DEMOCRACY and ISLAM

Lets now talk about the topic of “democracy” which Muslims are demanding today and what USA wants to restore in Pakistan.

Whether democracy and Islam are compatible or incompatible, I wouldn’t be giving my personal opinion but I’ll establish my point from the Quran and you be the judge.

2. Meaning of the words “democracy” and “Islam”

Democracy:

(i) government by the people; a form of government in which the supreme power is vested in the people and exercised directly by them or by their elected agents under a free electoral system.

(ii) American heritage dictionary : Government by the people, exercised either directly or through elected representatives.

In short, democracy means “rule of the people”

Islam :

Islam comes from the Arabic word “Aslama” or “silm’ which means “to submit, to surrender and to obey” Allah (SWT) with sincerity and Peace and both these words can be found in the Quran

“Who can be better in religion than one who submits (Aslama) his whole self to Allah, does good, and follows the way of Abraham the true in Faith? For Allah did take Abraham for a friend.” (Quran 4:125)

“O ye who believe! Enter into Islam (Silm) whole-heartedly;” (Quran 2:208)

“O ye who believe! Come, all of you, into submission (unto Him) (silm); and follow not the footsteps of the devil. Lo! he is an open enemy for you.” (Quran 2:208, Marmaduke Pickethall)

In short, Islam means “to submit your will to God”. One should do whatever God wants him to do.

3. Is democracy compatible with Islam?

As I mentioned that today Muslims are demanding democracy. I don’t actually have a low opinion of Muslims, but I feel they are ignorant either of what democracy is or what Islam is.

To say that Islam and democracy can go together is as similar to say “Kufr (blasphemy) and Eeman (faith) can go together”. It is as similar as to say “A human being can worship idols and still remain a Muslim”.

Democracy is “rule of the people”. It is people who decide what is halal and what is haraam. It is people who decide what is lawful and what is unlawful, by what law they should abide and by what laws they shouldn’t abide.

In short, the sovereignty belongs to people and NOT to Allah. In Islam, sovereignty belongs to Allah alone. People can pass any law they wish to. They can legalize anything they wish to.

Some time ago in the west, adultery was a crime. Then it became legalized and homosexuality was a crime. Then they legalized it and today it is a crime to condemn homosexuality.

The fallen evangelist Jimmy Swaggart had to apologize and take his words back when he joked and said this about gays during one of his sermons.

“this utter absolute, asinine, idiotic stupidity of men marrying men. … I've never seen a man in my life I wanted to marry. And I'm gonna be blunt and plain; if one ever looks at me like that, I'm gonna kill him and tell God he died."

Now is democracy compatible with Islam in any form, shape or size? Can anyone who denies and says that sovereignty shouldn’t belong to Allah and it should belong to human beings, be a Muslim?

Now lets see what the Quran says about it.

4. What does the Quran say?

“They (The Jews and Christians) take their priests and their anchorites to be their lords in derogation of Allah,” (Quran 9:31)

There used to be one Sahaba (companion) of the Prophet (pbuh) who used to be a Christian. He said that we did not use to worship our priests, we dint use to bow down in front of them. Then the Prophet (pbuh) went on to explain the meaning of this verse.

He said that did they not make lawful what Allah (SWT) made unlawful and did they not make it unlawful what Allah made lawful and he said “yes”. The prophet (pbuh) said that it was their worship of them.

In short, any human being who believes that some other human being has a right to legislate regardless of whether it goes against Allah or not then he has done the same thing what the Jews and Christians did and he has taken that person to be as a god along with Allah!

But do you want something simpler than that? I’ll give it to you.

Allah literally declares those people who say that Allah shouldn’t be soverign as “Kafirs (unbelievers), Zalim (Wrongdoers) and Fasiq (rebels)

“If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) Unbelievers.” (Quran 5:44)

“And if any fail to judge by (the light of) what Allah hath revealed, they are (No better than) wrong-doers.” (Quran 5:45)

“If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) those who rebel.” (Quran 5:47)

It is also compulsory to judge by what Muhammad (pbuh) said.

“But no, by the Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction.” (Quran 4:65)

The best of judges is Allah (SWT). No human being has any right to legislate above the right of Allah (SWT). The Quran says

“But who, for a people whose faith is assured, can give better judgment than Allah.” (Quran 5:50)

“Is not Allah the wisest of judges?” (Quran 95:8)

Allah is questioning that is he not the wisest of judges? The answering is reposed in the question, the wisest of judges is indeed Allah.

So anyone who calls for democracy i.e.rule of people in which people can legislate anything regardless of whether it goes against Allah and his messenger (SAW) are indeed unbelievers according to the Quran and they are inviting people to disbelieve in Allah!!

The Quran says:

“It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about their decision: if any one disobeys Allah and His Messenger, he is indeed on a clearly wrong Path.” (Quran 33:36)

All those people who call for democracy are indeed on the wrong. They normally opt other options in matters which have been decided by Allah and his messenger (peace be upon him).

Any Muslim who says that Sharia law shouldn’t be there but instead democracy should be there says NO to Allah and yes to man-made laws which is indeed blasphemy!!

Rights of a Wife upon her Husband in Islam from Free Muslim Matrimonial website

In order to establish the relationship between wife and husband on a sound and explicit base in accordance with a clear and defined religious principle, the Qur'an says:
"...and they (women) have rights similar to those (of men) over them in a just manner..." Holy Qur'an (2:228)
Through this wonderful legal relationship, Islam builds the connection between the couple on the basis of an exact and just equation. The woman has her legal rights upon her husband, as also the man has legal rights upon her. In short, Islam has imposed certain rights upon both husband and wife.
Studying the marital relations in Islam we realize that Islamic laws advocating marital bonds between man and wife are based on affection, mercy, kindness and good treatment towards each other and consider the marriage contract as a sacred covenant.
How wonderfully Imam Ja'far bin Muhammad Al-Sadiq (a.s.), refers to this sacred contract! He says:
"When one of you wants to marry a woman, let him say to her: 'I accept the covenant taken by Allah': ... And then (a woman) must be retained in honor or released in kindness."
The religious texts and concepts define the rights of the wife upon her husband as follows:
a. Maintenance: The Wife has the right of being properly maintained by her husband and he is responsible for providing his wife with food, clothes, residence, medical treatment, adornment (as per his means) and other expenditures needed by the wife and becoming her social status, on one hand, and falling within the husband's financial means, on the other.
Allah the Exalted says: "Lodge them where you dwell, according to your means, and harass them not so as to straiten life for them. And if they are pregnant, then spend for them till they bring forth their burden. Then, if they give suckle for you, give them their due payment and enjoin one another among you to do good; but if you disagree, then let other (woman) suckle for him. Let him who has abundance spend of his abundance, and he whose provision is measured, let him spend of that which Allah has given him; Allah does not lay a burden an any soul, except that which He has given it. Allah will bring about ease after hardship." Holy Qur'an (65:6-7)
b. Good Treatment: The following verses of the Qur'an explain the sharing of affection love, confidence and respect with her.
"...and treat them (woman) kindly..." Holy Qur'an (4:19)
"...and then (a woman) must be retained in honor or released in kindness..." Holy Qur'an (2:229)
"And of His signs is this. He created mates for you from yourselves that you may find rest in them, and He ordained between you love and mercy..." Holy Qur'an (30:21)
The Messenger (s.a.w.) said: "Verily the best of you is the best to his women; and I am the best of you to my women."
He (s.a.w.) also said: "May Allah bless the man who does good between himself and his wife; as Allah the Exalted has given him authority over her and made him her guardian."
Family life is the fountain of happiness and the source of love and affection. In the warmth of the home man finds his comfort and stability, and near his wife he feels pleased and secured.
The more affectionate the relations, the better the companionship between the couple and the deeper the feeling of peace, security and comfort in the souls of husband, wife and the children.
How exact is the Prophet (s.a.w.) when he says: "A man's words to his wife: 'I love you' would never go out of her heart."
Islam enhances good companionship with the wife, fulfilling her psychological and aesthetic inclinations and satisfying her sexual and instinctive desires so that all their marital dimensions may rub against each other.
It insists even further than that. Islam asks the husband to resort to every means and method that causes his wife to love him, physically, spiritually and instinctively, tying her tightly to him. Islam urges man to be keen on keeping himself good-looking and attractive to her, responding to her sexual desire, starting with foreplay for excitement so that he may reach climax with her simultaneously, as she is a matching partner to him in enjoying sexual pleasures. She is not a mere means for satisfying man's desire.
A Tradition says: "All the believer's diversions are futile, except in three instances: in paying court to his wife, as (only) these are true." "When one wants to have sexual intercourse with his wife, one may not hasten her, as women, too, have their desires." "Three acts are considered to be rude: to accompany somebody without asking his full name; to refuse an invitation for a meal, or to accept it but refuse to eat and to start sexual intercourse with the wife before fore playing."
It is related that: The Messenger of Allah (s.a.w.) on entering the house of Umm Salama, smelled a strong perfume. He asked: "Is Al-Hawla here?" Umm Salama replied: "Yes, she is here complaining about her husband." Al-Hawla came out and told the Prophet: "My husband neglects me." He said: "Give him more, Hawla." She answered: "I leave no perfume without using it, but he still disregards me." He remarked: "If only he would know what he would get by approaching you!" She asked: "What would he get by approaching me?" The Prophet replied: "If he approached you, two angels would escort him and he would be like a man drawing his sword to fight for the cause of Allah. Then by having sexual intercourse, his sins would fall off him like leaves from a tree and when he takes the bath, his sins would wash off him."
Al-Hasan bin Al-Jahm narrates that he saw Imam Al-Rida (a.s.) with his beard dyed. So I asked him: "May I be your sacrifice, I see you have dyed." The Imam said, "Yes, embellishment increases the chastity of women. They abandon chastity when their husbands abandon embellishment." Then he continued "Would you like to see her as she would see you, without adorning herself?" Ibn Al-Jahm answered in the negative. The Imam replied, "That is it. The habit of the prophets is to be clean, to use perfumes, to trim the hair and to frequent their wives."
By the above quotations regarding rights of the wife upon her husband we can illustrate a clear picture of leading a good marital life and fulfill all aspects of the material, moral, instinctive and aesthetic relations between husband and wife.
Use Free Muslim Matrimonial website to find your Muslim Soul Mate or Islamic Life Partner.

Status of Woman in Islam

A woman is a flower vase of beauty and fragrance. So smell her gently, do not wrestle with her! - Imam Ali (as)
Women are like flowers. Do not put on them responsibilities they can not bear! - Imam Ali (as)
According to Islam, being a human, woman is even superior to angels and all other living organisms. If she performs any good task or deed, she will be equally blessed as much as a man will for his good deeds.
She is the benefactor and patron of Islam, as lady Khadija (Wife of Holy Prophet [saw]).
She is a partner of prophethood, as lady Fatima (Daughter of Holy Prophet [saw]).
She is one of the greatest leaders, as lady Zainab (Daughter of Imam Ali [as])
She superior to man, as a mother.
She's respectable like a saint.
She is precious like an expensive pearl.
She is honorable like a delicate rose.
Islam emphasizes the equality of all people, regardless of race, ethnicity, gender or social status. Islam has prescribed different roles and responsibilities for men and women, with each gender complementing the other. Centuries before the modern world recognized women's rights, Islam acknowledged the equality of the two genders, and abolished the barbaric ritual of burying infant daughters alive, an outrageous crime practiced by the Arabs before the time of the Holy Prophet (peace be upon him).
Islam made women aware of their rights and gave them an identity, a personality, freedom, and independence. These rights, among others, include the right to inherit, to own property, to obtain a divorce, to collect a dowry, and to gain child custody. Regarding the equality of the genders, the Holy Qur'an states:
"Surely the men who submit and the women who submit, and the believing men and the believing women, and the obeying men and the obeying women, and the truthful men and the truthful women, and the patient men and the patient women and the humble men and the humble women, and the almsgiving men and the almsgiving women, and the fasting men and the fasting women, and the men who guard their private parts and the women who guard, and the men who remember Allah much and the women who remember-Allah has prepared, for them forgiveness and a mighty reward." (33:35)
Muslims consider four ladies to be the most noble and pious:
1. Aasiya - Wife of Fir'awn / Pharoah (peace be upon her)
2. Maryam / Mary - Mother of Isa / Jesus (peace be upon her)
3. Khadija - Wife of Prophet Muhammad (peace be upon her)
4. Fatima - Daughter of Prophet Muhammad (peace be upon her)

MOTHER (THE FOUNTAIN OF LIFE) And the paradise is under the feet of your mothers. - Prophet Muhammad (saw) Islam has greatly emphasized the issue of loving and respecting the parents, the father and the mother. In our infancy and childhood, we needed the protection, love and nurturing of the parents; but when they become old, they need us to protect them and take care of them. "Your Lord has commanded that you shall not worship (anyone) but Him and to be good to the parents. If either or both of them reach old age with you, say not to them (so much as) 'Ugh' nor chide them, and speak to them a generous word. And lower for them 'the wings of humility' out of mercy; and pray; 'O my Lord! Have mercy on them as they brought me up (when I was) little.'" (17:23-24) However, out of the two, the mother has been given greater priority as far as kindness is concerned. Once Hakim bin Hizam came to the Prophet of Islam and asked: "To whom should I be kind?" The Prophet replied, "Your mother." Hakim asked, "Then to whom?" The Prophet said, "Your mother." Hakim asked, "Then to whom?" The Prophet replied, "Your mother." Only when Hakim asked the fourth time that, "Then to whom?" the Prophet replied, "Your father." This shows that the right of mother upon the children is three times more than the rights of father as far as kindness is concerned. Imam Ali bin Hussain, the great-grandson of the Prophet, said: "Coming to the rights of relatives, it is the right of your mother that you should appreciate that she carried you [in her womb] as nobody carries anybody, and fed you the fruits of her heart which nobody feeds anybody, and protected you [during pregnancy] with her ears, hands, legs, hair, limbs, [in short] with her whole being, gladly, cheerfully and carefully; suffering patiently all the worries, pains, difficulties and sorrows [of pregnancy], till the hand of God removed you from her and brought you into this world." "Then she was most happy feeding you, even if she herself had no clothes; giving you milk and water; not caring for her own thirst; keeping you in the shade, even if she had to suffer from the heat of the sun; giving you every comfort with her own hardship; lulling you to sleep while keeping herself awake." "And [remember that] her womb was your abode, and her lap your refuge, and her breast your feeder, and her whole existence your protection; it was she, not you, who was braving the heat and cold of this world for your safety." "Therefore, you must remain thankful to her accordingly, and you cannot do so except by the help and assistance from Allah." (The Charter of Right, p.18)

WOMEN'S ROLE IN ISLAM
The Purpose of Life: Wherever God talks about the human beings (Insaan) or whenever He talks about human soul (Nafs) in the Qur'an, Muslims theologians and scholars have never considered that humanness or the soul as 'male' or 'female'. (See 51:56, 91:1-10; 53:38-39)
The male or female division is only possible when we talk about the physical dimension of humans, not when we talk about the spiritual dimension. And so, from the Islamic perspective, the humanness of woman has never been denied or questioned; nor has there ever been any discussion whether she possesses a soul or not.
Since both are same in their humanness, both have been created for the same purpose: to serve God.
The Virtues in Human Beings: Whenever and wherever Islam has talked about virtues in human beings, it has not differentiated between men and women. Both have the potential to acquire knowledge. Both, men and women, are expected to exhibit the spirit of piety and other good attributes in Islam.
MODESTY & DECENCY (HIGHEST ACHIEVEMENT FOR HUMANITY)

The beauty of a woman: Is not in the clothes she wears, the figure that she carries, or the way she combs her hair, or the style she does make up. The beauty of a woman: must be seen in her Hijab, and her eyes, because that is the doorway to her heart, the place where love resides. The beauty of a woman: is not in a facial mole, but true beauty in a woman, is reflected in her soul. The beauty of woman is in her modesty. And the real glamour of her is her honesty. It is the caring that she lovingly gives, the passion that she shows. And the beauty of a woman, with passing years - only grows!

HOLY QUR'AN PROCLAIMS: O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons (when abroad): that is most convenient, that they should be known (as such) and not molested. And Allah is Oft-Forgiving, Most Merciful. ( Soorah-e-Ahzaab, verse 59)
And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss. ( Soorah-e-Noor, verse 31)
Islam does not allow free and unrestricted intermingling of the sexes. The rule of modesty applies to men as well as women.
CORRUPT VS PURE: Women impure are for men impure, and men impure for women impure and women of purity are for men of purity, and men of purity are for women of purity: these are not affected by what people say: for them there is forgiveness, and a provision honorable. (Holy Quran 24:26)
A woman's best Jewelry is her Shyness. - Lady Fatima Zehra (sa)
Nice girls are with Hijaab. - Prophet Muhammad (saw)
HAJIRA (MOTHER OF ISHMAEL):
Prophet Ibrahim had become over 90 years old and had no child. Sarah, his wife, gave her slave-girl, by name of Hajira, to Ibrahim as a wife. Through Hajira, Almighty God blessed Ibrahim with a son: Ishmael (peace be upon him).
Sarah became jealous of Hajira. Finally, decided to test the patience of Ibrahim by asking him to take Hajira and the infant Ishmael into a desert and leave them there. Ibrahim was guided to that desert area which later became famous as Mecca. Prophet Ibrahim brought Hajira and Ishmael to Mecca and left them as commanded by God.
Whatever provisions Ibrahim had brought for his wife and child finally ran out. The baby Ishmael started crying out of thirst. Hajira set out in search for water. She was standing on the small hill of Safa; she looked towards the hill of Marwah and thought that there was water over there. When she reached Marwah, there was not water; it was just a mirage. She turned facing Safa and thought that there was water over there. She returned to Safa, but there was no water; it was just a mirage.
As mother, desperately looking for water for her child, Hajira ran between the hills of Safa and Marwah seven times. Finally, she saw that a water stream had started at the feet of Ishmael. This miraculous steam is still running on beside the Kaaba, the House of God, and it is known as Zamzam.
God so much loved the spirit of motherhood demonstrated by Hajira - ho ran seven times between the hills of Safa and Marwah in search of water for her child that, He has commanded the Muslim pilgrims to walk between the hills of Safa and Marwah when they go for the pilgrimage.
The ritual of walking between the two hills of Safa and Marwah seven times is an essential part of pilgrimage and it perpetuates the memory of Hajira as a mother.
ASIYA BINT MUZAHIM (THE PHARAOH'S WIFE):
The holy Qur'an has presented Asiya bint Muzahim as one of the best role models for women.
Asiya's greatness is in the fact that although she was the wife of one of the most Powerful, arrogant and tyrant rulers of Egypt, she was able to see and accept the truth in message of Prophet Moses. For her, wealth, beauty or status was not the main criterion of human excellence; she realized that without faith in God, a human being has nothing.
God had chosen her to provide refuge to Moses when he was an infant. When her maids brought the cradle of Moses from the river, she insisted to Pharaoh that she wanted to adopt that infant as a child: The wife of Pharaoh said: "(Here is) joy of the eye, for me and for thee: slay him not. It may be that he will be use to us, or we may adopt him as a son." And they perceived not (what they were doing)! (28:9)
Asiya bint Muzahim had declared her faith in the message of God after witnessing the miracle of Moses in the Court of Pharaoh; and after witnessing the death of another believing, woman under torture. Pharaoh tried to turn her away from the God of Moses and sought her mother's help. But Asiya refused to reject the God of Moses. On Pharaoh's order, she Was tortured to death.
The Qur'an says: "And Allah gives an example for those who believe: the wife of pharaoh. (Remember) when she said, 'My Lord! Build for me a house with Thee in the Paradise, and deliver me from Pharaoh and his deeds; and deliver me from the unjust people.'" (66:11)
In this lady, we see the example of supreme sacrifice: By marrying Pharaoh, Asiya bint Muzahim became the Queen of Egypt, she gained everything that she wanted in this worldly life from the materialistic point of view: the best of clothes, food, palaces, jewels, servants and maids, etc. But she sacrificed all that to be closer to Allah. And that is why we see her included by the Prophet in the list of the four women who attained the level of perfection.
MARY (MOTHER OF JESUS):
Mary is one of the noblest women in Islamic teachings since she was chosen to miraculously give birth to the Prophet Jesus.
When the Angel approached her with the news that she has been chosen as mother of the Prophet who is to be born miraculously without a father, she was perplexed. She said, "When shall I have a boy and no man has yet touched me, nor have I been unchaste?"
The Angel conveyed the answer of God: "It is easy for Me. And We intend to make Jesus a sign to people and a mercy from Us; and this is a matter which has been decreed."
She was alone when the throes of childbirth compelled her to take refuge by the trunk of a palm tree. She was distressed and said, "I wish that I had died before this, and had been a thing quite forgotten!"
Right then, Jesus was born and he called out: "Grieve not, surely your Lord has made a stream to flow beneath you; and shake towards you the trunk of the palm-tree, it will drop on you fresh ripe dates. So eat, drink and refresh the eyes." She was also told: "If you see people, do not worry about their questions. Just say that you have make a vow to that you shall not speak to any person today."
When she came back to his people with Jesus, they said, "O Mary! Surely you have done a strange thing; your parents were not unchaste people!" She pointed towards the baby. They responded, "How can we speak to a child in the cradle?" At that moment, Jesus, by the power of God, started to speak. He said:
"Surely I am the servant of God, He has given me the Book and made me a prophet. He has made me blessed wherever I may be. He has enjoined on me to pray, to give charity so long as I live, and to be dutiful to my mother. He has not made me insolent and unblessed. So peace upon me on the day I was born, on the day I die, and on the day I shall be raised back to life."
This is the story of the Virgin Mary and her son, Jesus, the Prophet and Messenger of God, as mentioned in Chapter 19 of the Qur'an.
KHADIJA (THE WIFE OF PROPHET MUHAMMAD):
Khadija bint Khuwaylid, the wife of the Prophet, is truly known as a noble lady; she was, in the modern terminology, the First Lady of Islam.
During the Meccan phase of Islam's movement, Khadija was the main pillar of support for Prophet Muhammad (peace be upon him). She was the first one to declare her faith in Islam. Her declaration of faith was a great testimony of the Prophet's character: a wife knows her husband's outer as well as inner character. By being the first to accept person to accept Islam, Khadija demonstrated that she believed in the truthfulness of Muhammad as the Messenger of God.
The initial years of Islam's mission were very trying; the Prophet faced severe opposition from the people of Mecca. In face of this rejection, Khadija provided the moral support and boasted the morale of the Prophet. According to Muslims historians, he even used to consult and discuss with her the issues related to the Islamic movement.
Khadija whole-heartedly supported the Prophet's cause by placing her wealth at his disposal. Almighty God has praised that by addressing the Prophet: "Did We not find you in need and made your free of need?" (93:8) It was through Khadija's wealth that the Almighty made the Prophet self-sufficient in his financial needs.
Although Khadija came from a very affluent background, she did not shy from sacrificing her wealth for the cause of Islam. Not only that, she even willingly went through the difficulties of three years of social/economic embargo imposed upon Prophet Muhammad and his family, the Banu Hashim. The hardship of these three years eventually resulted in her death.
It is to her credit that the Prophet of Islam did not marry another woman as long as Khadija was alive; she was the only wife who bore children for him. The name of Prophet continued through Fatima, the daughter of the Prophet and Khadija.
FATIMA (THE DAUGHTER OF THE PROPHET):
Jab Kabhi Ghairat-e-Insaan Ka Sawaal Aata Hai
Bint-e-Zehra Terey Pardey Ka Khayaal Aata Hai
Fatima bint Muhammad is one of the four noblest women in Islamic teachings. This is not just because she is the daughter of the Prophet of Islam or the wife of Imam Ali or the mother of Hasan and Hussain. These relationships are significant in themselves, but Fatima is important to the Muslims in her own right.
Prophet Muhammad (peace be upon him) is seen as the perfect model of the values and teachings that were revealed in the holy Qur'an. He was the Last Prophet and the Qur'an was the Final Revelation: no prophet or scripture is to be sent after him. However, the Prophet was a man and so he could not be a complete role model for half of the humanity; therefore, there was a need for a perfect female model of Qur'anic values and teachings. And that role model for women was Fatima, the daughter of the Prophet. This is how Fatima is part of the Prophet; she completes the female dimension of the Prophet's function as a complete role model for humanity.
That is why the Prophet of Islam described Fatima as follows: "The leader of all the ladies of Paradise." (Sahih al-Bukhari, vol. 4, p.819.)
"Fatima is a part of me, and he who makes her angry, makes me angry." (Sahih al-Bukhari, vol. 5, p. 61.)
According to the holy Qur'an (33:33) she is among the infallibles ones in Islam. This status of infallibility comes with being a part of the Prophetic mission: he is the perfect role model for the men whereas she is the perfect role model for women.
Fatima was not only a loving daughter, a loyal wife and a caring mother; she is known in history as a woman of knowledge and wisdom, and she actively stood up for her rights. An excellent example of her social activism can be seen when she was denied her inheritance upon her father's death. Fatima challenged the authorities in power on basis of the Qur'an. She argued that the Qur'an has examples where the children of past prophets inherited their father. Using the Qur'an as her basis, she argued that she should not be denied her right.
PROPERTIES OF THE BEST WOMEN:

• She is content: Such woman is the best one who becomes happy and content when her husband puts a loving glance on her, and when he orders her for something right, she obeys him immediately, and never does any thing against his will. - Holy Prophet Muhammad (saw)
• She is a great cook and a good administrator: A woman who cooks neat, clean and delicious food for her husband. Allah has provided great food for such nice wife in paradise. In heaven, she will be asked to drink and eat whatever you wish, as this is the reward for the pain and services which you performed for your husband! - Holy Prophet Muhammad (saw)
• The best woman among your women is one who cooks delicious food, spends the money justly and does not waste it. Such women are the workers of Allah, and the workers of Allah never get hopeless and regretful! - Imam Jafer-e-Sadiq (as)
• She is priceless: A woman doesn't have any price, whether she is good or bad. A good and nice lady can not be measured with money or gold or silver, as she is far more expensive and precious than money or gold. Similarly, a woman with bad character and worst nature can not be compared with sand, as sand is far more higher and good than her. - Imam Jafer-e-Sadiq (as)
• She is loving, caring and patient: Do not you want me to tell you about those ladies who will enter paradise? A woman who is loving and caring to her husband, and gives births to his children and when he gets angry with her, she instantly says My hand is in your hand like she does not get satisfied until her husband becomes happy with her. - Holy Prophet Muhammad (saw)
• She is obedient: Lucky and fortunate woman is one who respects her husband and does not give him any pain, hurt or discomfort and does not makes him worried and obeys him in all the right aspects of life. - Imam Jafer-e-Sadiq (as)
• She does Jehaad: The Jehaad of woman is that she must not lose her patience if she gets hurt from her husband. Her patience is her Jehaad. - Holy Prophet Muhammad (saw)

slamic Wife (Muslim Bride) in the light of Holy Qur'an and Ahadees (Prophetic traditions)

Holy Prophet Muhammad (saw) said, "A thankful tongue, a soft-hearted wife is a friend of yours in religion.'' These are the qualities that Islam desires in a woman who shall nurture the future generations of mankind towards an Islamic society. Sociologists all over the world are laying more and more stress on the importance of family life, as opposed to what goes on in the West, where 5 out of 10 marriages end in divorce, where 60% of divorced women are prone to suicide, and almost every separated family has a history of a delinquent child.
As a maintainer of woman, the man has been deemed responsible for managing the day-to-day affairs outside the house, striving to earn, a livelihood. Woman has been given complete charge of the house, responsible for rearing the children and managing the home. This division of management is not in any way derogatory to the honor of woman; she is not the man's slave, but his equal. In all its wisdom, Islam has allotted different sets of duties to men and women because of their different physical and mental attributes. Man is physically better suited to rough it out in the harsh world, and, due to her physical and emotional make up, woman is more suitable to manage the house.
A woman is more self-sufficient in household affairs and better shoulders the responsibility of rearing the children. This arrangement guarantees the continuation and the formation of a society complementing religion. This is a great trial and test for man and woman. Very rarely do we find a family like that of Imam Ali (A.S.), which contains a Fatima Zahra (S.A.), Imam Hassan (A.S.), Imam Hussain (A.S.), Zainab (S.A.) and Kulsum (S.A.).
Holy Qur'an states: "They (wives) are an apparel for you, and you are an apparel for them." (2:187)
What the Holy Qur'an is stating is clear - besides covering the body, apparel protects the body from the vagaries of nature, enhancing one's personal beauty. Man and wife should complement each other, and as Imam Ali (A.S.) has said, "Like a dress, a worthy wife will conceal one's fault."
Whether a man or a woman has an ideological or moral weakness, they will hide one another's faults.
Almighty Allah (SWT) has compared man and wife with apparel, because by their unity they cover up their natural shortcomings, and their union protects them from the miseries of living alone.
Imam Jafar Sadiq (A.S.) said, "Be careful of the woman you choose, the woman you will make a partner in your property, religion and secrets. Find a woman who is well behaved and good tempered."
Our Holy Prophet Muhammad (saw) said, "The honored woman before Allah (SWT) are those who are obedient to their husbands and remain within the boundaries of their homes."
Although Holy Prophet Muhammad (saw) is stressing one of the most important rights a man has over his wife, the present day Muslim wife has been given other rights besides the right to raise her voice against tyranny and cruelty. The garb of hijab, or modest dress, grants the woman her independence, the right to educate herself and to participate in social activity.
The divine psychologist, Holy Prophet Muhammad (saw), told his daughter Bibi Fatima (S.A.), "O Fatima! If a woman worshipped Allah 70,000 years and died disobeying her husband, she would be among the people of Hell."
There are similar sayings, which remind husbands to fulfill their duties towards their wives.
A woman is not a man's slave; she is his equal. In order that the family union be a peaceful and Islamic one, the man's authority is not based on tyranny or fear, but love and mercy, as the Holy Qur'an says: "And made him her spouse, so that he may rest in her."
If there is a family which has its foundations on hatred, tyranny and fear, the family would come crashing down, but in an Islamic family, peace, tranquility and love prevail. After a hard day's toil and labor, a man wants to come home to a cheerful wife who fills his home and life with peace and happiness; not to a house filled with hatred, bickering and nagging.
Holy Prophet Muhammad (saw) said, "There are five things which bring salvation: (1) a worthy wife; (2) a well-behaved son; (3) a well-behaved daughter; (4) a good companion to help for one's daily bread; and (5) friendship with the descendants of Holy Prophet Muhammad (saw).
Holy Prophet Muhammad (saw) has equated a worthy wife with the friendship of the Aal-e-Rasul (Ahlul Bayt). In this we see that if she is homely and cheerful, the wife is a perfect partner for a man who is committed to build an Islamic family.
According to Imam Musa Kazim (A.S.), the wife is instrumental in the training of children - therefore she is a means of strengthening faith.
Imam Ali (A.S.) said, "[In marriage] the best attributes in women are the worst attributes in men - such as pride, fear, and jealousy. If a woman is proud, she will never yield to anyone other than her husband. If she lacks courage, she will be frightened by any kind of accident. If she is jealous, she will safeguard her husband's property."
A truly Islamic wife is one who considers her husband's income as the best in the whole world, and runs the house within her budget and limits.
Allah, the All-Knowing, has promised many eternal rewards to the wife for her domestic chores. And Holy Prophet Muhammad (saw) said. "If, while cooking food, tears come out of her eyes due to smoke, Allah will write a reward for her such as the reward of those warriors (in the way of Allah) whose eyes shed tears from the fear of Allah (SWT)."
Thus, we see that if man and woman, who are bound by matrimony, perform their duties and remain within the framework assigned to them by Islam, then family life would be smooth and peaceful. Elahi Ameen.
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Islamic Marriage (Nikaah) Handbook for Young Muslims, Muslim Wedding and Marriage Guide

Imam Jafar as-Sadiq (a.s.) says: When a person intends to send a proposal for marriage, he must pray two Rakat prayers, praise Allah (SWT) and recite the following invocation:
Transliteration: Bismillah hir Rah'maanir Rah'eem.
Allaahumma inni oreedo an atazawwaja faqaddirli minannisaa-e- a-'affahunna farjawn wa ah'faz'ahunna li fi nafseha wa maali wa aw sa-a'-hunna li rizqan wa a'-z'amahunna li barakatan fi nafseha wa maali anna atroko faqaddirli minha waladan t'ayyaban taj-a'lahu khalafan s'aaleh'an fi h'ayaati wa ba'da mauti.
Translation: In the name of Allah the Beneficent, the Merciful.
O Allah! I intend to marry. Therefore destine for me the most chaste of women and one who would, for my sake, guard herself and my property. Who shall be most auspicious for increase in sustenance and bounties. Then from her womb bestow a pure son who would be my sweet reminiscence in my life and after my death.
01. INTRODUCTION:
A. Who needs this book?
This book is compiled for those intending to marry in the near future or the newly married people. In this short Nikaah Handbook we have tried to put things in a nutshell. It is recommended to do a detailed reading of other books on Marriage, references of which are given at the end of this Nikah Handbook.
B. Why do we need to know the rules?
It is the duty of every Muslim to follow the Islamic laws not only in matters of prayers and fasting but also in all his actions. Islam has well defined rules about marriage and sex too. So if you want to follow Islam fully, then you must know the Islamic rules and regulations governing married life. Islam has never repressed the natural feelings of human beings but provides rules, which are divine.
This will not only enable you to be faithful to your religion but would also shield you from the barrage of Sex literature that portrays this natural instinct as one that must be left uncontrolled. Western sexual morality permits many things that are prohibited in Islam. The reason for the prohibition of certain actions is not to act as an infringement of an individual's freedom but because Islam is concerned not only with your physical well being but also your spiritual enhancement. Moreover, we can see the degradation of society where absolute sexual freedom prevails.
C. Main Objective of the Nikah Handbook.
The commencement of a new life takes place through marriage. If Islamic rules are known and followed, the child born will be chaste. Insha Allah, our progeny can then be capable of being the Holy Prophet Muhammad (s.a.w.) and his holy Ahlul Bayt (a.s.) followers.
02. IMPORTANCE OF MARRIAGE IN ISLAM:
Holy Quran says: And marry those among you who are single and those who are fit among your male slaves and your female slaves; if they are needy, Allah will make them free from want out of His grace; and Allah is Ample-giving, Knowing. (Surah Nur 24:32)
The above ayat begins with the words Wa Ankehoo (And marry ...) The imperative form of the word 'nikah' implies that either it is obligatory or highly recommended. According to scholars, though marriage is a highly recommended act, it becomes obligatory when there is a chance of falling into sin.
Holy Prophet Muhammad (s.a.w.) says, "No house has been built in Islam more beloved in the sight of Allah than through marriage."
On another occasion Holy Prophet Muhammad (s.a.w.) said: "The best people of my nation (Ummat) are those who get married and have chosen their wives, and the worst people of my nation are those who have kept away from marriage and are passing their lives as bachelors."
Imam Ali (a.s.) exhorts, "Marry, because marriage is the tradition of Holy Prophet Muhammad (s.a.w.)." Holy Prophet Muhammad (s.a.w.) also said, "Whosoever likes to follow my tradition, then he should know that marriage is from my tradition."
A. Importance of sex in marriage.
In Islam, marriage is not restricted to a platonic relationship between husband and wife, nor is it solely for procreation. The Islamic term for marriage, "Nikah" literally means sexual intercourse. So why has Islam provided extensive rules and regulation regarding sex? This was because Islam has fully understood that sexual instincts cannot and must not be repressed. They can only be regulated for the well being of human beings in this life and for their success in the hereafter.
Sex in married life has been openly recommended in Holy Qur'an, "When they [i.e., the wives] have cleansed themselves [after menstruation], you go into them as Allah has commanded." (Surah Baqarah 2:222)
B. Fulfillment of Sexual Urge.
Holy Prophet Muhammad (s.a.w.) and the Holy Imams (a.s.) also encouraged their followers to marry and to fulfill their sexual urges in lawful ways as can be seen. Holy Prophet Muhammad (s.a.w.) said, "O you young men! I recommend marriage to you."
Imam Reza (a.s.) said, "Three things are from the traditions of the messengers of God: using perfume, removing the [excessive] hair and visiting one's wife."
C. Celibacy and Monasticism is Forbidden.
Islam is totally opposed to monasticism and celibacy. Uthman bin Maz'un was a close companion of Holy Prophet Muhammad (s.a.w.). One day his wife came to Holy Prophet Muhammad (s.a.w.) and complained, "O Messenger of God! Uthman fasts during the day and stands for prayers during the night." In other words, she meant to say that her husband was avoiding sexual relations during the night as well as the day. Holy Prophet Muhammad (s.a.w.) was angered. He did not even wait to put on his slippers. He went to Uthman's house and found him praying. When Uthman finished his prayers and turned towards Holy Prophet Muhammad (s.a.w.), he said, "O Uthman! Allah did not send me for monasticism, rather He sent me with a simple and straight [Shariah]. I fast, pray and also have intimate relations with my wife. So whosoever likes my tradition, then he should follow it; and marriage is one of my traditions."
D. Beneficial Effects of a Married Life.
Various studies prove that married people remain healthier, physically and mentally. Islam has always maintained that marriage is beneficial for us in many ways.
Islam also regards marriage as a way to acquire spiritual perfection. Holy Prophet Muhammad (s.a.w.) said, "One who marries, has already guarded half of his religion, therefore he should fear Allah for the other half." How true! A person who fulfills his sexual urges lawfully would rarely be distracted in spiritual pursuits.
E. Marriage (Nikaah) enhances the value of prayers.
Holy Prophet Muhammad (s.a.w.) said, "Two rak 'ats (cycles) prayed by a married person are better than the night-vigil and the fast of a single person." A woman came to Holy Prophet Muhammad (s.a.w.) and said that she had tried everything to attract her husband but in vain; he does not leave his meditation to pay any attention to her. Holy Prophet Muhammad (s.a.w.) told her to inform her husband about the reward of sexual intercourse, which he described as follows: "When a man approaches his wife, he is guarded by two angels and [at that moment in Allah's views] he is like a warrior fighting for the cause of Allah. When he has intercourse with her, his sins fall like the leaves of the tree [in fall season]. When he performs the major ablution, he is cleansed from sins."
F. Marriage (Nikah) increases Sustenance.
Holy Prophet Muhammad (s.a.w.) remarked, "Give spouses to your single ones, because Allah (SWT) makes their morality better (improves it) (under the shadow of marriage) and expands their sustenance and increases their generosity (human values)."
03. WHEN MUST WE MARRY?
The proper time and age of marrying is when the individual reaches sexual as well as mental maturity. Mental maturity may mean the capability of establishing a cordial family life and the ability to fulfill rights of family members.
The need of a spouse and family is a natural and instinctive need, which Allah (SWT) through His Wisdom has placed in human beings and is awakened at its particular time and season, and makes its demand. If it is answered on time and its requirement fulfilled, it traverses its natural course and makes the person perfect. If it is delayed or answered in an incorrect and unnatural mode, it deviates from its natural course, and in surges and rebels, and not only becomes corrupt itself, but also corrupts the man.
Who is eligible to marry?
For man to become eligible for taking a woman's hand in marriage, Islam has several recommendations. According to Islamic laws, when a boy attains the age of fifteen, or becomes sexually potent, he is Baligh, and has attained puberty. But this is not enough for entering into a contract of marriage (Nikaah).
Apart from the laws related to puberty, there is a concept of Rushd which can be translated as 'capability of a sensible conduct' or maturity. A husband has to be Rashid and a wife Rashidah; so that the responsibilities of married life are sensibly discharged. Books of Islamic law may be referred for exact details on physical and mental maturity.
Recommendation for Early Marriage (Nikah).
Islam highly recommends an early marriage. Even those who feel they would not be able to bear the expenses of family are urged to repose faith in Allah, as He is the Giver of Sustenance (Rizq), and go for an early marriage.
04. SELECTION OF SPOUSE:
Now that we have seen how much importance Islam has accorded to marriage and marital life you would perhaps ask, "How do we select a spouse? What are the guidelines provided by Islam in this regard? Do we look for some particular characteristics or just try to get the best from the worldly point of view?"
Are Pre-Marital contacts Necessary?
Ali Akber Mazaheri writes: "The notion that a man and a woman must 'know' each other before they decide to marry, so that they may then be able to live happily together is an illusion. Had there been any element of truth and validity in this, the divorce and separation rates in societies, which practice it, would not have shown a steady rise. Similarly, the marriages which take place without such pre-marital contacts would not have been known to last happily."
The Shariah permits the intended spouses to see each other for the purpose of selection and also permits asking and giving opinions if asked (without it being considered as Gheebat under certain conditions). We should never resort to deceive the opposite party or conceal a defect during the selection process. Such things can have serious ramifications if exposed after marriage.
The school of Ahlul Bayt (a.s.) has not left us to follow our whims and fancies. We have been taught the best method of selecting a suitable spouse. The most important criterion is piety or religiousness.
A. Religiousness: The author of Youth and Spouse Selection says, "The person who does not have religion, does not have anything."
When a man came to Holy Prophet Muhammad (s.a.w.) to seek guidance for selecting a spouse. He (s.a.w.) said, "It is binding upon you to have a religious spouse."
Knowing the human weakness for beauty and wealth, the Messenger of Allah (s.a.w.) has forewarned, "A man who marries a woman for the sake of her wealth, Allah leaves him in his own condition, and one who marries her (only) for her beauty, will find in her (things) which he dislikes (unpleasing manners) and Allah will gather up all these things for one who marries her for the sake of her faith (religiousness)."
B. Good nature: Imam Reza (a.s.) wrote in reply to a person who had asked him if it was advisable to marry his daughter to a person known for his ill nature, "If he is ill-natured (bad tempered), don't marry your daughter to him." The same will apply where the bride-to-be lacks a good nature. Such a woman, though she may be beautiful and rich, would make the life of her husband miserable. She can never be patient in the difficulties that arise in married life.
C. Compatibility: Holy Prophet Muhammad (s.a.w.) gave no recognition to class distinction, but in marriage, he stressed upon compatibility. The marrying partners must be Kufw of each other, so that there are no unnecessary misgivings later. It is better for a religious woman who is committed to laws and principles to marry a man like herself.
A man questioned Holy Prophet Muhammad (s.a.w.), "Whom must we marry?"
He replied, "The suitable (matches)."
"Who are the suitable matches?"
Holy Prophet Muhammad (s.a.w.) responded, "Some of the faithful are match for others."
Imam Jafar as-Sadiq (a.s.) said, "An intelligent and wise woman must not be matched except with a sage and wise man."
D. Decent Family: The Messenger of Allah (s.a.w.) has given great emphasis on taking into consideration a good family background when we intend to marry.
He said, "Marry in the lap of a decent family, since the semen and the genes have effect."
Holy Prophet Muhammad (s.a.w.) also said, "Look very carefully and minutely as to where you are placing your child because genes and hereditary qualities are transferred in a concealed and unintentional way and have their effect."
E. Reason: The Commander of the Faithful, Imam Ali (a.s.) strongly forbade marrying a foolish and insane person. "Avoid marrying a stupid woman, since her company is a woe (distress) and her children too get wasted."
F. Physical and Mental Health: Though religiousness and piety are most important, it does not mean that we totally disregard the physical appearance and beauty of the prospective spouse.
Holy Prophet Muhammad (s.a.w.) says, "When one intends to marry a woman, he should ask about her hair, just as he asks about her face (beauty), since the hair is one of the two beauties (of women)."
G. Whom can you marry? "Islamic law has placed certain restrictions on the choice of your spouse depending upon blood relationships and religious affiliations." Maulana Sayyid Muhammad Rizvi has summarized these laws in a beautiful way:
(a) Restrictions based on Relationship
There are certain blood relations, which are considered Haraam for you as far as marriage is concerned. (As a general rule, anyone who is your Mahram is forbidden to you for marriage.) The list of such relatives is given in the Holy Qur'an as follows:
For Man: mother, daughter, paternal aunt, maternal aunt, niece, foster-mother, foster-sister, mother-in-law, stepdaughter, daughter-in-law, all married women, sister-in-law (as a 2nd wife) (See Holy Qur'an, ch. 4, verse 23-24)
For Woman: father, son, paternal uncle, maternal uncle, nephew, foster-mother's husband, foster-brother, father-in-law, stepson, son-in-law.
(b) Restrictions based on Religion
A Shi'ah Muslim man can marry: a Shi'ah Muslim woman and a non-Shi'ah Muslim woman. However, if there is danger of being misled, then it is Haraam.
He can also marry a Jewish or Christian woman in mut'a only. But he cannot marry a woman of any other faith.
A Shi'ah Muslim woman can marry: a Shi'ah Muslim man or a non-Shi'ah Muslim man, although it is better not to do so; and if there is danger of being misled, then it is Haraam. But she cannot marry a non-Muslim man.
(c) Cousin Marriages
Though Shariah does not forbid marriage between first cousins, but there are opinions advocating against them mainly due to a probable risk of the offspring inheriting genetic defects/diseases.
05. THE MARRIAGE CEREMONY:
1. Engagement or Mangni: Does not qualify the future spouses to go out together, even if the parents consent. Man and woman become permissible for each other only after the performance of Nikah.
2. Dowry: The unislamic system of demanding and accepting dowry must be avoided at all costs. Shariah does not make any expense incumbent on the bride/bride's parents. Even the marriage expenses, it is recommended to be borne by the bridegroom. However, the bride can bring whatever she wants of her free will, and it will always belong to her.
3. Other Unislamic Customs: Many other unislamic customs have crept into the marriage ceremony of some Muslims. These customs are either borrowed from non-Muslim cultures or continue because they are established in past generations. One must avoid them if they are against the Shariah, even if some people are displeased. Other customs like the breaking of coconut etc. also do not feature among the Islamic rituals. All actions, customs etc., which show disrespect to Islam or weaken the importance of Islam, have to be avoided.
4. Haraam Acts: Some of the rituals in marriage ceremonies are absolutely Haraam like the playing of music. It is also Haraam for ladies to go for mixed gatherings without proper Hijab. Such things invite divine wrath and take away the blessings of this auspicious occasion. In the Islamic Law, marriage is an Aqd, a contract. The components of this contract are as follows:
A. Proposal: In Islam the process of proposal by a man to a woman for her hand in marriage, or for that matter, to her family, is encouraged. Islam considers this natural, and recommends it as an act of respectability and dignity for women.
B. Mahr: And the intending husband is asked to offer a Mahr to the bride. Holy Quran says, And give women their Mahr as a free gift, but if they of themselves be pleased to give up to you a portion of it, then eat it with enjoyment and with wholesome result. (Surah Nisa 4:4)
The following points are worthy of consideration:
a) Mahr must be agreed upon by the marrying partners themselves, not by parents.
b) Mahr is her right, to which her husband remains indebted.
c) It is a free gift and not her price.
The Mahr may be cash, kind or non-material (like training or teaching something). It can be paid up front or can be in form of promise to pay upon demands decided prior to the solemnization of marriage. Moajjal (immediate), Muwajjal and Indat-talab (on demand). However, it is much recommended to pay it before or at the time of Nikah itself.
C. The Nikah Ceremony: According to Shariah, the wife-to-be says, 'An Kah'tu nafsaka a'lal mah'ril ma'loom'. ("I have given away myself in Nikah to you, on the agreed Mahr.")
Immediately, the man (bridegroom) says, 'Qabiltun Nikaha'. ("I have accepted the Nikah.")
With these pronouncements, they become husband and wife.
If the marrying partners are not able to recite the formula in Arabic, one or two persons or priests are appointed and authorized to officiate. One who represents the bride would first seek her explicit consent to officiate on her behalf, and so would the other who acts on behalf of the groom. Naturally, there would be a slight variation in the pronouncements, because the persons reciting them are appointees. A person who represents the bride would initiate by saying, "Ankah'tu muwakkilati muwakkilaka a'lal mah'ril ma'loom." ("I give away in Nikah the woman who has thus appointed and authorized me, to the man who has authorized you, on an agreed Mahr.")
The groom's representative would respond, "Qabiltunnikaaha limuwakkili a'lal mah'ril ma'loom." ("I accept the Nikah on behalf of the one who has appointed me, on the agreed Mahr.")
It is mustahab to recite a brief discourse or Khutba before the Nikah formula is enunciated. In this Khutba, Allah is praised for His Wisdom in regulating the lawful process of procreation, and then the traditions from Holy Prophet Muhammad (s.a.w.) are also recited.
D. Time of Marriage Ceremony: Though basically marriage is allowed at all times, there are some days on which marriage is not recommended; some of these are based on ahadith and some on cultural, historical reasons.
Generally, we can categorize these days into three: (a) There are some ahadith which say that it is makruh (not recommended) to have a marriage ceremony on the days when the moon is in the constellation of Scorpio (this is known as al-qamar fil aqrab or qamar dar aqrab), during the last two or three days of the lunar months, and on Wednesdays. (b) There are certain days of the Islamic calendar, which have become associated with the early events of the Islamic history; for example, the 10th of Muharram is the day of mourning for the massacre at Karbala or the day of Holy Prophet Muhammad's (s.a.w.) death in Safar, etc. Since such days are commemorated by the Muslims as days of mourning, it is socially and, to some extent, religiously not recommended to have a marriage ceremony on such days.
Shia Ithna Ashari (Twelver Shias), especially in India and Pakistan, rarely perform marriage ceremony between the 1st of Muharram and the 8th of Rabi al-Awwal as this period includes the mourning days of Muharram culminating in the martyrdom of Imam Askari (a.s.). The 9th Rabi al-Awwal is celebrated as Eid-e-Zahra.
If there is a need, however, Nikah, can be performed at any time.
E. Permission of the Bride-to-be/Father: The girl's consent is necessary and has to be taken by her representative, directly.
In case of a virgin/spinster the father's or the grandfather's permission is also necessary. However if the permission is unreasonably withheld under some conditions or the girl has no father/paternal grandfather it is not necessary. However, a woman who is not a virgin, does not require any permission in case of remarriage.
F. Valima (Dinner): Valima is highly recommended on the groom. The relatives, neighbors and friends must be invited for Valima. However, lavish spending is not advisable especially when the same money can be used effectively by the couple.
06. THE WEDDING NIGHT:
It is highly recommended that the wedding should take place at night. The hadith says, "Take the bride to her new home during the night." When the bride enters the room, the groom is recommended to take off her shoes and wash her feet (in a washbowl) and then sprinkle the water around the room. Then he should perform wuzu and pray two-rak'at sunnat prayer and then recite the following du'a:
Allahummar zuqni ilfahaa wa wuddaha wa riz"aaha bi; warz"ini biha, wa-ajma' baynana bi ah'sane ijtimaa'in wa anasi i-tilafin; fa innaka tuh'ibbul h'alaala wa tukrihul h'araam.
O Allah! Bless me with her affection, love and her acceptance of me; and make me pleased with her, and bring us together in the best form of a union and in absolute harmony; surely You like lawful things and dislike unlawful things.
Then he should ask the bride to do wuzu and pray two-rak'at sunnat prayer.
When they are ready to go to bed, the groom should put his hand on the bride's forehead and pray the following du'a while facing the Qiblah.
Allahumma bi amaanatika akhadhtuha wa bi kalimaatika is-tah'laltuha. Fa in qaz"ayta li minha waladan, faj-'alhu mubaarakan taqiyyan min Shi'ati Aal-i Muh'ammad (s'al-lal-laahu a'layhi wa aalihi wa sallam) wa laa taj-'al lish Shayt'aani fihi shirkan wa laa naseeba.
O Allah! I have taken her as Your trust and have made her lawful for myself by Your words. Therefore, if You have decreed for me a child from her, then make him/her blessed and pious from among the followers of the Family of Muhammad [peace be upon him and them]; and do not let Satan have any part in him/her.
Is it necessary to have sexual intercourse on the very first night after the wedding or can it be delayed? As far as the Shariah is concerned, it is neither obligatory nor forbidden to have sex on the first night. It is a private decision between the newly wed couple; it has nothing to do with others.
07. DAYS AND TIMES FOR SEX:
A. When is Sex Forbidden?
Islam has forbidden sexual intercourse during menstruation. Holy Qur'an says: They ask you about menstruation. Say: "Menstruation is a discomfort (for women). Do not establish sexual relations with them during the menses and do not approach them (sexually) until the blood stops. Then when they have cleansed themselves, you go into them as Allah has commanded you." (Surah Baqarah 2:222)
According to the Shariah, the duration of the monthly period is between three to ten days. If the bleeding was for less than three days, it is not menstruation; if it is for more than ten days, then it is menstruation for the regular number of days and istehadha for the rest of the bleeding during which sex is permitted.
The prohibition of sex during the periods is limited strictly to sexual intercourse; other intimate contact (with the exception of the vagina and anus) is allowed. However, it is better not to play with her body between the navel and the knees. If a person who is engaged in sexual intercourse with his wife discovers that her period has begun, then he should immediately withdraw from her.
It is clear from the verse mentioned above (until the blood stops) that once the blood has stopped, intercourse becomes lawful even if the woman has not performed the major ritual ablution (Ghusl). But mujtahids say that it is better to refrain from intercourse till she performs the Ghusl or, at least, washes her private parts.
Sexual intercourse is also not allowed during the post-natal bleeding called nifas (maximum 10 days), during daytime in the month of Ramadan, and when a person is in Ihram during the Hajj pilgrimage to Makkah. At all other times, sexual intercourse is allowed.
Times when Sexual Intercourse is Makruh:
i. During frightful natural occurrences, e.g., eclipse, hurricane, earthquake;
ii. From sunset till maghrib;
ii. From dawn till sunrise;
iii. The last three nights of lunar months;
iv. Eve of the 15th of every lunar month;
v. Eve of 10th Zil-hijjah;
vii. After becoming junub.
B. Recommended Days and Times for Sex.
We have certain ahadith, which say that it is better to have sexual intercourse at these times:
i. Sunday night;
ii. Monday night;
iii. Wednesday night;
iv. Thursday noon;
v. Thursday night;
vi. Friday evening;
vii. Whenever the wife wants to have sex.
C. When is it Obligatory to have Sex?
It is wajib on man to have sex with his wife at least once in every four months; this is considered as one of the conjugal rights of the wife. This obligation stays in force unless there is a valid excuse or the wife waives her right.
08. SEXUAL TECHNIQUES:
There are no particular rules and laws either in foreplay or in intercourse. The only laws and rules are the ones reached by the lovers by mutual and often unspoken understanding. Whatever is pleasing and satisfying to both the husband and the wife is right and proper; and whatever is mutually displeasing is wrong. The only limitation to this general rule would be any Shariah rule, which goes against the wishes of the husband or the wife.
A. Foreplay is Highly Recommended:
Islam emphasizes on foreplay. Imam Ali (as) says, "When you intend to have sex with your wife, do not rush because the woman (also) has needs (which should be fulfilled)." Sex without foreplay has been equated to cruelty. Holy Prophet Muhammad (s.a.w.) said, "Three people are cruel: .a person who has sex with his wife before foreplay."
Another hadith equates sex without foreplay to animal behavior: "When anyone of you has sex with his wife, then he should not go to her like birds; instead he should be slow and delaying."
As for the role of a woman in sexual foreplay, the Imams have praised a wife who discards shyness when she is with her husband. Imam Muhammad al-Baqir (a.s.) says, "The best woman among you is the one who discards the armor of shyness when she undresses for her husband, and puts on the armor of shyness when she dresses up again." After all, modesty and chastity in public is the hallmark of a Muslim lady.
These sayings clearly show that the husband and the wife should feel completely free when they are engaged in mutual stimulation, which is known as foreplay. There is nothing wrong, according to Islam, for a woman to be active and responsive during sex. As for the Islamic Shariah, all the mujtahids are unanimous in saying that the act of sexual foreplay in itself is mustahab (recommended). Likewise, it is recommended not to rush into sexual intercourse. The operative word is mutual pleasure and satisfaction.
B. Techniques of Foreplay:
As far as the methods of mutual stimulation in foreplay are concerned, the Shariah allows the husband and the wife to see, kiss, touch, smell and stimulate any part of each other's body. Therefore, oral sex, as it is known, is allowed. Imam Musa al-Kazim (a.s.) was once asked, "Can a person kiss his wife's vagina?" The Imam said, "No problem."
The only restriction is that no foreign object should be used. The restriction on the use of foreign objects is based on the following hadith. Ubaydullah bin Zurarah says that he had an old neighbor who owned a young slave-girl. Because of his old age, he could not fully satisfy the young slave-girl during sexual intercourse. She would therefore ask him to place his fingers in her vagina, as she liked it. The old man complied with her wishes even though he did not like this idea. So he requested Ubaydullah to ask Imam Ali ar-Reza (a.s.) about it. When Ubaydullah asked the Imam about it, Imam Ali ar-Reza (a.s.) said, "There is no problem as long as he uses any part of his own body upon her, but he should not use anything other than his body on her."
Though masturbation (i.e., self-stimulation of one's own sexual organ till emission of semen or orgasm) is not allowed, in the case of married persons, there is no problem if the wife stimulates her husband's penis till the emission of semen or the husband stimulates his wife's vagina till orgasm. This is allowed because it does not come under "self-stimulation;" it is stimulation by a lawful partner.
C. Sexual Intercourse:
Is there any particular position for sexual intercourse, which is forbidden in Islam? No! As far as the basic coital positions are concerned, there are no restrictions. The term 'basic coital positions' denotes the positions known as the man above, face to face, woman above face to face; side position, face to face; rear-entry position in which the husband penetrates the vagina from the rear. Actually, the Shariah has left it on the husband and the wife to explore and experiment as they wish. However, it is makruh to adopt a standing position, or to face the Qiblah or keep it on the backside during the intercourse. It is advisable to refrain from the acrobatic positions given by some sexologists of the East and the West, which might even cause physical harm.
Remember, the basic rule is mutual pleasure and flexibility. If one partner does not like a particular position, then the other should yield to his or her feelings. It is highly emphasized that at the commencement of intercourse the partners should recite Bismillaahir Rah'maanir Rah'eem (In the name of Allah the Beneficent, the Merciful).
D. Anal Intercourse:
The opinions of our mujtahids vary on the permissibility of anal intercourse. The majority of the Shi'ah mujtahids have derived two conclusions: (1) that anal intercourse is not Haraam but strongly disliked (karahatan shadidah) provided the wife agrees to it. (2) and if she does not agree to it, then all mujtahids say that it is precautionarily wajib to refrain from it.
However, during the last decade of his life, Ayatullah al-Khu'i departed from the majority view and gave the ruling that it was precautionarily wajib to abstain from anal intercourse no matter whether the wife agrees to it or not.
Maulana Sayyid Muhammad Rizvi says, "I would strongly advise against anal intercourse," and quotes the saying of Imam Jafar as-Sadiq and Imam Ali ar-Reza (a.s.) about anal intercourse: "Woman is a means of your pleasure, therefore do not harm her."
E. Hygiene:
After the intercourse the partners may first wipe their genitals with clean pieces of cloth. It is recommended that the same cloth/towel must not be used by both of them.
09. DUA FOR PREGNANCY:
Imam Jafar as-Sadiq (a.s.) has taught the following dua:
Transliteration: Allaahumma laa tadharni fardanw wa anta khairul waaretheen wah'eedanw wah'sheeyan fayaqs'uroo a'n tafakkori bal habli a'afiyata s'idqin dhokooranw wa onaathan aanaso behim minal wah'shate wa askuno ilaihim minal wah'date wa ashkoroka I'nda tamaame ne'matin yaa wahhaabo yaa a'zeemo yaa mo-a'z'z'amo thumma a'at'eni fee kulle a'afiyatin shukran h'atta tabloghani minha riz"waanoka fee s'idqil h'adeethe adaaail amaanate wa waqaaain bil 'ahde
Translation: O Allah! Do not keep me solitary though You are the best of Inheritors. I am alone and terrified of loneliness. This worry has reduced my thankfulness to You. So bestow on me true forgiveness and give me female and male children so that by their company I can cure my terror of loneliness. By which my loneliness is cured. So that on the completion of this bounty I can thank You. O the greatest Giver, O the Greatest, O the Bestower of greatness, after this bestows me with tawfeeq that I thank You for every kindness. Till I can achieve Your kindness by thankfulness, by speaking the truth, by returning trusts and by fulfilling oaths.
10. CONTRACEPTIVES AND ABORTION:
According to the Shi'ah fiqh, family planning as a private measure to space or regulate the family size for health or economic reasons is permissible. Neither is there any Qur'anic verse or hadith against birth control, nor is it wajib to have children in marriage.
A. THE CONTRACEPTIVE METHODS:
Let us examine some of the most commonly used contraceptive methods and determine whether they are permissible in Islam or not. It must be mentioned that we are studying the permissibility of these methods from the Shariah point of view only. For the medical opinion about the reliability or any side effects of these methods, the reader must consult his or her physician. Further each individual needs to check additional conditions, which may apply as per his Marja'a.
1. Oral Contraceptives:
Birth control pills prevent conception by inhibiting ovulation. Since all such pills inhibit ovulation, there is absolutely no problem in using them. However, the individual must consult the physician about possible side effects.
The pills like the 'morning-after' and RU486 may be taken after the intercourse BUT not after feeling or knowing that pregnancy has already occurred.
2. Depo-Provera:
Depo-Provera works exactly like the pills, but instead of taking it orally it is injected once every three months. This and other similar contraceptive methods by injection are also permissible.
3. Intrauterine Devices (IUD):
IUDs are plastic or metal objects, in a variety of shapes that are implanted inside the uterus. Since the shari' pregnancy begins at implantation, there is no problem in using IUD as a birth control device.
4. Barrier Devices:
All barrier devices prevent the sperm from entering the uterus. This is done by sheathing the penis with a condom, or by covering the cervix with a diaphragm, cervical cap, or vaginal sponge. The use of spermicidal substances, which kill the sperm before reaching the ovum, is also a barrier device. There is absolutely no problem in using these contraceptives either.
5. Abstinence During Fertile Period:
There are three basic procedures to predict ovulation so that sexual intercourse can be avoided during the approximately six days of a woman's most fertile monthly phase.
These three methods are as follows:
(a) Ovulation Method: A woman learns to recognize the fertile time by checking the difference in the constitution of the cervical mucus discharge. The cervical mucus discharge signals the highly fertile period; and thus avoiding sex during the fertile days prevents pregnancy.
(b) Rhythm Method: A method similar to the first, but it depends on observing the monthly cycles for a whole year to determine the fertile days.
(c) Temperature: In this method, besides keeping a calendar record of her cycle, a woman also takes her temperature daily to detect ovulation. She can know her ovulation whenever her basal body temperature increases.
6. Withdrawal (Coitus Interrupts):
Coitus interrupts means withdrawing the penis just before ejaculation. This was the most common method of birth control before the invention of modern devices. Muhammad bin Muslim and Abdur Rahman bin Abi Abdillah Maymun asked Imam Jafar as-Sadiq (a.s.) about withdrawal. The Imam said, "It is up to the man; he may spill it wherever he wants." Based on this hadith, the majority of our mujtahids believe that coitus interrupts is allowed but Makruh without the wife's consent.
All methods mentioned above do not involve surgical operation and they are also reversible. A woman (or man) using these methods can stop using them at anytime in order to have a child.
7. Sterilization (Sterilization involves surgical operation:
Sterilization in men, known as vasectomy, means the severing or blocking of the tube in the male reproductive tract. This tube or duct passes sperm from the testes to the prostate and other reproductive organs.
Sterilization in women, known as tubal ligation, involves the blocking or severing of the fallopian tubes, which transport the ovum.
The permissibility of sterilization depends on whether or not it is reversible.
8A. Woman can Practice Birth Control:
The wife has full right to the use of contraceptives even without the approval of her husband. However, she should not use a method, which may come in the way of her husband's conjugal rights. For example, she cannot force him to use condom or practice coitus interrupts. This rule is based upon the principle that the extent of the husband's conjugal rights over his wife is just that she should be sexually available, responsive, and cooperative. This right does not extend to that of bearing children for him. Bearing children or not is a personal decision of the woman; and therefore, she may use contraceptives provided they do not come in the way of her husband's conjugal rights.
8B. Abortion:
Islam's approach to the issue of birth control and abortion is very balanced. It allows women to prevent pregnancy but forbids them to terminate it. Abortion after the implantation of the fertilized ovum in the womb is absolutely forbidden and is considered a crime against the law of God, and the fetus.
11. THE MAJOR ABLUTION (GHUSL JANABAT):
A. INTRODUCTION: "Janabat" is a ritual impurity caused by the discharge of semen or by sexual intercourse; and the person on whom ghusl janabat becomes wajib is known as "junub". Holy Qur'an says:
O you who believe! Do not go near prayers (salat) when you are... junub until you have washed yourselves. (Surah Nisa 4:43) O you who believe! When you stand up for prayers (salat), . . . if you are junub, then purify (yourselves). (Surah Maidah 5:6)
B. THE CAUSES OF GHUSL JANABAT (There are two causes of janabat):
1. Discharge of semen. It does not make any difference whether this discharge is while awake or in a wet dream, slight or profuse, intentionally or otherwise, in lawful way or unlawful (e.g., masturbation). In all these cases ghusl janabat becomes obligatory (wajib).
If a liquid comes out from a man and he does not know whether or not it is semen, then he should look for the following three signs: (1) emission with passion; (2) spurting discharge; (3) feeling relaxed after the discharge. If these signs are found together on him, then he should consider the liquid as semen, otherwise not.
If a secretion is discharged from a woman, then it is precautionary wajib for her to do ghusl janabat provided it came with sexual passion and she felt relaxed after it. But if the secretion comes without the sexual passion or without the feeling of relaxation after the discharge, then it is not najis and therefore ghusl is not wajib upon her.
2. Sexual Intercourse. It does not make any difference whether the intercourse was lawful or unlawful, and with or without discharge of semen. In Islamic laws, sexual intercourse is defined as the penetration of the glens into the vagina or anus of the woman. That is, for ghusl janabat to become wajib it is not necessary that full penetration or discharge of semen should take place. In case of sexual intercourse, ghusl janabat becomes wajib on both the man and the woman.
C. THINGS FORBIDDEN FOR A JUNUB (The following 4 acts are Haraam before performing the ghusl):
1. Touching the writing of Holy Qur'an, the names and attributes of Allah, the names of Holy Prophet Muhammad (s.a.w.), the Imams and Fatimah Zahra (daughter of Holy Prophet Muhammad (s.a.w.)).
2. Reciting the verses of Holy Qur'an in which sajdah (prostration) is wajib. These verses are: verse 15 of chapter 32; verse 38 of chapter 41; verse 62 of chapter 53; and verse 19 of chapter 96. It is better not to recite even a single verse from these chapters.
3. Entering or staying in the mosque. Holy Qur'an says, "O you who believe!...Nor (are you allowed to enter the masjid) if you are junub until you have washed yourself except passing through." (Surah Nisa 4:43) Based on this verse and relevant ahadith, the mujtahids have concluded that a junub is totally forbidden from staying in the mosque.
Of course, as the verse says, one can pass through the mosques (by entering from one door and leaving from the other). However, this exception of passing through does not apply to the following places: the Masjidul-Haraam (the Sacred Mosque at Makkah) Masjidun-Nabi (the Mosque of Holy Prophet Muhammad (s.a.w.) at Medina), and shrines of the Imams. A junub cannot even pass through them.
4. Leaving something in or taking it out from a mosque.
D. THINGS MAKRUH (DISLIKED) FOR THE JUNUB:
1. Eating and drinking is makruh for a junub except after doing wuzu or gargling or rinsing the nose.
2. Reciting more than seven verses from Holy Qur'an. This applies to other than the four chapters with wajib sajdah mentioned above.
3. Touching the cover of Holy Qur'an.
4. Sleeping without doing wuzu.
E. THE ACTS WHOSE VALIDITY DEPEND ON GHUSL JANABAT:
1. Salat (prayers) except salatul-mayyit (the prayer for a dead Muslim), which can be performed even in the state of janabat.
2. Wajib tawaf (the circumambulation of the Ka'bah in Hajj Pilgrimage).
3. Fasting. If someone knowingly remains junub until dawn in Ramadan, his fasting will become invalid (batil).
F. MANNER OF PERFORMING GHUSL:
Ghusl is a ritual bath; it involves washing of the whole body. There are two methods of performing ghusl. One is known as ghusl tartibi, and the other is known as ghusl irtimasi.
1. Ghusl Tartibi: means an ordinal bath, performed in three stages.
After washing away the najasat (e.g., semen or blood) from the body and after niyyat, the body has to be washed in three stages: First, head down to the neck; then the right side of the body from the shoulder down to the foot; and lastly, the left side of the body.
Each part should be washed thoroughly in such a way that the water reaches the skin. Special care should be taken while washing the head; the hair should be combed (e.g., with your fingers) so that water reaches the hair-roots. While washing the right side of the body, some part of the left side must be washed too, and also, while washing the left side of the body, some part of the right side must be washed.
2. Ghusl Irtimasi: means a bath involving immersion of the whole body in the water. It is needless to say that such a ghusl can only be done in a body of water, e.g., a pool, river, lake or sea.
After washing away the semen or blood from the body and after niyyat, the whole body should be completely immersed in the water all at once, not gradually. One has to make sure that the water reaches all parts of the body, including hair and the skin under it.
However, ghusl tartibi is preferred to ghusl irtimasi.
G. RECOMMENDABLE ACTS OF GHUSL (These recommendable acts are five):
1. Washing both hands upto the elbows three times before the ghusl.
2. Gargling three times.
3. Wiping the hands on the whole body to ensure that every part has been thoroughly washed.
4. Combing the hair with the fingers to ensure that the water reaches the hair-roots.
5. (For men only) Doing istibra before ghusl janabat. Istibra, in the present context, means, "urinating." The benefit of istibra: If a liquid comes out of one's penis after completing the ghusl, and he doubts whether it is semen or urine, then should he repeat the ghusl or not? If he had done istibra before the ghusl, then he can assume that the liquid is urine he will not have to repeat the ghusl; he just has to do wuzu for his salat. But, on the other hand, if he had not done istibra before the ghusl, then he has to assume that it is the remnant of semen and he will have to do the ghusl again.
12. MUTUAL RIGHTS AND BEHAVIOUR:
Remember that the bride has just left her loved ones. She might be new to this place. So she deserves consideration and a chance to adjust herself in the new environment.
Mulla Mohsin Faiz Kashani in his book, Al Waafi in the chapter of "A Woman's right over her Husband" writes that it is narrated from the Holy Prophet Muhammad (s.a.w.) that some people inquired from him regarding the rights of a wife over her husband. He (s.a.w.) answered, "He should overlook her minor faults and if she commits a major mistake then he should forgive her."
Shahab Abdo Rabbeh relates that I asked Imam Jafar as-Sadiq (a.s.) concerning the rights of a woman over her husband. He (a.s.) answered, "He should fulfill all her basic necessities and must not terrorize her by getting angry time and again. i.e. after fulfilling her needs, is kind and affectionate towards her, then I swear by Allah, he has fulfilled his wife's rights."
The importance of observing the rights of a wife can be gauged from the hadith of the Messenger of Allah (s.a.w.) wherein he says, "The best among you is the one who observes the rights of his wife in the best possible way and I am the best among you to observe the rights of my wives."
A. The Importance of helping one's wife at home
One day the Messenger of Allah (s.a.w.) paid a visit to the house of Imam Ali and Fatimah Zahra (s.a.). He saw that Imam Ali (a.s.) was sieving the pulses and Fatemah (s.a.) was busy cooking. On observing this Holy Prophet Muhammad (s.a.w.) remarked, "O Ali, I do not speak except what is revealed to me. Anyone who helps his wife in her domestic affairs obtains a reward of one year of worship equal to the amount of hair on his body. This year of worship will be as if he has fasted during its days and prayed during its nights. Allah will reward him equal to the reward of all the patient ones, Hazrat Dawood (a.s.) and Hazrat Isa (a.s.)."
B. Consequence of Ill Behavior with the Family
Imam Reza (a.s.) says, "Every man should strive to make his wife and children comfortable according to his capacity for if he is strict and unkind to them and because their rights are being deprived they will desire his death."
When Saad ibne Maaz, the great companion of Holy Prophet Muhammad (s.a.w.) expired, he (s.a.w.) himself participated in the funeral procession and shouldered his bier quite a few times with considerable respect. Then he laid it in the grave and buried him with his own hands. On seeing the zeal of Holy Prophet Muhammad (s.a.w.), the mother of Saad cried, "Congratulations, O my son on gaining paradise." On hearing this the Messenger of Islam retorted, "Wait, do not make haste in divine affairs. Your son is in great agony and anguish at the moment." When the people inquired about the reason for this condition he (s.a.w.), replied, "He behaved very badly with his family members."
C. Rights of the Wife According to Imam Sajjad (a.s.)
"It is the right of your wife that you should know that Allah has made her for you a tranquility and comfort (in worry), and a friend and shield (against sins).
And likewise, it is incumbent upon both of you to thank Allah for your partner and to know that (the spouse) is a grace of Allah upon you. And it is obligatory to have good fellowship with this grace of Allah (i.e. wife), and to respect her and be kind to her, although your rights upon her are greater and her obedience to you is final in all your likes and dislikes so long as it is not a sin. So she has the right of love and fellowship, and a place of repose (i.e. house) so that natural desires may be fulfilled, and this in itself is a great duty. And there is no strength but by Allah."
D. Husband's rights over his Wife
The rights of a husband over his wife are numerous. The most important among them is related to having physical relationship with her. The duty of a wife is to submit herself physically before her husband. This right of the husband i.e. of having a physical relationship with his wife, as and when he wants, is obviously a reciprocation of her feelings. In absence of her husband the duties of the wife include the protection of his rights, status, wealth and respect. She must not spend his wealth without his permission nor must she reveal his secrets. Rather she should be his closest confidante.
She must not let anybody inside the house without his permission in his absence. For, doing so would lead to a lot of misunderstandings, which would have drastic repercussions on the sacred contract of marriage. She must value his ideas, plans and provisions that he has prepared for her and other family members and obey him under all circumstances. She must not disobey him come what may nor must she do any such thing which detracts him. Rather she must try her best to attract his attention towards herself by which both of them can lead a life of harmony.
Imam Muhammad al-Baqir (a.s.) says that once a lady inquired from Holy Prophet Muhammad (s.a.w.) regarding the rights a husband enjoys over his wife. He (s.a.w.) said, "First and foremost is that she should obey him and refrain from disobedience. She must not donate anything from his house without his permission nor can she keep recommended fasts without his approval. She must NEVER deny him his physical rights nor deprive him of its pleasures. If she steps out of the house without his permission, the angels of the heaven and the earth, of wrath and mercy, curse her till she returns to her house."
E. The Importance of obeying one's Husband
Imam Jafar as-Sadiq (a.s.) says that a group of people paid a visit to the Messenger of Islam and said, "O Prophet of Allah, we have seen such people who prostrate before each other." Holy Prophet Muhammad (s.a.w.) answered, "If at all I could permit prostration before anyone except Allah, the Creator, I would have ordered the wives to prostrate before their husbands."
Holy Prophet Muhammad (s.a.w.) is also reported to have said, "A wife who gives her husband water to drink attains a reward of one year of worship, a year whose nights were passed in prayers and days in fasting. In exchange of one drop of water which she provides for her husband one city is built in paradise for her and sins of sixty years are forgiven."
The author of Makaremul Akhlaq narrates on the authority of Imam Muhammad al-Baqir (a.s.), "The Jehaad of women is to be patient while facing the difficulties of life with their husbands."
F. Stricture Against Foul Language
Holy Prophet Muhammad (s.a.w.) said, "Any woman who converses indignantly with her husband, thereby hurting his sentiments, none of her deeds either obligatory or recommended will be accepted from her until and unless her husband does not express his satisfaction with her. Even if this woman fasts during the days, prays during the nights, frees slaves or donates the best of horses in the way of Allah, she will be first to enter the fire of hell. Similar will be the fate of the husband who usurps the rights of his wife."
G. A Summary of Mutual Rights
In his book Principles of Marriage and Family Ethics, Professor Ibrahim Amini has explained in much detail the duties of husband and wives, often quoting incidents to emphasize his arguments.
Part One deals with the duties of Women: According to the author the purpose of marriage is that the wife lives with her husband. She must be kind and should respect her husband. She must not complain unnecessarily. She must have a pleasant disposition. She must be a comfort for her husband and appreciate him. She must not look for his shortcomings. She must observe Islamic Hijab. She must forgive her husband's mistakes. She must learn to cope with her husband's relatives. She must help her husband to make progress. She must not be unduly suspicious.
Part Two deals with the duties of Men: The man is the guardian of the family. He should take care of his wife and be loving towards her. He must respect her and be well mannered. He also must not complain unnecessarily. He should overlook her mistakes. He should not be suspicious about her. He should be clean at home also. He must help in the household chores and assist in bringing up children.
13. DUTIES OF OTHER FAMILY MEMBERS:
Other household members should also know that the time and attention of the newly married ones will be divided and previous expectations may have to be changed to suit new circumstances. In joint families, the NaMehram ladies must observe hijab if they are not living in a separate house with their husbands.
Decency and Privacy
Holy Prophet Muhammad (s.a.w.) and the Imams have emphasized that when you engage in sexual intercourse, make sure that no child (or, for that matter, any other person) sees you or hears you. Abu Basir quotes Imam Jafar as-Sadiq (a.s.) as follows, "Be careful not to have sex with your wife while a child can see you. Holy Prophet Muhammad (s.a.w.) used to dislike this (attitude) very strongly." If a child sees and hears the parents engaged in sexual intercourse, he might go through a shocking psychological experience. It might also create a problem in his own adult life. Islam has laid down clear guidelines about the privacy of adults.
Holy Qur'an gives us the following rules about privacy within the family circles:
1. There are three times in a day: night, early morning and afternoon, which are considered as times of privacy.
2. The minor children should be taught that during times of privacy they are not allowed to enter the bedroom of their parents or adults without first asking their permission.
3. At other times, the children are free to come and go into the bedroom of their parents without asking for their permission. In retrospect, this means that the parents should be decently dressed at those other times.
4. As for the mature children and adults, the Holy Qur'an is clear that they may enter the bedroom of their parents or other adults at all times only after asking their permission.
Conclusion: The Islamic way of life not only assures happiness and satisfaction of an individual but the society as a whole benefits by implementing the laws of Shariah. Since the society consists of families and families come into being by matrimonial relationships it is necessary that this basic unit of society is properly understood and protected from all that threatens its existence.
14. GLOSSARY OF ISLAMIC TERMS:
HARAAM: forbidden, prohibited.
IHTIYAT WAJIB: precautionary wajib.
JA'IZ, HALAAL, MUBAH: permitted, allowed, lawful, legal.
MARJA (pl. MARAJI): A high-ranking mujtahid.
MAKRUH: reprehensible, disliked, discouraged.
MUJTAHID: or FAQIH (pl. FUQAHA): a jurist.
SUNNAT or MUSTAHAB: recommended, desirable, better.
WAJIB: obligatory, necessary, incumbent.
15. BIBLIOGRAPHY:
01. Ideal Marriage - Van de Velde
02. Marriage and Morals in Islam - Sayyid Muhammad Rizvi
03. Marriage and Family Ethics - Ibrahim Amini
04. Spouse Selection - Ali Akber Mazaheri
05. Youth and Morals - S. Mujtaba Musavi Lari
06. Sexual Ethics in Islam and in the Western World - M. Mutahhari
07. Islamic Law - Ayatullah Seestani
08. Tahzeebul Islam - Allamah Majlisi
09. Adaabe Mujaameaat - Peermohammed Ebrahim Trust
10. A Gift for the Youth - Shabeeb Rizvi
Presented by: World Islamic Network