Getting married, yesterday’s girl and boy become today’s husband and wife; they form the most basic and important foundation in the society in which each of them is bound to perform certain duties. In this peaceful and calming bond, namely the Islamic family, no person is superior to the other, and no responsibility is more vital than the one of the other; they both form the pillars of a firm foundation and are two equal sides of a scale which hold it in balance. Nevertheless, there are some certain tasks in which both husband and wife should participate; Actually, mutual responsibilities which Islam emphasize are really easy.
The very first duty that has been defined for husbands and wives mutually is affability in behavior [1]. In other words, they should act in a kind and respectful manner toward each other, speaking with dignity and affection, understanding each other’s needs and feelings, being ready to comfort one another in times of hardship, and sharing their joy in times of happiness. Also, they should consult in their affairs with each other and respect one another’s views and decisions.
Furthermore, honesty and faithfulness are among the most important characteristics that both husbands and wives should observe in their married life. They should try to be as open as possible to one another and avoid hiding things from each other. Otherwise, there may arise a feeling of suspicion and insecurity between them.
Despite many misunderstandings, Islam does not consider housework the responsibility of women and condemns the men who force their wives to do so. On the contrary, Islam obliges both husbands and wives to participate in this task and help one another in doing it, rather than leaving the whole burden on the shoulder of one person only [i] [2]. They should also cooperate in upbringing their children and reach unity in their behavior and speech toward them so that the feeling of harmony and comfort will spread in the family.
Besides, for husbands and wives to be always attracted to one another in an Islamic family, both of them should appear as clean and beautiful as possible in front of each other [3] & [4]. For instance, they should wear the best clothes they have got, wear perfume, adorn their hair, etc.
As a result, the love between them will increase, and they will feel more secure. Also, when the need for physical attraction is satisfied in the private environment of married life, neither husband nor wife will feel the desire and urge to satisfy this need in other unlawful ways.
Finally, for a marriage to be successful and healthy and form the recommended Islamic family, both husbands and wives should attempt to do whatever is best to save this holy bond. For sure, this is not an easy job; it takes self-sacrifice, patience, hope, and optimism.
Regarding mutual responsibilities, you should know that you may sometimes feel tired, disappointed and hopeless but at the end of the day, when you look at your spouse, feel the love in him/her and think about the beautiful life that you can build with him/her, you will be surely willing to pay any expense to make this come true.
Notes:
[i]. Whenever Imam Ali – pbuh- found a chance and was free, would come and help his wife Fatimah- pbuh- in the housework. One day Prophet Muhammad came to their house and saw they were working together and asked:” Which one of you are more tired so that I take his/her place?”, Imam Ali –pbuh- answered: “ Fatimah is more tired.” Our kind prophet gave Fatima rest and continued her work himself[3].
References:
- (4:19)
- MirzaHossein Noori, Mustadrak al-Vasael, V.13, P.48.
- Morteza Motahari, Dastan-e- Rastan, V.2, P.252.
- Shaikh al-Hur al-Aamili, Wasail al-shiah, V.20, P.158.
- Muhammad ibn Ya‘qūb al-Kulaynīm, Usul al-Kafi, V.5, P.511.
Conversion to Islam and becoming a new Muslim is a journey that begins with many questions and challenges, passes through many doubts and fears, studies and discussions, and one day it arrives the moment that one decides to say the two testimonies (Shahadatain). But this is not the end, rather a new start.
Sometimes conversion not only affects one’s personal life, but also his/her social life, and on top of everything, his/her family ties. However, it is not a big deal; you will always have Allah who helps you throughout ordeals and hardships, and always there exist solutions.
Families rarely accept the religious decisions of a member fully and, at its best, they put up with his/her unfortunate choice while hoping for his/her return to the truth. Sometimes in their eyes, the Muslim member of the family is not an equal, but a misguided soul requiring pity and help.
This is where the Muslim convert faces new difficulties that probably has not been expected. Thus, the question is, how can a New Muslim deal with his/her non-Muslim family?
It seems that the very first thing to do is to tell your family about your conversion; the more you wait, the more courage you will need to make it public. Besides, as long as you have not told your parents about your conversion, you are obliged to live a double life and consequently hide your “Muslim side.”
You feel 100% Muslim, but you should conceal what you really feel and you may not practice Islam as easily as it would be if you had told your family about it. Then, keep your courage, consider the benefits of telling your family about your conversion, and just do it!
Be aware that the Islamic lifestyle is something like others; it does not interrupt your daily routines. Neither the practices you are expected to do as a Muslim nor the personal attitudes that you should follow are bothering or disturbing to others. You are only required to leave or modify those social behaviors that are banned in Islam, like shaking hands with non-Mahrams, kissing or touching them, etc.
Do not panic to talk about your new life, activities, and Islamic practices with your family if you face their disapproval. Start to tell them little by little about the new Halal recipes you had come up with, any of the Islamic books you had read, your trips to the mosque, and your new Muslim friends.
If you feel it difficult to appear with Hijab in your family, for example, just think of all the beautiful things that Islam, your newfound religion, has given you and remember why you have made this decision in the first place.
Hiding things will only make you move further and further away from those you love most and might turn your conversion even harder on you and drive you to go back on your decision. Besides the ordinary daily conversations that you used to have with your parents before, keep talking about Islam and put your trust in Allah. They will eventually give you more and more freedom and respect your decision to be who you really are in front of them, Insha’Allah.
Converting to Islam and becoming a new Muslim is not just saying Shahadatain, but working on yourself and becoming a good Muslim day after day. Since Islam considers high importance for family ties (“Those who sever ties of kinship cannot hope to enter paradise. (Prophet Muhammad (PBUH&HP)) ” [1], being a real Muslim requires you to find the right balance between life before conversion to Islam and the Muslim that you’ve decided to become.
The Quran forbids Muslims to cut the relationship with their families, rather orders to foster ties of kinship with family, especially with parents, even if they are unbeliever (kafir) or sinner (fajir) [2]. So, take your visits to your family as an excellent opportunity to expose them to the gentle and positive aspects of Islam [3]; not only by your words but also with your deeds [4]. The fact that you are a Muslim should enhance your respect for your parents, increase your patience and kindness to them, and make you more humble and merciful towards them (17:23-24).
However, this must never lead you to compromise your commitment to the dictates of your own faith. Although in several verses of the Quran, Sunnah, and many sayings of the Ahlul-Bayt (AS) Muslims are ordered to give their parents dignity and keep their company honorably, you should not obey if your parents urge to polytheism (31:15).
Show your family that you would be honored to join them in their gatherings and at the dinner table, but remind them well that you are not allowed to consume alcohol, pork, or their by-products. This way you will be able to educate them on the Islamic dietary laws and explain the rationale behind them [3].
Remember! You are the representative of Islam and a new Muslim in your non-Muslim family. Try to be a good one!
You can also share the difficulties you have faced when telling your family about your conversion, send us your experience.
References:
- S. H. al-Amili, “Wasail al-Shia”, vol. 15, p. 346.
- M. al-Kulayni, “Al-Kafi”, vol. 2, p. 78.
Today, one of the Islamic regulations that is the cause of many prejudgments about Islam in western countries is the law of polygamy in Islam. This practice refers to a form of marriage that allows a man to have two, three, or four wives at the same time, but, on the contrary, never ever allows a woman to have more than one husband simultaneously.
In this article, you will read the philosophy behind this law from different perspectives and finally see Islam’s recommendation on that.
Polygamy was practiced long before Islam among different nations and was considered as an acceptable common deed in the history of some other faiths including Christianity and Judaism, although it is frowned upon and forbidden in their cultures now.
According to the Jewish encyclopedia: “While there is no evidence of a polyandrous state in primitive Jewish society, polygamy seems to have been a well-established institution, dating from the most ancient times and extending to comparatively modern days” [1].
In Christianity also, polygamy does not contradict their Scripture: “Nowhere in the New Testament is there any explicit commandment that marriage should be monogamous or any explicit commandment forbidding polygamy” [2].
Islam did not invent the system of polygamy, neither did it ban this tradition which was practiced unlimitedly by Arabs. Instead, it restricted it to four wives and gave it specific conditions and terms.
It is explicitly stated in the Holy Quran that:
“If you fear that you may not deal justly with the orphans, then marry [other] women that you like, two, three, or four. But if you fear that you may not treat them fairly, then [marry only] one, or [marry from among] your slave-women. That makes it likelier that you will not be unfair” (4:3).
This verse was revealed in regard to the Arabs in the period of ignorance, who were seldom free from wars and fighting, and among whom death by killing was a common occurrence. So, there was always a great number of orphans and widows among them.
Usually, the leaders of tribes and people of power and influence took the orphan girls (with their properties) as wives and behaved with them unjustly. They would often turn them out after swallowing their property; the helpless girls would become poor; neither they had any money to live on, nor was there anyone willing to marry and maintain them. The Quran, then, has reproached those Arabs very severely for this evil habit and prohibited very strongly doing any injustice to orphans or devouring their property. Allah says in the previous verse:
“Give the orphans their property, and do not replace the good with the bad, and do not eat up their property [by mingling it] with your own property, for that is indeed a great sin” (4:2) [i].
On the whole, Allah urges them to be careful regarding the orphans, so much so that if they are afraid that they would not be able to treat the orphan girls equitably and therefore do not like to take them, wives, then they had better not marry them; instead they should marry other women- two, three or four [3].
Both the Quran and Sunnah (the Prophet’s (PBUH&HP) and infallible Imams’(AS) tradition) clearly indicate the legitimacy of polygamy in Islam and most of Islamic Jurists and Scholars agree with that. It is noteworthy, however, that Quran’s recommendation to marry two, three, or four does not in any way imply an obligation; neither has it been seen as a necessity in any of the Islamic sects. Now we will shed light on the reasons why Islam did not absolutely abolish this tradition.
There are two different stances among Muslim scholars about polygamy in Islam; some have denied it as a general Islamic law by saying that it was suited to that specific time -i.e., the time and occasion in which the verse (4:3) was revealed- in history. The others, on the other hand, make any attempt to defend this law by reasoning it and saying its benefits; some of their arguments are:
Men’s sexual desire is stronger and lasts longer than women’s.
Women are not capable of fulfilling men’s sexual desire fully because of the restrictions they have, viz. menstruation, pregnancy, menopause, etc.
There are usually more marriageable women than men due to women’s longer lifespan and men’s more frequent fatal casualties because of the dangerous incidents that happen to them, etc.
Among these reasons, the third one -if we suppose that it existed in the past or continues to be common in the present day- is of great importance in justifying polygamy in Islam. Not only that, but it creates a right in favor of women and duty and responsibility for men and society.
Clearly speaking, if, in any case, the number of women fit to be married exceeds the number of marriageable men, then a group of women would be left without husbands and would remain deprived of the right to family life, so the law restricting marriage to monogamy will be inconsistent with this natural right. Accordingly, it is only by the provision of the law of polygamy (of course with special conditions) that this natural right is revived.
What’s more, Islam disagrees with the belief that man is a born polygamist and that his nature is at variance with monogamy. Islam, also, is against the idea that loyalty is impossible for men, and that one woman is created for one man, and one man for all women.
Polygamy, in the Islamic perspective, rises from a social difficulty and is not due to the innate nature of men. If there did not exist in society the problem of an excess of the number of women in need of marriage over the number of marriageable men, the custom of polygamy would have ceased to exist or would have rarely existed [4].
Now read the second part of this article to see the Islamic restrictions on the law of polygamy in Islam.
References:
- polygamy
- Eugene Hillman, Polygamy reconsidered, p. 140
- polygamy in Islam
- Morteza Motahari, women and her rights in Islam, p. 146-147