غباء

الإشتراكيون الثوريون و 6 إبريل و الألتراس أخطر علي البلد من الإخوان ، شوية أوباش ساعدوا الإخوان في الوصول للحكم و بيحاولوا يرجعوهم مرة تانية و بيعيدوا نفس السيناريو الغبي .بيدعوا كذبا إنهم شاركوا في ثورة 30 يونيو رغم إنهم كانوا مختفيين تماما الفترة اللي فاتت ...و ظهروا بس لما الفوضي و البلطجة الإخوانية في الشارع و الجامعات إنتشرت لإن هي دي شغلتهم اللي ما يعرفوش غيرها.... ... هما بالظبط حمار طروادة الإخواني للوصول للحكم...

الله

ملفوظات مهمه جدا جدا ...... • الهداية نور يقذفه الله في قلب العبد على حسب الطلب والتضحية والمجاهدة. • الله عز وجل يحيي هذا الجهد بالناس كما يحيي الله الأرض بالماء. • بترك الجهد للدين, تكون الأمة في الذلة ( إذا تبايعتم بالعينة .......). • كم تلونا الآية (إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلادِكُمْ عَدُوًّا لَكُمْ فَاحْذَرُوهُمْ) ولكن ما فهمنا. • على قدر الافتقار والاحتياج يكون العطاء من الله. • القلب السليم هو الذي فيه اليقين على قدرة الله. • بترك الدعوة تكون الخسارة فيخرج الدين من حياة المسلمين ويكون الرعب فيهم وتكون القوة بيد أهل الباطل. • ربينا أولادنا على حب المال و المنصب كأننا نقول لهم كونوا مثل قارون وفرعون من دون ما ندري. • الذي يحس أنه مسئول عن الدين فهو لا يسكت. • جئنا للدنيا لتكميل المسئولية فنسينا المسئولية وتسابقنا للترقي في الماديات والكماليات. • الله سبحانه وتعالى أعطانا الأسباب الدنيوية لتكميل المسئولية تجاه الدين (ألهاكم التكاثر).هل انت مهموم. ........ هل انت حزين............. هل انت قلق................. هل انت تخاف من الرزق........... هل انت تخاف من الموت............. هل انت مخنوق............... (( جربت تقول أذكار الصباح والمساء )) ما من عبد يذكر الله صباحا ومساء الا وقد ازيل همه وفك كربه وانشرح صدره واطمئن قلبه وذهبت كل المخاوف استعن بالله واطلب منه ان يعينك لكي تذكره

sa-la-ma

Islam comes from the root word “sa-la-ma”, as do the words Muslim (one who follows the message of Islam) and “salaam” (peace).  The root word “Sa - la – ma”  denotes peace, security, safety as it does submission and surrender to Almighty God.  This security is inherent in the submission to the One God.  When a person submits to the will of God he will experience an innate sense of security and peacefulness.  He must also understand   that God is the Creator of all that exists or will come to exist, and has power over all things.  With this surrender and understanding comes peace – real, easily attainable, and everlasting peace. From the beginning of time, God has revealed Himself through Prophets and Messengers, who have come with one message.  Worship God, without partners, without offspring and without intermediaries.  The rules and laws were sometimes different, because they were applicable for the people of a particular time or place, but the creed of each Messenger was the same.  Worship Me, and your reward will be contentment in this life and in the hereafter.  When Prophet Muhammad came, in the 7th century, BCE, his message was slightly different.  He called to the worship of the One God, but his call was for all of humankind.  The message was now complete and revealed for all places, and in all times. Islam was completed for the benefit of all who will exist, until the final Day of Judgement.  It is not a religion belonging to the Arabs, although Prophet Muhammad, may the mercy and blessings of God be upon him, was an Arab, nor is it a religion for the Asian countries or the third world.  Muslims exist in all continents and come from all races and ethnicities.  There are Muslims in New York, Sydney, Cape Town and Berlin as well as Cairo, Kuala Lumpur and Dubai.  Muslims are as diverse as this magnificent planet.  Islam is also not a religion that accepts part time or halfhearted commitment.  Islam is a way of life; Islam is a holistic way of life. When God created the world He did not abandon it to instability and insecurity, quite the contrary, He sent guidance.  He sent a rope, firm and steady, and by holding tightly to this rope an insignificant human being can achieve greatness and eternal peace.  A Muslim strives to obey God’s commandments and does so by following God’s guide to life - the Quran, and the authentic teachings and traditions of Prophet Muhammad. The Quran is a book of guidance and the traditions of Prophet Muhammad explain and in some cases expand on that guidance.  Islam, as a complete way of life, stresses the importance of maintaining good health and offers the ways and the means to cope with ill health.  The Quran is a book of wisdom.  It is a book full of the wonder and glory of God, and a testament to His mercy and justice. Through His infinite mercy, God has provided us with a holistic approach to life, one that covers all aspects, spiritual, emotional and physical.  When God created humankind, He did so for one purpose – to worship Him. “And I (God) created not the jinn and humankind, except to worship Me (Alone).” (Quran 51:56) The comprehensiveness of Islam allows every aspect of life, from sleeping and washing, to praying and working, to be an act of worship.  One who is truly submitted to God is grateful for the countless blessings in his or her life and wants to thank and praise God for His generosity, kindness and mercy.  Prophet Muhammad explained that we should be thankful to God in every situation, whether we perceive it to be good or bad.  The reality is that God is just, therefore, whatever situation a believer finds himself in, he knows there is goodness and wisdom embedded in it. “Indeed amazing are the affairs of a believer!  They are all for his benefit.  If he is granted ease then he is thankful, and this is good for him.  And if he is afflicted with a hardship, he perseveres, and this is good for him.” (Muslim) The life of this world is not stable.  Every person goes through stages and phases; happiness is followed by sadness and then relief or joy, ones’ faith is strong and unconquerable, and seemingly, for no reason it plummets, next, by the will of God it slowly rises again.  Periods of great fitness and health are followed by injury or, sickness, but with each twinge of pain or suffering a true believer feels some of his sins fall away. “Whenever a Muslim is afflicted by harm from sickness or other matters, God will expiate his sins, like leaves drop from a tree.” (Bukhari and Muslim) Islam teaches us to be concerned, about the whole person.  Following the guidance and commandments of God allows us to face illness and injury with patience.  Complaining and bemoaning our situation will achieve nothing but more pain and suffering.  Our bodies and minds have been given to us as a trust, and we are responsible for them.  The guidance of God covers every aspect of life and there are specific ways of dealing with health issues, which we will begin to explore in the next article.

What Islam Says About Children

One of the most important obligations in Islam is for parents to love and nurture their children.  Children have the right to be protected, and the right to learn how to worship and obey God.  As previously discussed children’s rights come into play even before their conception and birth and God warns humankind to protect themselves and their families from the torment of the fire. “O you who believe! Ward off yourselves and your families against a Fire (Hell) …” (Quran 66:6) The birth of a child, male or female, is a cause for great celebration.  In Islam there is certain etiquette involved in welcoming the child into the family and community.  There are a number of  recommended rituals from the authentic traditions of Prophet Muhammad, may the mercy and blessings of God be upon him, that are to be done that ensure the newborn is received properly by the Muslim society.  However, the absence of any or all of these recommended actions does not negate any children’s rights in Islam.  It is recommended that the parents or caregivers do tahneek and pray for the newborn child.  Tahneek means putting something sweet such as dates or honey into the child’s mouth.  One of Prophet Muhammad’s companions, Abu Musa, may God be pleased with him, said, “I had a baby boy and I brought him to the Prophet.  He named him Ibrahem, did tahneek with a date and prayed for God to bless him, then he gave him back to me.”[1] Noted Islamic scholar Imam an Nawawi said that it is recommended to dotahneek with dates for the child when he is born; if that is not possible then to use some similar kind of sweet. The date should be chewed until it becomes soft enough for the baby to suck on it with ease.  The words of the call to prayer are often recited softly into the new born baby’s right ear soon after birth.  The first thing the child hears in this world, are the words of submission to One God.  It was reported that one of Prophet Muhammad’s companions saw him say the call to prayer in the right ear of one of his newborn grandsons.[2]  The newborn child is entitled to a good name.  Names are important; a person’s name conveys meaning and becomes a symbol of that person.  It is recommended that the child be named on the seventh day after his or her birth, however Islamic scholar Ibn al Qayyim said the matter was “wide in scope” and that it was permissible to name the child after birth,  or on the seventh day or at any time before or after those days.[3]  It is usual for the father to name the child however scholars recommend that parents choose the name together.  More important is that the child should be given a good name, such as ‘Abd-Allah or ‘Abd al-Rahmaan. Prophet Muhammad, may the mercy and blessings of God be upon him, said  “The most beloved of your names to God are ‘Abd-Allaah (slave of God) and ‘Abd al-Rahmaan. (slave of the Most Merciful)”[4]  It is also recommended that the child be named after Prophets, or righteous predecessors.  Prophet Muhammad named his own son Ibrahim after Prophet Ibrahim.  He said,  “A child was born to me last night and I called him by the name of my father Ibrahim.”[5] It is forbidden to use names that belong only to God, such as al-Khaaliq (the Creator) and al-Quddoos (the Most Holy), or names which are not befitting for anyone other than God, such as Malik al-Mulook (King of Kings).  It is also forbidden to use names that imply enslavement to any one or anything but God, such as ‘Abd al-‘Uzza (slave of al-Uzza – a pagan goddess), Abd al-Kabah (slave of the Kabah), Abd al-Daar (slave of the House). It is disliked  to use names that have bad or distasteful meanings, or which sound odd, or would cause others to mock a person, or cause him embarrassment.  It is also better not to use names that are associated with sinners or tyrants.  Some scholars also dislike naming children after angels or the names of chapters of Quran. Names have meanings and implied meanings and these meanings will have an effect on the child for good or for bad.  Parents must take great care when choosing an appropriate name for their newborn child. In Islam it is recommended that parents observe the birth of a child with an offering known as the aqeeqah. When a child is born it is commonplace for the family to slaughter one or two sheep and to invite relatives and neighbours to a meal, in order to allow the community to share in the happy event.    Although an aqeeqah is not obligatory it does contain many benefits.  Ibn al-Qayyim, said that the aqeeqah is a sacrifice by means of which the child is brought close to God soon after he comes into this world, it is a sacrifice by which the newborn is ransomed just as God ransomed Ismael with the ram[6] and it is the gathering of relatives and friends for the Waleemah (feast). One of the rituals pertaining to newborn children and part of the rights due to children is circumcision. It is obligatory for baby boys to be circumcised.  Prophet Muhammad, may the mercy and blessings of God be upon him, said that five things are part of the inherent nature of people.  They are circumcision, shaving the pubic hair, plucking the armpit hair, cutting the nails, and trimming the moustache.[7]  These things are related to purity and essential conditions of prayer and imply complete submission to the will of God. It is from the authentic traditions of Prophet Muhammad that the new born child’s hair be shaved and that the weight of the hair be given in gold or silver to charity[8].  It is sufficient to estimate the weight and give the equivalent  amount in currency. Welcoming the newborn child into the family and community is more than a celebration; the rights and rituals performed serve to remind believers that children in Islam have rights.  Whether the parents are alive or deceased, present or absent, known or unknown the child is entitled to be cared for and raised in security, surrounded by God’s love and laws.  Next week we will discover and explore the rights of children as they grow into adulthood.

Islam

The religious teachings in relation to instinct, Kaalom the universe and of life for the mind, as the widening horizons of human thought, and ratify the provisions of this science, so common cleared and shines, and know the way of majority, the teachings of religion.
It is therefore imperative to carry out the costs that God decrees to ensure the safety of humanitarian objectives.
The Almighty said: (and recognizes his face to God by al-Bukhaari the most trustworthy handhold, and to God the consequence of things)
He said: (One of the best who have the safest and the face of God, a improved and follow the religion of Abraham the upright)
What do you think?? ..
The Koran is a religion out of instinct to the first prophecy.

And so we said: Islam is a new address for an old truth.
That Muhammad peace be upon him came Banja not collapsing ..
He was certified or for those before him, not a war against them, nor them ...
Islam is the religion and human nature that must transcend them, and to meet them. The backbone of this unit common to the different times and places are common.
For .. The common sense is the religion of God.

The instinct is not something new in humans, it is a healthy heart, and think properly .. Only. And the validity of one's present life or to eternal life is not only in this safety.
Perhaps, I found people belong to a religion, and show them without the input and insignia, but the diseased hearts, thoughts and dysfunctional Vthag that these are far from religion as much as in the hearts and thoughts from the malaise of the bug.
The house is said about him: that he is healthy, if well painted walls and collapsed!!
And one can not be described as religious if the nature of the heart and mental health had corrupted the whims and superstitions.
Religious basis of the first real truth of these devices and the moral innocence of every distortion and fabricating the Almighty said: (exacerbated your face upright for religion, bestowed by God that has created in mankind, do not switch to create, that's religion, but most people do not know).
. Hitler's Mein Kampf:
It's very rare to be the author of the theories leader at the same time qualities, but had met Muhammad in a social and military commander

John and William in the history book intellectual development:
Mohammed had the greatest impact on manki

「人は結婚することにより、宗教の半分を達成する

イスラームにおいて、「自分自身」だけの代わりに「他人」の幸福を考慮することは、それがムスリム以外の人々にも向けられるほどに明白な、宗教に非常に深く根ざしている美徳の一つです。英国の人道主義者であり市民権弁護士でもある、非イスラム教徒クライブ・スタッフォード・スミス氏は、こう言明しています：「私がイスラーム教を気に入っているのは、それが集団に対して焦点を当てているからです。そして、それは個人に対して焦点を当てる西欧とは、正反対なのです。」[1] 社会を構成する個人は、お互いに関係のある集団の絆によって結びつけられています。そして最も強力な社会的絆が、家族のそれです。そして、基本的な家族単位こそがあらゆる人間社会の基盤である、と正当に主張され得る限り、このことは特にムスリムによくあてはまることになります。実際のところ、イスラームが家族システムに与えている偉大な地位は、しばしば多くの新しい改宗者（特に女性）をイスラームへと引きつけるものとなっているのです。 ある専門家らはこう言います：イスラームは、人生のほぼあらゆる側面を網羅する法をもって、女性が健全な家庭とコミュニティの形成、そして過去30年余りに渡って続いて来た世俗主義的なヒューマニズムによって被った損傷の修復において、重要な役割を果たすことになるという信仰を根幹とした社会秩序を提供しています。またシカゴのロヨラ大学のイスラーム研究科教授であり、改宗ムスリムのアメリカ人でもあるマルシア・ヘルマンセンは、こう言っています：更に、崩壊した家庭の中にいる女性は、特に宗教に惹かれるかもしれません。というのも宗教は、家族に価値を置いているからです。」[2] イスラームを受け入れて伝統的な家族的価値観を認める人々のこの風潮が、北アメリカのラテン系、もしくはヒスパニック系コミュニティほどに顕著な地域はありません。フロリダ州のあるムスリムは、こう述べています：「私は、ヒスパニック系の人々がイスラームへ改宗する割合がどんどん増加するのを見て来ました。私は、ヒスパニック系の文化そのものが家族的価値観に関して非常に豊かであると考えていますが、それはイスラームという宗教においても非常に卓越している重要事なのです。」 それでは、これだけ多くの人が魅力を感じているイスラーム的家族の特別な価値や特徴とは、何なのでしょうか？ コロンビア大学のあるイスラーム的イベントにおいて、エクアドル系アメリカ人のエルナン・グアダルーペは、ヒスパニック系とムスリムに固有の文化的な類似点と家族的価値観についてこう発言しました：「一般的に、ヒスパニック系の家庭は緊密で信心深く、また子供たちは厳しい環境で育てられます‐そしてこれは、 ムスリムの家庭にも同様に認められる特徴なのです。」[3] またある最近の新聞記事によれば、次のように述べられています：「ムスリム・コミュニティの形成においては、家族的価値観が不可欠な役割を担っています。そしてこれらの家族的価値観ゆえに、ヒスパニック系コミュニティとイスラームの間にはその他沢山の規範の一致が見られるのです。例えるなら、年長者への敬意、結婚生活、子供の養育などであり、ヒスパニックとイスラームの間には共有するいくつかの伝統があります。」[4] ある種の平均的なアメリカ人改宗者たちもまた、実生活経験について発言しています。そして、それらの内のいくつかはそのような改宗者らの母とも言うべき人物キャロル・L・アンウェイによって、一冊の本「Daughters of Another Path（もう一つの道の娘たち）」にまとめられました。この本の中で引き合いに出されているある女性は、結婚と家族生活に関するイスラーム改宗後の彼女の変化について、こう語っています[5]：「私は宗教により傾倒すればするほど、より清潔でより静かになりました。私は、非常に規律正しくなりました。イスラーム改宗前には結婚するつもりなどなかったにも関わらず、私はあっと言う間に一人の妻、そして母親になったのです。イスラームは、私が既に持っていた謙虚さ、親切、愛情などのような信仰を表現するための、一つの枠組みを提供してくれたのです。またそれは結婚と、2人の子供たちの誕生を通して、私を幸福へと導いてもくれました。イスラーム改宗以前、私には自分自身の家庭を持ちたいなどという願望がありませんでした。というのも私は、子供を持つなどという考えを毛嫌いしていたからです。」 また別の女性は同著の中で、大家族の中へと受容されたことについて、以下のように語っています：「私たちは空港で、彼の多くの家族に出会いました。そしてそれは私が決して忘れることの出来ない、非常に感動的な瞬間だったのです。母親（義母）は天使のようでした…私はここで私が目にしていることのために、多くの時間を涙と共に過ごしてきました。その家族体系は親近性によって非常にユニークなものとなっており、筆舌に尽くしがたいものだったのです。」[6] また同著の付録Cでは、ムスリム歴14年になる35才のアメリカ人改宗女性が、彼女自身のアメリカ的価値感と比較しつつ彼女の夫の家族と彼らの価値感について、こう書いています：「私は、私の夫の肉親のメンバー全員と、彼の大家族のメンバーの一部に会いました…私は、私の姻戚から沢山のことを学びました。彼らは、彼らの子供たちとの関係を保つ素晴らしい方法、つまり他者への敬意と多大なる自尊心を養う方法を持っていたのです。子供重視の文化と宗教重視の文化がいかに作動するかということを見ることには、興味深いものがありました。私の姻戚はアメリカ文化とは正反対の美徳によって、私のアメリカ文化的なアイデンティティにおける特定の要素に対し、私に非常な理解を与えてくれました…私はイスラーム教の言う、中庸こそが正しい道であるという教えは、本当に正しいのだということを知ったのです。」[7] こうして非ムスリムの知識人や、改宗者や報道関係者、そしてイスラームを受容したアメリカ人一般女性たちからの引用により、イスラームにおける家族的価値観は、イスラームの主な魅力の一つであるということが分かります。これらの価値観は、神とその導きに源泉を辿ることが出来ます。そしてそれらはクルアーンと、家族単位こそが宗教の要の一つであり、かつイスラーム的人生の指針であることを示唆した神の使徒ムハンマド（彼に神のご慈悲と祝福あれ）の規範と教えを通じて知られているものなのです。家庭を形成する重要性に関しては、聖預言者自身の次の言葉によって理解することが出来るでしょう：　 「人は結婚することにより、宗教の半分を達成する。ゆえに半人前でい続けることに関し、神を畏れさせよ。」（アル＝バイハキー収録の伝承）[8] 続く2つの記事では、クルアーンと預言者の教えを通して、イスラームにおける家族について議論して行きます。結婚生活や、両親や年長者への尊敬、子供の養育といったテーマにおけるイスラームの立場を大まかに知ることにより、イスラームにおける家族の恩恵について理解することが出来るでしょう。

The Family in Islam

In Islam, considering the well-being of the “other” instead of just the “self” is a virtue so rooted in the religion that it is evident even to those outside it.  The British humanitarian and civil rights lawyer, Clive Stafford-Smith, a non-Muslim, stated: “What I like about Islam is its focus on the group, which is opposite to the West’s focus on individuality.”[1] Individuals comprising any society are tied together by related group bonds.  The strongest of all societal bonds is that of the family.  And while it can be justifiably argued that the basic family unit is the foundation of any given human society, this holds particularly true for Muslims.  As a matter of fact, the great status that Islam affords to the family system is the very thing that so often attracts many new converts to Islam, particularly women. “With laws for almost every aspect of life, Islam represents a faith-based order that women may see as crucial to creating healthy families and communities, and correcting the damage done by the popular secular humanism of the past thirty or so years, several experts said.  In addition, women from broken homes may be especially attracted to the religion because of the value it places on family, said Marcia Hermansen, a professor of Islamic studies at Loyola University in Chicago and an American who also converted to Islam.”[2] Nowhere is this trend of a people who value traditional family values as they embrace Islam more prevalent than in North America’s Latino or Hispanic community.  As one of Florida’s Muslims observed:  “I have seen an increasing rate in Hispanics converting to Islam.  I think the Hispanic culture itself is very rich in terms of family values, and that is something that is very prominent in the religion of Islam.” So, what are the particular values or traits of Islamic family life that so many are finding so appealing? At a Columbia University Islamic event, Hernan Guadalupe, an Ecuadorian-American: “spoke of the cultural similarities and family values inherent to Hispanics and Muslims.  Typically, Hispanic households are tight knit and devout, and children are reared in a strict environment - traits that mirror Muslim households.”[3] And in another recent newspaper report, it was also observed how:“Family values play an integral role in the formation of a Muslim community.  Because of those family values, there are a lot of other norms that are consistent within the Hispanic community and Islam; for instance, respect for elders, married life and rearing children, these are some of the traditions Hispanics have in common with Islam.”[4] Some ordinary American converts also have had a say about real life experience, and some of these are collected in a book by the mother of such a convert; Daughters of Another Path by Carol L. Anway.  One woman, quoted in the book[5],  spoke about her change in attitude towards marriage and family life after converting to Islam.  “I became cleaner and quieter the further I went into the religion.  I became highly disciplined.  I had not intended to marry before I was a Muslim, yet I quickly became a wife and then a mother.  Islam has provided a framework that has allowed me to express belief, such as modesty, kindness and love, that I already had.  It has also led me to happiness through marriage and the birth of two children.  Before Islam I had had no desire to have my own family since I hated (the thought of having) kids.” Another woman speaks of her acceptance into the extended family in the same book.  “We were met at the airport by a lot of his family, and it was a very touching moment, one I will never forget.  Mama (her mother-in-law) is like an angel… I have spent a lot of time in with tears, because of what I see here.  The family system is quite unique with closeness that is beyond words.”[6] In Appendix C of the book, a 35 year old American convert, at that time 14 years a Muslim, wrote about the family of her husband and their values relative to her own American values.  “I have met all the members of my husband’s immediate family and some members of his immense extended family… I have learned a great deal from my in-laws.  They have a wonderful way of relating to their children, a way that engenders respect for others and great amounts of self esteem.  It is interesting to see how a child-orientated and religious orientated culture operates.  My in-laws, by virtue of being a contrast to American culture, have given me a great appreciation for certain elements of my American cultural identity… I have seen that Islam is truly correct in saying that moderation is the right path.”[7] From these quotations, one from a non-Muslim intellectual, others from converts and reporters, and some from quite ordinary American women who embraced Islam, we can see that family values in Islam are one of its major attractions.  These values stem from God and His guidance, through the Quran and the example and teaching of His Messenger, Muhammad, may the mercy and blessings of God be upon him, who indicates the family unit as being one of the mainstays of religion and Islamic the way of life.  The importance of forming a family is underscored by a saying of the holy Prophet himself, who said: “When a man marries, he has fulfilled half of his religion, so let him fear God regarding the remaining half.”[8] (al-Baihaqi) The two articles that follow will discuss the family in Islam in the light of the Quran and Prophetic teachings.  Through briefly exploring Islam’s take on the themes of married life, respect for parents and elders, and the rearing of children, we can begin to appreciate the benefits of the family in Islam. The Family in Islam (part 2 of 3): Marriage    Description: How Marriage is intertwined with faith, ethics and morality, with evidence from Islamic scripture. By AbdurRahman Mahdi (© 2006 IslamReligion.com)Published on 07 Aug 2006 - Last modified on 22 Jun 2010 Viewed: 72991 (daily average: 27) - Rating: 4.5 out of 5 - Rated by: 42 Printed: 1868 - Emailed: 100 - Commented on: 0 Category: Articles > Systems in Islam > Family  Marriage “And among His signs is that He created for you mates from among yourselves that you may dwell with them in serenity and tranquility.  And He has put love and compassion between your hearts.  Truly in that are signs for those who reflect.” (Quran 30:21) Marriage is the most ancient of human social institutions.  Marriage came into existence with the creation of the first man and woman: Adam and Eve.  All the Prophets since then were sent as examples for their communities, and every Prophet, from the first to the last, upheld the institution of marriage as the divinely-sanctioned expression of heterosexual companionship.[1]  Even today, it is still considered more right and proper that couples introduce each other as: “my wife” or “my husband” rather than: “my lover” or “my partner”.  For it is through marriage that men and woman legally fulfill their carnal desires, their instincts for love, neediness, companionship, intimacy, and so on. “…They (your wives, O men) are a garment for you and you (men) are a garment for them...” (Quran 2:187) Over the course of time, some groups have come to hold extreme beliefs about the opposite sex and sexuality.  Women, in particular, were considered evil by many religious men, and so contact with them had to be kept to a minimum.  Thus, monasticism, with its lifetime of abstention and celibacy, was invented by those who wanted what they reckoned to be a pious alternative to marriage and a life more godly. “Then, We sent after them, Our Messengers, and We sent Jesus son of Mary, and gave him the Gospel.  And We ordained in the hearts of those who followed him, compassion and mercy.  But the Monasticism which they invented for themselves; We did not prescribe for them, but (they sought it) only to please Allah therewith, but that they did not observe it with the right observance.  So We gave those among them who believed, their (due) reward, but many of them are rebellious sinners.” (Quran 57:27) The only family that monks would know (Christian, Buddhist, or otherwise) would be their fellow monks at the monastery or temple.  In the case of Christianity, not only men, but also women, could attain the pious ranks by becoming nuns, or “brides of Christ”.  This unnatural situation has often led to a great number of social vices, such as child abuse, homosexuality and illegitimate sexual relations actually occurring among the cloistered – all of which are considered actual criminal sins.  Those Muslim heretics who have followed the non-Islamic practice of abstention and hermitage, or who have at least claimed to have taken an even more pious path to God than the Prophets themselves, have similarly succumbed to these same vices and to an equally scandalous degree. The Prophet Muhammad in his own lifetime made clear his feelings at the suggestion that marriage could be an obstacle to drawing closer to God.  Once, a man vowed to the Prophet that he would have nothing to do with women, that is, to never marry.  The Prophet responded by sternly declaring: “By Allah!  I am the most God-fearing amongst you!  Yet… I marry!  Whoever turns away from my sunnah (inspired way) is not from me (i.e. not a true believer).” “Say (to the people O Muhammad): ‘If you love Allah then follow me, Allah will (then) love you and forgive you of your sins.  And Allah is Oft-Forgiving, Most Merciful.’” (Quran 3:31) In reality, far from viewing marriage as bad for one’s faith, Muslims hold marriage to be an integral part of their religious devotion.  As mentioned before, the Prophet Muhammad explicitly stated that marriage is half of the Religion (of Islam).  In other words, perhaps half of all Islamic virtues, such as fidelity, chastity, charity, generosity, tolerance, gentleness, striving, patience, love, empathy, compassion, caring, learning, teaching, reliability, courage, mercy, forbearance, forgiveness, etc., find their natural expression through married life.  Hence, in Islam, God-consciousness and good character are supposed to be the principle criteria that a spouse looks for in his or her prospective marriage partner.  The Prophet Muhammad said: “A woman is married for (one of) four reasons: her wealth, her status, her beauty and her religious devotion.  So marry the religious woman, else you be a loser.” (Saheeh Al-Bukhari) Undoubtedly, the social malaise and decay that is prevalent in many parts of the non-Islamic world also finds expression in some parts of the Muslim world as well.  Nevertheless, promiscuity, fornication and adultery are still roundly condemned throughout Islamic societies and have yet to be decriminalized to the level of merely “fooling around”, “playing the field” or other such trivial pursuits.  Indeed, Muslims still recognize and acknowledge the great destructiveness that pre-marital and extra-marital relationships have on communities.  In fact the Quran makes clear that the mere accusation of impropriety carries very severe consequences in this life and the next. “And those who accuse chaste women, and do not produce four witnesses (to unequivocally prove their accusation), flog them with eighty stripes, and reject their testimony forever; for they are truly wicked sinners.” (Quran 24:4) “Verily, those who slander chaste women, innocent, unsuspecting, believing women: they are cursed in this world and the next.  And for them will be a great torment.” (Quran 24:23) Ironically, while it is unmarried women who perhaps suffer most from the consequences of promiscuous relationships, some of the more radical voices of the feminist movement have called for the abolition of the institution of marriage.  Sheila Cronin of the movement, NOW, speaking from the blinkered perspective of a fringe feminist whose society is reeling from the failure of the traditional western marriage to grant women security, protection from sexually transmitted diseases, and many other problems and abuses, opined: “Since marriage constitutes slavery for women, it is clear that the women’s movement must concentrate on attacking this institution.  Freedom for women cannot be won without the abolition of marriage.” Marriage in Islam, however, or rather, marriage according to Islam, is in and of itself a vehicle for securing freedom for women.  No greater example of the perfect Islamic marriage exists than that of the Prophet Muhammad, who told his followers: “The best of you are those who best treat their women.  And I am the best of people to my women.”[2]  The Prophet’s beloved wife, A’isha, attested to the freedom her husband’s treatment afforded her when she said: “He always joined in the housework and would at times mend his clothes, repair his shoes and sweep the floor.  He would milk, tether and feed his animals and do household chores.” (Saheeh Al-Bukhari) “Indeed in the Messenger of Allah you have an excellent example to follow for whoever hopes in Allah and the Last Day and remembers Allah much.” (Quran 33:21) Footnotes: [1] Whether or not those Prophets were themselves married: Jesus, for example, ascended to heaven as an unmarried man.  However, Muslims believe that he will return to earth before the End of Time in a second coming wherein he will reign supreme, a husband and father like any other family man.  Thus, the recent controversy regarding the De Vinci Code fictional claims that Jesus married and had children is not blasphemous in the fact that it suggests that a Messiah could be a family man, merely premature. [2] Narrated in Al-Tirmidhi. The Family in Islam (part 3 of 3): Parenting    Description: A short trip through the comprehensive guide on good parenting as taught by God and His Prophet, briefly explored here, with reasons why Muslims follow such guidance. By AbdurRahman Mahdi (© 2006 IslamReligion.com)Published on 14 Aug 2006 - Last modified on 22 Jun 2010 Viewed: 50528 (daily average: 19) - Rating: 4.4 out of 5 - Rated by: 40 Printed: 1653 - Emailed: 129 - Commented on: 0 Category: Articles > Systems in Islam > Family  Parenting One of the reasons that the Islamic family works is because of its clearly defined structure, where each member of the household knows his or her role.  The Prophet Muhammad, may the mercy and blessings of God be upon him, said: “Each of you is a shepherd, and all of you are responsible for your flocks.” (Saheeh Al-Bukhari, Saheeh Muslim) The father is the shepherd over his family, protecting them, providing for them, and striving to be their role model and guide in his capacity as head of the household.  The mother is the shepherd over the house, guarding it and engendering in it the wholesome, loving environment that is necessary for a happy and healthy family life.  She is also the one who is primarily responsible for the children’s guidance and education.  Were it not for the fact that one of the parents assumed the leadership role, then inevitably there would be perpetual disputation and fighting, leading to family breakdown – just as there would be in any organization which lacked any single hierarchical authority. “God puts forth a similitude: a (servant) man belonging to many partners, disputing with one another, and a man belonging entirely to one master.  Are those two equal in comparison?  All the praises and thanks be to God!  But most of them know not.” (Quran 39:29) It is only logical that the one who is naturally the physically and emotionally stronger of the two parents is made head of the household: the male. “…And they (women) have rights (over their husbands) similar (to the rights of their husbands) over them - according to what is equitable.  But men have a degree (of responsibility, etc.) over them…” (Quran 2:228) As for the children, the fruits of their parents love, Islam lays down comprehensive morals enjoining parental responsibility and the child’s reciprocal dutifulness to its parents. “And treat your parents with kindness.  If one or both of them attain old age in your care, never say to them a word (suggesting) disgust, nor reproach them, but address them with reverent speech.  And humble yourself out of mercy before them, and pray:  ‘My Lord!  Be merciful to them for having cared for me in my childhood.’” (Quran 17:23-4) Obviously, if the parents fail to inculcate the fear of God within their children from an early age because they are themselves heedless, then they cannot expect to see righteous gratitude returned to them.  Hence, God’s severe warning in His Book: “O you who believe!  Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones.” (Quran 66:6) If the parents do indeed strive to raise their children upon righteousness, then, as the Prophet said: “When the son of Adam dies, all his actions have ceased except [three, a continuing charity, beneficial knowledge and]  a righteous child who prays for their parent.” (Saheeh Al-Bukhari, Saheeh Muslim) Regardless of how the parents raise their children, and irrespective of their own religion (or lack, thereof), the obedience and reverence that a Muslim son or daughter is required to show them is second only to the obedience due to the Creator Himself.  Thus His reminder: “And (remember) when We took a covenant from the Children of Israel, (saying): ‘Worship none but God and be dutiful and good to parents, and to kindred, and to orphans and to the poor, and speak good to people, and perform the prayer, and give the alms.’” (Quran 2:83) In fact, it is quite common to hear of elderly non-Muslims converting to Islam as a result of the increased care and dutifulness their children gave them following their (i.e. the children’s) becoming Muslims. “Say (O Muhammad): ‘Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be good and dutiful to your parents; kill not your children because of poverty - We provide sustenance for you and for them…’” (Quran 6:151) While the child is obliged to show obedience to both parents, Islam singles out the mother as being the one deserving the lion’s share of loving gratitude and kindness.  When the Prophet Muhammad was asked, “O Messenger of God!  Who from amongst mankind warrants the best companionship from me?”  he replied: “Your mother.”  The man asked: “Then who?”  The Prophet said: “Your mother.”  The man asked: “Then who?”  The Prophet repeated: “Your mother.”  Again, the man asked: ‘Then who?’  The Prophet finally said: “(Then) your father.”[1] “And We have enjoined on man to be dutiful and kind to his parents.  His mother bears him with hardship and she brings him forth with hardship, and the bearing of him, and the weaning of him is thirty (30) months, till when he attains full strength and reaches forty years, he says: ‘My Lord!  Grant me the power and ability that I may be grateful for Your Favor which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You, and make my off-spring good.  Truly, I have turned to You in repentance, and truly, I am one of the Muslims (submitting to Your Will).’” (Quran 46:15) Conclusion There exists in Islam a general principle that states that what is good for one is good for another.  Or, in the words of the Prophet: “None of you truly believes until he loves for his (believing) brother what he loves for himself.” (Saheeh Al-Bukhari, Saheeh Muslim) As could be expected, this principle finds its greatest expression in a Muslim family, the nucleus of the Islamic society.  Nevertheless, the dutifulness of the child to its parents is, in truth, extended to all the elders of the community.  The mercy and concern that the parents have for their children is likewise extended to all the young ones.  Actually, it is not as if the Muslim has a choice in such matters.  After all, the Prophet did say: “He who does not show compassion to our young, nor honor our elders, is not from us.” (Abu Dawood, Al-Tirmidhi) Is it any wonder, then, that so many people, raised as non-Muslims, find what they are looking for, what they have always believed to have been good and true, in the religion of Islam?  A religion where they are immediately and warmly welcomed as members of one loving family. “Righteousness is not that you turn your faces to the east and the west.  But righteous is the one who believes in God, the Last Day, the Angels, the Scripture and the Prophets; who gives his wealth, in spite of love for it, to kinsfolk, orphans, the poor, the wayfarer, to those who ask, and to set slaves free.  And (righteous are) those who pray, pay alms, honor their agreements, and are patient in (times of) poverty, ailment and during conflict.  Such are the people of truth.  And they are the God-Fearing.” (Quran 2:177)