Thursday, August 4, 2011

Polygamy In Islam

Polygamy In Islam

Polygamy has been practiced by mankind for thousands of years. Many of the ancient Israelites were polygamous, some having hundreds of wives. King Solomon (peace be upon him) is said to have had seven hundred wives and three hundred concubines. David (Dawood) had ninety-nine and Jacob (Yacub, peace be upon them both) had four. The advice given by some Jewish wise men stated that no man should marry more than four wives.

No early society put any restrictions on the number of wives or put any conditions about how they were to be treated. Jesus was not known to have spoken against polygamy. As recently as the seventeenth century, polygamy was practiced and accepted by the Christian Church. The Mormons (Church of Jesus Christ of Latter Day Saints) have allowed and practiced polygamy in the United States.
Monogamy was introduced into Christianity at the time of Paul when many revisions took place in Christianity. This was done in order for the church to conform to the Greco-Roman culture where men were monogamous, but owned many slaves who were free for them to use- in other words, unrestricted polygamy. Early Christians invented ideas that women were "full of sin" and man was better off to "never marry." Since this would be the end of mankind these same people compromised and said "marry only one."

In the American society many times when relations are strained, the husband simply deserts his wife. Then he cohabits with another woman immorally, without marriage. Actually there are three kinds of polygamy practiced in Western societies: (1) serial polygamy, that is, marriage, divorce, marriage, divorce, and so on- any number of times; (2) a man married to one woman but having and supporting one or more mistresses and (3) an unmarried man having a number of mistresses. Islam condones but discourages the first and forbids the other two.

Wars cause the number of women to greatly exceed the number of men. In a monogamous society these women, left without husbands or support, resort to prostitution, illicit relationships with married men resulting in illegitimate children with no responsibility on the part of the father, or lonely sisterhood or widowhood.

The truth of the matter is that monogamy protects men, allowing them to "play around" without responsibility. Easy birth control and easy legal abortion has opened the door of illicit sex to woman and she has been lured into the so-called sexual revolution. But she is still the one who suffers the trauma of abortion and the side effects of the birth control methods. Taking aside the plagues of venereal disease, herpes and AIDS, the male continues to enjoy himself free of worry. Men are the ones protected by monogamy while women continue to be victims of men's desires.

Polygamy is very much opposed by the male dominated society because it would force men to face up to responsibility and fidelity. It would force them to take responsibility for their polygamous inclinations and would protect and provide for women and children.

Among all the polygamous societies in history there were none, which limited the number of wives. All of the relationships were unrestricted. In Islam, the regulations concerning polygamy limit the number of wives a man can have, while making him responsible for all of the women involved.
"Marry women of your choice, two or three or four; but if you fear that you shall not be able to deal justly with them, then only one or one that your right hands possess. That will be more suitable, to prevent you from doing injustice." (Qur'an 4:3)

This verse from the Qur'an allows a man to marry more than one woman, but only if he can deal justly with them.

While the provision for polygamy makes the social system flexible enough to deal with all kinds of conditions, it is not necessarily recommended or preferred by Islam. Taking the example of the Prophet Muhammad (peace be upon him) is instructive. He was married to one woman, Khadijah, for twenty-five years. It was only after her death when he had reached the age of fifty that he entered into other marriages to promote friendships, create alliances or to be an example of some lesson to the community; also to show the Muslims how to treat their spouses under different conditions of life.

The Prophet (peace be upon him) was given inspiration from Allah about how to deal with multiple marriages and the difficulties encountered therein. It is not an easy matter for a man to handle two wives, two families, and two households and still be just between the two. No man of reasonable intelligence would enter into this situation without a great deal of thought and very compelling reasons (other than sexual).

The bottom line in the marriage relationship is good morality and happiness, creating a just and cohesive society where the needs of men and women are well taken care of. The present Western society, which permits free sex between consenting adults, has given rise to an abundance of irresponsible sexual relationships, an abundance of "fatherless" children, many unmarried teenage mothers; all becoming a burden on the country's welfare system. In part, such an undesirable welfare burden has given rise to bloated budget deficits, which even an economically powerful country like the United States cannot accommodate. Bloated budget deficits have become a political football, which is affecting the political system of the United States.

In short, we find that artificially created monogamy has become a factor in ruining the family structure, and the social, economic and political systems of the country.

It must be a prophet, and indeed it was Prophet Muhammad (peace be upon him) who directed Muslims to get married or observe patience until one gets married. 'Abdullah b. Mas'ud reported Allah's Messenger as saying, "Young man, those of you who can support a wife should marry, for it keeps you from looking at strange women and preserves you from immorality; but those who cannot should devote themselves to fasting, for it is a means of suppressing sexual desire." (Bukhari and Muslim)
Islam wants people to be married and to develop a good family structure. Also Islam realizes the requirements of the society and the individual in special circumstances where polygamy can be the solution to problems. Therefore, Islam has allowed polygamy, limiting the number of wives to four, but does not require or even recommend polygamy.

In the Muslim societies of our times, polygamy is not frequently practiced despite legal permission in many countries. It appears that the American male is very polygamous, getting away with not taking responsibility for the families he should be responsible for.

According to statistics, there are more women than men and women live longer than men. There would be many women without a partner, so Islam has a way to deal with that.


Marriage In Islam

Marriage In Islam

"And among His signs is this, that He created for you mates from among yourselves, that you may dwell in peace and tranquility with them, and He has put love and mercy between your (hearts): Verily in that are
signs for those who reflect" (Quran 30:21).

"O Humans revere your Guardian Lord, Who created you from a single person created of like nature its mate, and from this scattered (like seeds) countless men and women. Reverence Allah through Whom you claim your
mutual rights" (Quran 4:1).

The above verses of the Quran lay out the framework as to what are the basis, the objectives and the goal of marriage in Islam. In the ultimate Wisdom of Allah we are first told that both partners man and woman are
created from the same source. That this should be paid attention to as it is one of His signs.

The fact that we come from the same soul signifies our equality as humans, when the essence of our creation is the same, the argument of who is better or greater is redundant. To stress on this fact and then to talk
about marriage in the same verse is of great significance for those of us who are in the field of marriage counseling.

The shift in this attitude of equality of genders as human beings cause a imbalance in marital relationship that leads to dysfunctional marriage. When ever one party considers themselves superior or above the
law there is a shift in the balance of power that may lead to misuse or abuse of power as the less valuable partner is seen as an easy prey. Many marital difficulties are based on or caused by control and rule stratagem.

By stressing on the equality of all humans men or women and making it the basis of marriage, Allah in His infinite wisdom has laid the ground rules for
establishing peace, as well as the assigning of different roles to husband and wife as functional strategy rather than a question of competence as

Prophet Mohammad (peace and blessings be upon him) has stated that: "men and women are twin halves of each other" (Bukhari). This Hadith also brings home the fact that men and women are created from single source. Furthermore, by using the analogy of twin half the Prophet has underlined the reciprocal nature and the interdependent nature of men and women's relationship.

The objective and the goal of marriage in Islam according to the above Quranic verse is to enable us to dwell in peace and tranquility. It is important for us to reflect on these words and their significance in
the Islamic frame of reference.

In order to have peace certain condition must be met.
These prerequisites to peace are Justice, Fairness, Equity, Equality, and fulfillment of mutual rights.
Therefore any injustice whether it is oppression, or persecution, cannot be tolerated if there is to be peace in Muslim homes.

In the domestic realm oppression is manifested when the process of Shura (consultation) is compromised, neglected or ignored. When one partner (in most cases the husband) makes unilateral decisions and applies
dictatorial style of leadership, peace is compromised. Persecution is present when there is any form of domestic abuse being perpetrated.

Tranquility on the other hand is a state of being which is achieved when peace has been established.
Tranquility is compromised when there is tension, stress and anger. It is a mistake to take tranquility to mean perpetual state of bliss. Since being Muslims does not make us immune to tragedies and catastrophes.

In fact Allah tells us in the Quran that we will betried (2:155,57). What a state of tranquility does is to empower us to handle life's difficult moments with our spouses as obedient servants of Allah. Allah in His infinite Mercy also provides us with the tools by which we can achieve this state of peace and tranquility.

The second principle besides Shura on which the Islamic family life is based is Mercy (Rehma), and in this verse Allah is telling us that He has placed
mercy between spouses. We are therefore inclined by our very nature to have mercy for our spouses. Mercy is manifested through compassion, forgiveness, caring and humility.

It is obvious that these are all ingredients that make for a successful partnership. Marriage in Islam is above all a partnership based on equality of partners and specification of roles. Lack of mercy in a marriage or a family renders it in Islamic terms dysfunctional.

Allah further states that He has also placed in addition to mercy, love between spouses. It should however be noted that Islamic concept of love is different from the more commonly understood romantic love so valued in the Western cultures.

The basic difference is that love between man and woman in the Islamic context can only be realized and expressed in a legal marriage. In order to develop a healthy avenue for the expression of love between man and woman and to provide security so that such a loving relationship can flourish, it is necessary to give it the protection of Shariah (Islamic law).

Marital love in Islam inculcates the following:

Faith: The love Muslim spouses have for each other is for the sake of Allah that is to gain His pleasure. It is from Allah that we claim our mutual rights (Quran 4:1) and it is to Allah that we are accountable for our behavior as husbands and wives.

It sustains: Love is not to consume but to sustain. Allah expresses His love for us by providing sustenance. To love in Islam is to sustain our loved
one physically, emotionally, spiritually and intellectually, to the best of our ability (to sustain materially is the husbands duty, however if the wife
wishes she can also contribute)

Accepts: To love someone is to accept them for who they are. It is selfishness to try and mould someone as we wish them to be. True love does not attempt to crush individuality or control personal differences,
but is magnanimous and secure to accommodate differences.

Challenges: Love challenges us to be all we can, it encourages us to tap into our talents and takes pride in our achievements. To enable our loved one to realize their potential is the most rewarding experience.

Merciful: Mercy compels us to love and love compels us to have mercy. In the Islamic context the two are synonymous. The attribute Allah chose to be the supreme for Himself is that He is the most Merciful.
This attribute of Rehman (the Merciful) is mentioned 170 times in the Quran, bringing home the significance for believers to be merciful. Mercy in practical application means to have and show compassion and to
be charitable.

Forgiving: Love is never too proud to seek forgiveness or too stingy to forgive. It is willing to let go of hurt and letdowns. Forgiveness allows us the opportunity to improve and correct our selves.

Respect: To love is to respect and value the person their contributions and their opinions. Respect does not allow us to take for granted our loved ones or to ignore their input. How we interact with our spouses reflects whether we respect them or not.

Confidentiality: Trust is the most essential ingredient of love. When trust is betrayed and confidentiality compromised, love loses its soul.

Caring: Love fosters a deep fondness that dictates caring and sharing in all that we do. The needs of our loved ones take precedence over our own.

Kindness: The Seerah (biography) of our beloved Prophet is rich with examples of acts of kindness, he showed towards his family and particularly his wives. Even when his patience was tried, he was never unkind in word or deed. To love is to be kind.

Grows: Marital love is not static it grows and flourishes with each day of marital life. It requires work and commitment, and is nourished through faith when we are thankful and appreciative of Allah blessings.

Enhances: Love enhances our image and beautifies our world. It provides emotional security and physical well being.

Selflessness: Love gives unconditionally and protects dutifully.

Truthful: Love is honesty without cruelty and loyalty without compromise.

Author : Shahina Siddiqui
Source : Soundvision


What Is Kaaba

The Ka'aba (literally "the cube" in Arabic) is an ancient stone structure that was built and re-built by prophets as a house of monotheistic worship. It is located inside the Grand Mosque in Mecca, Saudi Arabia. The Ka'aba is considered the center of the Muslim world, and is a unifying focal point for Islamic worship.
The Ka'aba is a semi-cubic building that stands about 15 meters high and 10-12
meters wide. It is an ancient, simple structure made of granite. In the SE corner, a black meteorite (the "Black Stone") is embedded in a silver frame. Stairs on the north side lead to a door which allows entry to the interior, which is hollow and empty. The Ka'aba is covered with a kiswah, a black silk cloth which is embroidered in gold with verses from the Qur'an. The kiswah is re-done and replaced once a year.
According to the Qur'an, the Ka'aba was built by the prophet Abraham and his son Ishmael as a house of monotheistic worhip. However, by the time of Muhammad, the Ka'aba had been taken over by pagan Arabs to house their numerous tribal gods. In 630 A.D., Muhammad and his followers took over leadership of Mecca after years of persecution. Muhammad destroyed the idols inside the Ka'aba and re-dedicated it as a house of monotheistic worship.


Monday, January 19, 2009

Sex Education in Islam

At the time of the prophet, muslims men and women were never too shy to ask the prophet about all affairs, including such private affairs as sexual life, so as to know the teachings and rulings of their religion concerning them. As Aisha, the wife of the prophet testified, "Blessed are the women of the Ansar (the citizens of Madina). Shyness did not stand in their way seeking knowledge about their religion." (All except Termizi).

The way the ladies asked the prophet-directly or through his wives is a proof that sexual matters were not taboo but were fully acknowldged and respected. "Shyness is part of the faith" as the prophet taught, but he also taught "There is no shyness in matters of religion" even entailing the delicate aspects of sexual life.

It is our firm belief that facts about sex should be taught to children in a way commensurate with their age as they grow up both by the family and the school. We emphasize that this should be done within the total context of Islamic ideology and Islamic teaching, so that the youth-beside getting the correct physiologic knowledge become fully aware on the sanctity of the sexual relation in Islam and the grave sin of blemishing such sanctity whether under Islamic law, or far more important in the sight of God. Provided the Islamic conscience is developed we see no reason to shun sex education (unfortunately the rule in many muslim countries), and we believe it is better to give the correct teaching rather than leave this to chance and to incorrect sources and to the concomitant feeling of guilt by the hush-hush atmosphere in which this is done.

Teaching about sex should also have its presence in the curricula of medical schools. We have done this in our medical school as part of the gynaecology and obstetrics program. We had no difficulty whatsoever with our religious and rather conservative men and women students, for the subject is given within an Islamic perspective.

Sex is an important area of marital life, and when people are in trouble they have only the doctor to resort to: and unless the doctor has had some basic teaching of sex, he or she will be quite helpless to help out. Sexual problems may manifest as strained family relations, psychosomatic symptoms or infertility. Medical treatment may affect sex such as some antihypertensive or antidepressant drugs. Sexual counsel is often a neglected aspect of managing such varied diseases as coronary thrombosis, diabetes, incipient heart failure etc. The role of lack of sexual education in some cases of infertility is well known. Surgery may influence sex in men and women. A carelessly repaired episiotomy, or colporrhaphy may have a devastating effect on marital happinnes. The psychological premath and after-math of the operation of hysterectomy is only too well known. On top of all of this, muslim women patients would wish to know the religious ruling on the multitude of gynaecological and obstetric situations relating to worship, and their reference is their doctor. It is therefore a religious, dictate that medical education preparing doctors who will cater for the needs of muslim communities, should equip them with the knowledge necessary to answer this need.


Call To Prayer

Call To Prayer

To assemble the Muslims for congregational prayer, "Adhan" , or the call to prayer is given. The caller (Muadh-dhin) stands facing Kabah (Qiblah), and raising his hands to his ears calls in a loud voice:









(Allah is the greatest)
(Allah is the greatest)

(Allah is the greatest)
(Allah is the greatest)

(I bear witness that there is no deity but Allah)

(I bear witness that there is no deity but Allah)

(I bear witness that muhammad (S.A.W.) is the Messenger of Allah)
(I bear witness that muhammad (S.A.W.) is the Messenger of Allah)

(Come to prayer)
(Come to prayer)

(Come to your Good)
(Come to your Good)

(Allah is the greatest)
(Allah is the greatest)

(There is no deity but Allah)

In Adhan for Fajr Salah, the following sentence is added after: HAYYA ALAL FALAH


(Salah is better than sleep)

(Salah is better than sleep)

Dua After Adhan

On completion of the Adhan, muslims are recommended to recite:






(O Allah! Lord of this complete call and prayers of ours, by the blessing of it.)

(give to Muhammad his eternal rights of intercession,)

(distinction and highest class [in paradise].)

(And raise him to the promised rank you have promised him.)

(Surely you never go back on your word)


After Adhan when the muslims are assembled at the place of worship, a second call (Iqamah) is recited by one of the group. This signals the start of the congregational salah. It is similar to adhan except that it is recited faster but in a lower tone and these sentences are recited after HAYYA ALAL FALAH:


(The prayer has begun.)
(The prayer has begun.)


Steps in performing Oartial Ablution

Steps in performing Partial Ablution (Wudu).

  1. Declare the intention that the act is for the purpose of worship & purity.

    Start by saying:

    "In the Name of Allah"

  2. Wash the hands up to the wrists, three times.

  3. Rinse out the mouth with water, three times.

  4. Cleanse the nostrils by sniffing water
    into them by the right hands & then eject the
    water with left hand, three times.

  5. Wash the whole face three times with both hands,
    from the top of the forehead to the bottom
    of the chin and from ear to ear.

  6. Wash the right arm three times up to the forend of the elbow,
    and then do the same with the left arm

  7. Wipe the whole head with a wet hand, once.

  8. Wipe the inner sides of the ears with the forefingers and
    their outer sides with the thumb. This should be done with
    wet fingers.

  9. Wash the two feet up to the ankles, three times, beginning
    with the right foot and then the left foot.

    The process ends with the recitation of the "Kalima-Shahadah"


    (I declare there is no god except Allah and I declare Mohammed is the messenger of Allah)
  10. At this stage the partial ablution is completed and a person who has performed it in the prescribed manner is ready to start his prayer.

    Note: Nullification of partial ablution

    Partial ablution has to be repeated before performing prayers in cases of going to the bathroom. passing gas, vomiting or falling asleep.


Rakats Of Prayer


A RAKAT is a unit or section of the prayer.

The OBLIGATORY prayer (Fard):

Name of Salat Number of Rakats Method of reading

Fajr 2 Said loud
Zuhr 4 Said silent
Asr 4 Said silent
Maghrib 3 First 2 loud, last rakat silent
Isha 4 First 2 loud, last 2 silent

The NON-OBLIGATORY prayer (Sunnah):

Name of Salat Number of Rakats Number of Rakats
before Fard after Fard
Fajr 2 -
Zuhr 4 2
Asr (4)* -
Maghrib - 2
Isha - 2

The Prophet (pbuh) used to pray a certain number of rakats, before and/or after every obligatory prayer. These prayers are highly recommended by the Prophet, yet they are not obligatory, they are termed (as-soonan ar-rawatib) which means "regular Sunnah prayers".

* Most ahadith confirm atotal of 10-12 rakats, while these four before Asr, are not as strongly confirmed.

WITR prayer
It is the last prayer of the night and can be performed any time after the Isha prayer.It was strongly recommended by the Prophet (pbuh).
Witr literally means an odd number and is commonly prayed as three rakats, but can also be done in one, five, seven or nine rakats.