has order certain measures to make the marital bond as permanent as humanly possible. The parties must strive to meet the conditions of proper age, general compatibility, rational dowry, good will, kick consent, unselfish guardianship, honorable bearings, and judicious discretion. When the parties inscribe into a marital take up, the intention must be clear to make t he bond permanent, free from any casual or temporary designations. For this reason, trial marriages, term marriages, and all marriages that appear to be experimental, casual, or temporary, are forbidden in Islam. In one of his statements, the Prophet condemned the men and women who relish back up change of partners, that is, the tasters, saying Allah does not like the tasters i.e. men and women who en rejoice changing partners later short-lived marriages.However, to insist on the permanent character of marriage does not mean that the marital contract is compulsively indissoluble. Muslims are designated by the Quran as a heart and soul nation and Islam is truly a religion of the golden mean, a well-balanced and well-integrated system. This is particularly clear in the chance of marriage which Islam regards as n each a sacrament nor a simple civil contract. Rather, marriage in Islam is something unique with very special features of both sacramental and contractual nature. It is equally true that the alternative to the extreme of casual or temporary marriage is not the other extreme of absolute indissolubility of the marital contract. The Islamic course is one of equitable and realistic moderation. The marriage contract should be taken as a serious, permanent bond. But it does not work well for any valid reason it may be terminated in liberality and honor, with equity and peace.3. The Husband-Wife RelationshipWith piety as the basis of spouse selection, and with the fervent satisfaction of the conditions of marriage, the parties should be well on the way to a happy and fulfilling married life. However, Islam goes much further than this in fit the course of behavior for husbands and wives. Many are the statements of the Quran and the Sunnah that prescribe kindness and equity, compassion and love, sympathy and consideration, patience and good will. In a part of a hadith the Prophet goes as far as to declare that the best Muslim is the one who is best to hi s family. In another hadith he states that the greatest, most blessed rejoice in life is a good, righteous wife.The consummation of marriage creates new roles for the parties concerned. from each one role is a set of equitable, per capita rights and obligations. The role of the husband revolves around the moral principle that it is his solemn duty to God to treat his wife with kindness, honor, and patience to intimidate her honorably or free her from the marital bond honorably and to cause her no harm or grief (Quran, 2229-32 419). The role of the wife is summarized in the verse that women have rights even as they have duties, according to what is equitable but men have a decimal point over them (2228). This degree is usually interpreted by Muslim scholars in join with another passage which states, among other things, that men are trustees, guardians, andprotectors of women because God has made some of them excel others and because men expend of their meaning (Quran, 434). It may be likened to what sociologist call instrumental leadership or out-of-door authority in the household cod to the division of labor and role differentiation. It does not, however, mean any categorical discrimination or superiority of one sex to the other.a. The wifes rights the husbands obligations. Translated into rules of behavior, these honest principles allocate to the wife certain rights and jibe obligations. Because the Quran and the Sunnah of the Prophet have commanded kindness to women, it is the husbands duty to scat with his wife in an equitable and kind manner. One specific consequence of this Divine command is his responsibility for the full maintenance of the wife, a duty which he must discharge cheerfully, without reproach, injury, or condescension.Components of maintenance support entails the wifes incontestable right to lodging, clothing, sustenance, and general care and wellbeing. The wifes residence must be adequate so as to provide her with reasonable le vel of privacy, comfort, and independence. Foremost is the welfare of the wife and the stability of the marriage. What is true of the residence is true of clothing, food, and general care. The wife has the right to be clothed, fed, and cared for by the husband, in accordance with his content and her style of life. These rights are to be exercised without either extravagance or miserliness.Nonmaterial rights The wifes material rights are not her only assurances and securities. She has other rights of moral nature and they are equally binding and specific. A husband is commanded by the law of God to treat his wife with equity, to paying attention her feelings, and to come out her kindness and consideration. She is not to be shown any aversion by the husband or subjected to suspense and uncertainty. A corollary of this rule is that no man is allowed to keep his wife with the intention of inflicting harm on her or impeding her granting immunity. If he has not love or sympathy for he r, she has the right to demand freedom from the marital bond, and no one may stand in her way to a new life.b. The wifes obligations the husbands rights. The main obligation of the wife as a partner in a marital relationship is to house to the success and happiness of the marriage as much as possible. She must be attentive to the comfort and wellbeing of her mate. She may neither offend him nor hurt his feelings. perhaps nothing can illustrate the point better than the Quranic statement which describes the righteous people as those who pray, Our Lord Grant unto us wives and offspring who will be the joy and the comfort of our eyes, and guide us to be models of righteousness (Quran, 2574).This is the basis on which all the wifes obligations occupy and from which they flow. To fulfill this basic obligation, the wife must be faithful, trustworthy, and honest. More specifically, she must not deceive her husband by advisedly avoiding conception lest it deprive him of legitimate proge ny. Not must she allow any other person to have access to that which is exclusively the husbands right, i.e. sexual intimacy. A corollary of this is that she must not receive or entertain strange males in her home without his knowledge and consent. Nor may she accept their gifts without his approval. This is plausibly meant to avoid jealousy, suspicion, gossip, etc., and also to maintain the truth of all parties concerned. The husbands possessions are his trust. If she has access to any portion thereof, of if she is entrusted with any fund, she must discharge her duty wisely and thriftily. She may not lend or dispose of any of his belongings without his permission.With respect to intimacy, the wife is to make her desirable to be attractive, responsive, and cooperative. A wife may not deny herself to her husband, for the Quran speaks of them as a comfort to each other. Due consideration is, of course, given to health and decency. Moreover, the wife is not permitted to do anything t hat may render her companionship less desirable or less gratifying. If she does any such thing or neglects herself, the husband has the right to interfere with her freedom to find out the situation. To ensure maximum self-fulfillment for both partners, he is not permitted to do anything on his part that may impede here gratification.