1st QUESTION :
I have to questions in my mind , I hope people will help me in understanding.......
Ist one is regarding Polygamy.
In Holy Quran , 4:3 Al-NISA Verse no 3 , It is clearly mentioned that If you cannot justfully treat your wives , then marry only one .
If ye fear that ye shall not be able to deal justly with the orphans, 3. [487] Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice.[488] Alnisa 4:3
Our Holy Prophet SAW himself and His Sahabs were great people , they scarificed their everything for ISLAM .
I can consider them treating their wives equally . But how can an average man ( who cannot treat his two children equally , or cannot respect his parents) treat his many wives equally??????
When the Creator Allah Almighty is hinting himself that you will be unjust then why?
I have never seen anyone in my life who has more than one wife and he treats all his wives equally.
Treating equally doesnot mean giving equal amount of money , it means giving equal love , respect , care etc..
If my point is valid , then why have Scholars Mutilated this point?
2nd Question :
My question is that why in majority of situations friendship between a man and women turns into love / relationship?
Why can not a man be a friend with a women? ONLY good friend ?
Why is it odd ?
This question has hindered me since my fifth grade ,
Girlfriend means a friend of yours who is a girls . Boy friend means a friend who is a boy .
How the hell is it associated with affair?
..................................................................................
Hello F.Sc student,
As promised Part-1 is posted in relevant Islamic forum but for your convenience the 'text' is being given below for making the ground (For your better understanding):
The social aspect of women in Islam
THE article deals with the various constructive roles (as a daughter, a wife, a mother and a sister-in-faith) a woman plays. It delves into what is essentially required of a woman to play, at times, these roles simultaneously.
As a daughter:
(1) The Quran ended the cruel practice of female infanticide, which was before Islam. Allah has said: And when the female (infant) buried alive (as the pagan Arabs use to do) is questioned: For what sin was she killed. (Quran 81:8-9)
(2) The Quran goes further to rebuke the unwelcoming attitude of some parents upon hearing the news of the birth of a baby girl, instead of a baby boy. Allah has said: And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief. He hides himself from the people because of the evil whereof he has been informed. Shall he keep her with dishonor or bury her in the earth? Certainly, evil is their decision. (Quran 16:58-59)
(3) Parents are duty-bound to support and show kindness and justice to their daughters. Prophet Muhammad (peace be upon him) said: Whosoever supports two daughters until they mature, he and I will come on the Day of Judgment as this (and he pointed with his fingers held together).
(4) A crucial aspect in the upbringing of daughters that greatly influences their future is education. Education is not only a right but a responsibility for all males and females. Prophet Muhammad (peace be upon him) said: Seeking knowledge is mandatory for every Muslim. The word Muslim here is inclusive of both males and females.
(5) Islam neither requires nor encourages female circumcision. And while it may be practiced by some Muslims in certain parts of Africa, it is also practiced by other peoples, including Christians, in those places, a reflection merely of the local customs and practices there.
As a wife:
(1) Marriage in Islam is based on mutual peace, love, and compassion, and not just the mere satisfying of human sexual desire. Among the most impressive verses in the Quran about marriage is the following:
And among His signs is this, that He created for you wives from among yourselves, that you may find repose in them; and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect. (Quran 30:21, see also 42:11 and 2:228)
(2) A female has the right to accept or reject marriage proposals. According to the Islamic Law, women cannot be forced to marry anyone without their consent.
(3) The husband is responsible for the maintenance, protection, and overall leadership of the family, within the framework of consultation (see the Quran 2:233) and kindness (see the Quran 4:19). The mutuality and complementary nature of the role of husband and wife does not mean subservience by either party to the other. Prophet Muhammad (peace be upon him) instructed Muslims regarding women: I command you to be good to women. And The best among you are those who are best to their wives.
The Quran urges husbands to be kind and considerate toward their wives, even if a wife falls out of favor with her husband or disinclination for her arises within him:
...And live with them honorably. If you dislike them, it may be that you dislike a thing and Allah brings through it a great deal of good. (Quran 4:19)
It also outlawed the Arabian practice before Islam whereby the stepson of the deceased father was allowed to take possession of his fathers widow(s) (inherit them) as if they were part of the estate of the deceased (see the Quran 4:19).
(4) Should marital disputes arise, the Quran encourages couples to resolve them privately in a spirit of fairness and goodness. Indeed, the Quran outlines an enlightened step and wise approach for the husband and wife to resolve persistent conflict in their marital life. In the event that dispute cannot be resolved equitably between husband and wife, the Quran prescribes mediation between the parties through family intervention on behalf of both spouses (see the Quran 4:35).
(5) Divorce is a last resort, permissible but not encouraged, for the Quran esteems the preservation of faith and the individuals right male and female alike to felicity. Forms of marriage dissolution include an enactment based upon mutual agreement, the husbands initiative, the wifes initiative (if part of her marital contract), the courts decision on a wifes initiative (for a legitimate reason), and the wifes initiative without a cause, provided that she returns her marital gift to her husband. When the continuation of the marriage relationship is impossible for any reason, men are still taught to seek a gracious end for it. The Quran states about such cases:
And when you have divorced women and they have fulfilled the term of their prescribed period, either take them back on reasonable basis or set them free on reasonable basis. But do not take them back to hurt them, and whoever does that, then he has wronged himself. (Quran 2:231, see also 2:229 and 33:49)
(6) Associating polygamy with Islam, as if it was introduced by it or is the norm according to its teachings, is one of the most persistent myths perpetuated in Western literature and media. Polygamy existed in almost all nations and was even sanctioned by Judaism and Christianity until recent centuries. Islam did not outlaw polygamy, as did many peoples and religious communities; rather, it regulated and restricted it. It is not required but simply permitted with conditions (see the Quran 4:3). Spirit of law, including timing of revelation, is to deal with individual and collective contingencies that may arise from time to time (e.g. imbalances between the number of males and females created by wars) and to provide a moral, practical, and humane solution for the problems of widows and orphans.
As a mother:
(1) The Quran elevates kindness to parents (especially mothers) to a status second to the worship of Allah:
Your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honor. And lower unto them the wing of submission and humility through mercy, and say, My Lord! Bestow on them Your Mercy as they did bring me up when I was young. (Quran 17:23-24, see also 31:14, 46:15, and 29:8)
(2) Naturally, Prophet Muhammad (peace be upon him) specified this behavior for his followers, rendering to mothers an unequalled status in human relationships. A man came to the Prophet (peace be upon him) and said, O Messenger of God! Who among the people is the most worthy of my good companionship? The Prophet (pbuh) said: Your mother. The man said, Then who? The Prophet (pbuh) said: Then your mother. The man further asked, Then who? The Prophet (pbuh) said: Then your mother. The man asked again, Then who? The Prophet said: Then your father.
As a sister-in-faith (in general):
(1) According to Prophet Muhammad (peace be upon him): Women are but shaqaiq (twin halves or sisters) of men. This saying is a profound statement that directly relates to the issue of human equality between the genders. If the first meaning of the Arabic word shaqaiq, twin halves, is adopted, it means that the male is worth one half (of society), while the female is worth the other half. If the second meaning, sisters, is adopted, it implies the same.
(2) Prophet Muhammad (pbuh) taught kindness, care, and respect toward women in general: I command you to be good to women. It is significant that such instruction of the Prophet (pbuh) was among his final instructions and reminders in the farewell pilgrimage address given shortly before his passing away.
(3) Modesty and social interaction: The parameters of proper modesty for males and females (dress and behavior) are based on revelatory sources (the Quran and Prophets sayings) and, as such, are regarded by believing men and women as divinely-based guidelines with legitimate aims and divine wisdom behind them. They are not male-imposed or socially-imposed restrictions. It is interesting to know that even the Bible encourages women to cover their head: If a woman does not cover her head, she should have her hair cut off; and if it is a disgrace for a woman to have her hair cut or shaved off, she should cover her head. (1 Corinthians 11:6).
The legal and political aspect of women in Islam
(1) Equality before the law: Both genders are entitled to equality before the law and courts of law. Justice is genderless (see the Quran 5:38, 24:2, and 5:45). Women do possess an independent legal entity in financial and other matters.
(2) Participation in social and political life: The general rule in social and political life is participation and collaboration of males and females in public affairs (see the Quran 9:71).There is sufficient historical evidence of participation by Muslim women in the choice of rulers, in public issues, in law-making, in administrative positions, in scholarship and teaching, and even in the battlefield. Such involvement in social and political affairs was conducted without the participants losing sight of the complementary priorities of both genders and without violating Islamic guidelines of modesty and virtue.
Conclusion:
The status which non-Muslim women reached during the present era was not achieved due to the kindness of men or due to natural progress. It was rather achieved through a long struggle and sacrifice on womans part and only when society needed her contribution and work, more especially during the two World Wars, and due to the escalation of technological change. While in Islam such compassionate and dignified status was decreed, not because it reflects the environment of the seventh century, nor under the threat or pressure of women and their organizations, but rather because of its intrinsic truthfulness.
If this indicates anything, it would demonstrate the Divine origin of the Quran and the truthfulness of the message of Islam, which, unlike human philosophies and ideologies, was far from proceeding from its human environment; a message which established such humane principles that neither grew obsolete during the course of time, nor can become obsolete in the future. After all, this is the message of the All-Wise and All-Knowing God whose wisdom and knowledge are far beyond the ultimate in human thought and progress.
Courtesy: islamreligion.com
