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Concept of Family Life in Islam

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ISLAM offers a complete code of life in every aspect of human existence. The concept of family in Islam was generated from the union of the very first human beings on this Earth, sent forth by the command of Allah – Adam and Eve. This event marked the beginning of the foundations of a family unit in Islam. In today’s world there seems to be an obvious pattern of anarchy, chaos and a discernable deterioration in the familial fabric. We have descended into a structure where silos are created within the same household. The family ties and bonding seem to be fading away into the everyday mayhem. The result is a disoriented and dysfunctional family system with debased values of the next generation or confused youths.

In Islam, family is the foundation of a harmonious setup conducive to furthering the divine cause. It is also the bedrock of a healthy society enriching from an economic and moral standpoint. The Holy Quran has already described the ideal men and women and the behaviour they are to exhibit as members of a believing family. Men who surrender to God, and men who believe and women who believe and men who obey and women who obey and men who persevere (in righteousness) and women who persevere, and men who are humble and women who are humble, and men who give alms and women who gives alms, and men who fast and women who fast, and men who guard their modesty and women who guard their modesty, and men who remember God much and women who remember – God has prepared for them forgiveness and a mighty reward”. [Q 33:35].

The institution of family has been recommended as the manner of the prophets. The notion of family is at the heart of Islam’s defining guidelines. About one third of the injunctions in the Quran relate to the family life in one way or the other. The rights and obligations which govern the family life itself are those which propagate the right attitude and behaviour which Allah has willed to be inculcated in a righteous society. The structure of family itself is holistic in the quality of relationships between husband and wife, children, kid and kith, older people and younger people in the family. Unlike the modern day ideas, Muslim family is not restricted to the nuclear setup but is an extension of many generations bound by brotherhood. The first and foremost obligation rests with the immediate family, i.e. the parents, spouse, children and then expands towards relatives, neighbours, friends and the entire Muslim Ummah around the world. The obligations and bonds are unbreakable and undeniable. This can be related to the incident of Prophet’s [PBUH] Hijrat to Medina when he established the beautiful bond of brotherhood between Muhajirs of Mecca and Ansaar of Medina. This relation was so powerful that whatever belongings the Ansaar had were shared whole heartedly with the Muhajir brothers.

 

The objective of family is to attain emotional, spiritual and mental comfort. The foundations of any family are cast in love, compassion, kindness, mercy, trust, faith, sacrifice and peace. Within the unit of family there resides compassion and emotional fulfilment in a marriage. With children it is the strongly grounded values and lofty morals which manifest itself in the most sound characters.It is thus the family which carves the façade of the society’s personality as a whole. This is the reason as to why the Holy Prophet PBUH used to say that home is the best place in the world.

The Holy Prophet PBUH is reported to have said that every child is born into the fold of Islam, and it is his parents who transform him into a Christian, Jew or Magian. The Prophet PBUH said: “Of all that a father can give to his children, the best is their good education and training”. “And whosoever has cared for his three daughters or three sisters and given them a good education and training, treating them with kindness till God makes them stand on their own feet, by God’s grace he has earned for himself a place in paradise”. A believer’s first obligation is towards one’s children and younger siblings, however, the institution of family encompasses numerous relations, near ones and distant too. Care of one’s parents and of the weaker or poorer members of the family has been enjoined again and again by the Holy Book and the Prophet PBUH.


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Editorial

Show maturity

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A familiar but unhappy trend is again affecting the relations between India and Pakistan, and the leadership of both the countries appears to be more interested in domestic posturing than genuinely seeking to engage with each other. The International Court of Justice (ICJ) ruling on Indian prisoner in Pakistan, Kulbhushan Jadhav, is being used as a ruse to show each other down by Islamabad and New Delhi.

The ICJ, on Wednesday, granted some relief to Jadhav by suspending his death sentence and asking Pakistan to review the case and grant government of India consular access to the accused. Jadhav is facing death penalty in Pakistan. A former officer of Indian Navy, he was arrested by Pakistan in troubled Balochistan in 2016 on accusations of “spying and terrorism”. A fake passport under an assumed Muslim name was recovered from him. Jadhav was sentenced to death by Pakistan’s military court in 2017. India rejected Pakistan’s accusations against Jadhav and moved to ICJ for his release. India said that Jadhav’s sentencing followed a “farcical trial”. New Delhi acknowledged that Jadhav was an Indian national, but said he had been kidnapped by Pakistani agents from Iran, where he had gone on a business trip after retiring from the Indian Navy. Pakistan, which has constantly accused India of supporting Baloch separatists, saw Jadhav’s capture as proof of India’s involvement in the unrest. Government of India also took exception to Islamabad’s not informing the Indian High Commission within stipulated time of Jadhav’s arrest.

Pakistan took three weeks to inform India of taking Jadhav into custody. India’s high commission in Islamabad had made requests to meet Jadhav but was eventually denied by Pakistan. In May 2017, India approached the ICJ, which restrained Pakistan from executing Jadhav till the adjudication of the case. While the ICJ put brakes on the death sentence of Jadhav and asked Pakistan to give him consular access, it, however, did not entertain Indian requests as well. India had requested to annul the military court verdict, retrial in a civilian court and release and safe passage of Jadhav.

 

The verdict has been claimed as victory by both the countries. No less than the Prime Ministers of the two countries gave public statements on the verdict. Prime Minister Narendra Modi described it as “huge win” for India and said “truth and justice has prevailed”. Pakistan PM Imran Khan, for his part, tweeted: “Appreciate ICJ’s decision not to acquit, release & return Commander Kulbhushan Jadhav to India. He is guilty of crimes against the people of Pakistan. Pakistan shall proceed further as per law.”

The media and other state officials of both the countries also made much of how the two claimed victory. The United Nations’ principal judicial organ has given a ruling that favours neither side. It is the worst kind of immaturity that is being displayed on both the sides.  Wisdom has it that, both, Islamabad and New Delhi should understand the gravity of the situation and instead of indulging in showdown against each other, they must engage diplomatically to resolve the problems affecting the bilateral relations. It is quite a sad commentary on the wisdom of Indian and Pakistani governments that they are following the street sentiment while formulating their relations. They must rise above the street mentality and move forward with maturity.  Apart from Jadhav’s, the two neighbours have a host of other issues that have been marring their relations. They cannot live permanently with those problems. Those have to be addressed sooner or later. It would be in the best interests of the two countries to resort to a comprehensive dialogue process to resolve all the issues affecting their relations.

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Editorial

The Universal Declaration of Independence

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About fourteen hundred years ago, Prophet Muhammad (PBUH) gave to humanity a document, containing universal truths including those mentioned in The Declaration of Independence.This also was a declaration of independence, based on permanent values, but it was for the entire human race. It was a declaration of universal human rights and freedoms, of universal peace and security, of universal trust, of a universal code of ethics, of universal human dignity, of universal freedom of thought and expression. In short, it was a declaration of the universal brotherhood of humankind. This document is called the Qur’an. Can it serve as the constitution for entire humanity? Can it save humanity from the destruction that seems to be its destiny? It boldly proclaims that it can.Under our Prophet’s leadership the world was transformed, as people were given freedom to develop their human potential. Even today, historians and philosophers marvel at how the most backward and barbarous people became the most advanced, most civilized in such a short time. Yet, sadly enough, today, instead of being astonished, we are perplexed at how the succeeding Muslim generations came to lose that glory. They lost independent thought by self-concentrated individuals.

Over and over again, AllamaIqbal emphasizes the importance of independent thought. For example, he says:The only course open to us is to approach modern knowledge with a respectful but independent attitude and to appreciate the teachings of Islam in the light of that knowledge, even though we may be led to differ from those who have gone before us( page 78). …The teaching of the Quran that life is a process of progressive creation necessitates that each generation, guided but unhampered by the work of its predecessors, should be permitted to solve its own problems (Page 134). …False reverence to past history and its artificial resurrection constitute no remedies for a people’s decay. ‘The verdict of history’, as a modern writer has happily put it, ‘is that worn-out ideas have never risen to power among a people who have worn them out.’ The only effective power, therefore, that counteracts the forces of decay in a people is the rearing of self-concentrated individuals. (The Reconstruction of Religious Thought in Islam, Page 120).

AllamaIqbal goes on to explain the meaning of “self-concentrated individuals.” Individuals must have freedom of thought to be able to develop the self. In a well-known couplet, he compares the “self” or “khudi” to unique pearl, urging individuals to focus on the development of “self” through freedom of thought, and not to destroy it by blind following:

 

“Taqlid se naakaaraanakarapnikhudiko
Kariskihifaazatkiyehgauharhaiyagaanaa”

[Do not destroy your self by blind following. Protect it because it is a unique pearl.]

This can be elucidated by an example. While every tree is subjected to restrictions by nature, these restrictions are imposed to optimize the growth and development of a tree’s latent potential. The same principle can be applied to human society. And the application of this principle is what our Prophet (PBUH) accomplished in Medina. He implemented, in Medina, a socio-economic and political infrastructure within the boundaries of the Qur’anic principles. The Quran constitutionally protected the human rights and freedom of all people. Everyone was equal, including the Prophet (PBUH), before the law. Within these Qur’anic limits, human beings enjoyed full freedom of thought, which, in turn, gave human beings the opportunity to realize and nourish their God-given latent potential. Hence, the glory of Islam in its early years!

The system that can guarantee equal rights and freedoms for all human beings irrespective of race, color, language, ethnicity, etc. must be based on permanent values. Since human thinkers and philosophers, searching for permanent values, are limited by time and space, it becomes obvious they cannot find these except through trial and error. On the other hand, if we are able to structure our society based on the permanent values contained in the Quran, then humanity will not only be assured dignity and equality, but it will also be set free to realize its God-given potential, as it did 1400 years ago in the glorious days of early Islam. The challenge for us is to show the world that the Quran is the only book that contains the complete set of Permanent Values.

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Editorial

Handle with care

The Kashmir Monitor

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Jammu and Kashmir Governor Satya Pal Malik has said the migrant Kashmiri Pandits would be settled in separate townships of their choice and setting up such habitations is a “not a matter of choice but out of necessity”. In an interview with an English national daily, he said that the government has identified the places. “We are working on those places. There are several that are there, In Pulwama and in other places. We won’t just settle them anywhere but in nice places of their choice.We will give it to them for free.” He said, “I am just trying to provide them (Pandits) an alternate accommodation so that they have a home, a school and security.

Separate township is not a matter of choice but out of necessity. We have to give them a nice place to stay, of their choice.” Bringing migrant Kashmiri Pandits back to the valley is a welcome step. It would not only help restore Kashmir’s heterogeneous culture but would also help mitigate the problems of Pandits. The migrant Pandits not only suffered at economic front through their migration but their social fabric also got weakened. Successive government’s at the centre and state, since, 1996, devised and discussed various plans to bring migrant Pandits back to the valley. Huge financial packages, in terms of relief and repairing and reconstruction of their houses, were announced to lure Pandits back to the valley. However, it did little work, though, the situation on ground and security environment has substantially improved.

A keen study reveals that growing employment opportunities and financial security in outside states comes in the way of many migrant Pandits, more particularly younger ones, in returning to the valley. Many members of the older generation, who had the yearning for returning to their homes, have either passed away or have compromised with the growing new situations. That has made the issue (return of Pandits) merely a political slogan. The demands for separate homeland by a miniscule section of Kashmiri Pandits represented by Panun Kashmir has added all the more political colour to the issue. Bringing Pandits back to the valley is a dream project of BJP-led government at the centre. But the way the issue is being played up and debated raises more questions than answering the one. For the politics being associated with the issue by vested interests, the return of Pandits is likely to assume serious proportions, which needs to be handled with extra care.

 

Setting up of separate cities and townships for Pandits is not something that could bring the required results. It would rather defeat the very purpose of bringing Pandits back. It would deepen the societal wedge between them and majority community than bringing them together. The government appears to be ignoring this fallout. According to official data, 24202 families migrated out of the valley after the armed conflict broke out. Presently a total number of 38,119 families comprising 1, 42,042 Kashmiri migrants stand registered with the Revenue and Relief Ministry. But the media reports suggest figures quite exaggerated. This makes the whole issue doubtful. The state and central government are already working on a project for granting state subject status to non-state residents, more particularly West Pakistan refugees settled in Jammu. That is most unlikely proposition to be acceptable to the people of the state. Many sections view the move as changing the demographic character of the state.

Last time the government made similar attempts that ultimately culminated in six-moth long public unrest. The state government is again treading the same path.

Government, both, at the centre and state, need to understand the intricacies and sensitivity involved in the issue. Instead of dividing people on communal lines, the effort should be made to unite them culturally and socially. That could be done only if majority community in the valley would be taken into confidence, and Pandits settled among and alongside their Muslim neighbours. Rehabilitating them in separate colonies would only destroy further the social fabric and peace in the valley.

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