Darul Quran Niumi Sika

Our goal is to support the Muslim community by educating them on the teachings of the Quran

26/05/2024

Is marriage a partnership or a dress?
Tuesday Article Dr Jassim Al Mutawa

When we say that marriage is a partnership, it means that the spouses share everything equally, responsibilities, expenses, obligations, rights and duties, and this concept fits with the Western or foreign thinking of the marital relationship, this term (partner) began to be used by the world with the beginning of the equality movements between men and women, and it is a result of the capitalist philosophy in material life, especially in the field of trade, investment and private property, so social relations in the West borrowed the term (partner) from capitalist thought.

While we Muslims do not believe that marriage is a partnership or that each spouse is a partner to the other, because if we accept the term (partner) which is equal in everything, it means that the family has two leaders with the same powers, that the two partners can agree to include a third partner in managing the family if they want, that the two partners can choose any reference point for their lives because they are the decision makers, and in the case of establishing the marital home, each party shares the same efforts and money with the other party, and in case of separation and divorce, each party takes assets, properties and even custody of children equally, all these concepts contradict the Islamic approach that regulates the relationship between the two parties.

Whoever contemplates the descriptions of the Qur'anic verses that regulate the marital relationship, finds that the relationship between the spouses is based on the principle of (clothing), (affection), (mercy), (housing) and (ploughing), and these descriptions contradict the meaning of partner, and the Qur'an did not call the contract between the two parties a partnership contract, but called it (a thick methaqa), and there is a big difference between the word (contract) and the word (methaqaqaq). A contract can be easily terminated by any party and has an end date, but the mithaq is a deeper word than a contract and its meaning is greater, and the mithaq means a strong adherence to the agreement because it is strong and solid, and abandoning it is difficult and difficult, and it does not have an end date, it is a permanent agreement, and this mithaq is not ordinary but (thick) as described by the Quran, so the issue has nothing to do with partnership, and the matter has nothing to do with partnership.

As for the concept of (dress) between spouses as God described the marital relationship (they are a dress for you and you are a dress for them) is the Islamic description of the relationship, not partnership, and dress means unity, complementarity, harmony, harmony, beauty, adornment, adornment, concealment, protection, chastity, purity and instinct, and all these meanings are not achieved by partnership, as dress is based on unity, cooperation and closeness, while partnership is based on interest and calculating profit and loss, so the difference between the two is great.

Wardship and obedience come under the concept of dress, so wardship is through care, protection, sufficiency and consultation, and obedience is with knowledge, and the basis of the relationship between spouses is justice and not injustice, and their reference is not what they agree on at their own whim, but their reference to the system established by God Almighty through the Qur'an and the guidance of the Prophet Muhammad (peace be upon him). The basis of the relationship and married life is understanding, sacrifice, co-operation and counting the reward, not that the speech should be from the first day of marriage (this is my right and this is your right or this is my duty and this is your duty), because the rights and duties we refer to them in case of disagreement and not in the origin of the relationship between spouses, because the origin is understanding, sacrifice and co-operation

Today we have many misconceptions in the view of marriage, because we have been greatly influenced by Western theories and have moved away from the Islamic understanding of the Qur'an and Sunnah of the marital relationship, or our children have been influenced by what is broadcast on social networks and in series and films of ideas believed by producers and directors who have nothing to do with our religion and culture, so the view of marriage has become distorted and wrong, and the marital relationship has become a conflict and wrestling relationship based on challenge and whoever overcomes is the winner, so divorce has increased, and if couples deal with the concept of dress, they will find blessings, happiness and comfort in their marriage.

I translate it and Repost!

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21/03/2024

Western and Orientalist Influence on Islamic Studies

The distinction between public and private law is a concept introduced by Western and Orientalist scholars to our Islamic jurists, where they categorized Sharia (Islamic Law) as private law or personal status law (Ahwal Shakhsiyah). This term is not found in classical Islamic fiqh books.

Due to Western scholarship, colonialism, and Orientalist influence, such terminology came to be used in our classical fiqh books and in the Islamic courts (Qadhi Court).

Because they critiqued that Islamic Law (Sharia) lacked systematic structure and codification, this means within Islamic doctrines of Hanafi, Maliki, Shafi'i, and Hanbali, there is no unified agreement on issues. For example, when praying, whether you put your hands on your chest Imam Malik and his companions' standpoint is that the hands should be down after Taqbiratul Ihram in obligatory Salah, while on Nawafil, you can put your hands on your chest. However, within the doctrine, a small minority argues that after Taqbiratul Ihram, on both obligatory and Nawafil prayers, the hands should be on the chest. Such disagreements within doctrines exist and in other aspect of Muslim life, such as marriage, business transactions, etc. This criticism led Muslim judges to accept Sharia as personal status law because orientalist believe that it does not fit to be used as public affairs laws.

Then, Muslim jurists started to remove disagreements within doctrines and adopt one doctrine, the Hanafi Madhab, in the courts. Different opinions within the Madhab were removed, with no majority or minority opinion, in order to respond to Western critics' regarding Islamic Law.

That why, in Muslim-majority or minority countries today, Sharia is used as personal laws only. When colonialism came, they don't just stop Islamic laws (Shariah) at first, but instead, they learned the Arabic language to understand Islamic Law and then critique it as uncivilized, so it could not be used in public affairs. One can say that they succeeded in that, because they had "knowledge and power."

The lesson to learn:

Muslims Societies , we see it as low, less important to learn about western tradition,we see them as Kuffar, we have less interest to study them but In contrast, the West and Orientalists are very eager to study us; they tried to learn our history, culture, and religion. They already have Knowledge and power, which is why we still follow them in either way because we lack two powerful things in Muslim societies today: knowledge and power.

To be continued!

16/03/2024

Contemporary Discusses in Islamic Law!

A. Orientalism.

Scholars like Edward Saeed have defined Orientalism as a style of thought based upon an “ontological" and “epistemological" distinction made between "the Orient and (most of the time) "the Occident."

What did he mean by “ontological” and “epistemological" distinction, meaning these are just identities of imagination of places instead of geographical locations, by giving us a concept this is West and this is East.

The West is often seen as a symbol of civilisation, unity, rational thinking, ethical values, shared identities, and backgrounds, as well as an acceptance of diversity. On the other hand, the Eastern world is viewed as lacking in these qualities due to economic struggles, religious beliefs, and a lack of liberalism. However, these distinctions are often imagined by the West to convince others of its superiority. So these are imagination created by West to make us believe in it, to believe in this, one could say that there are countries in West but today they're not term or called has western because of the religious beliefs and economic issues.

From reading and examining the Islamic history and Sharia (Islamic Law), one could see that Orientalists and the West tend to create an imagined sense of otherness for the East, which has had a lasting influence on Muslim societies up-to-date. This influence can be seen in various aspects of politics of Islamic Law; colonialism influences on Islamic Law, and the influence of Orientalist on Islamic Law.

To be continued!

25/02/2024

Very powerful💪 Dia by Prof.Dr. Ali Goma

06/02/2024

29/12/2023

You can’t control everything that happens to you, but you can control how you react to it. Choose to be positive, grateful, and hopeful, and Allah will bless you with more. Take comfort in Allah’s plans for you, and just keep walking on the path of the righteous.

Dr. Bilal Phillips

04/12/2023

I have reached 200 followers! Thank you for your continued support. I could not have done it without each of you. 🙏🤗🎉

28/08/2023

حركة اللسان بالذكر مع الغفلة عنه تُحصّل الثواب، لأنه خير من حركة اللسان بالغيبة، بل هو خير من السكوت مطلقا، أي المجرد عن التفكير.
قال: وإنما هو ناقص بالنسبة إلى عمل القلب.

الغزالي رحمه الله.

The movement of the tongue in Dhikr (remembrance)with forgetfulness about it brings reward, because it is better than the movement of the tongue in backbiting. In fact, it is better than silence in general, that is, silence that is devoid of thought.

Ghazali, may God have mercy on him, said: "But it is incomplete in relation to the work of the heart."

In this statement, Abu Hamid al-Ghazali is discussing the importance of remembrance (dhikr) in Islam. He argues that even if someone recites the Dhikr (remembrances) without being fully aware of their meaning, the person will still receive a reward from Allah.

This is because Dhikr is a act of good deed, and it is better than engaging in backbiting or remaining silent.

Imam Ghazali also points out that Dhikr (remembrance) is incomplete without the work of the heart. In other words, it is important to not only recite the words of Dhikr (remembrance), but also to understand their meaning and to feel their impact on our hearts. When we do this, Dhikr (remembrance) becomes a powerful tool for your spiritual growth.