Topics Islam and children include the rights of children in Islam, the duties of children to their parents, and the rights of parents to their children, both biological and foster children. Also discussed are some of the differences regarding rights with respect to different schools of thought.
Video Islam and children
Dalam Al Qur'an
The Qur'an uses various terms for children (eg Arabic dhurriyya ; ghul? M ; ibn ; walad mawl? d ; ? ab? ; tifl ; saghir /i>>), but, according to Avner Giladi, the context seldom clarifies whether it exclusively refers to children who are immature, or only descendants. The Qur'anic statement of children, Giladi states, is primarily concerned with "killing of children, adoption, breastfeeding, and orphaned children." These statements have a normative-ethical significance for later Muslim jurists who form the basis of Islamic legislation. Maps Islam and children
Muhammad
Muhammad established the laws and examples ( sunnah ) with respect to which is obligatory for the Muslim community to follow.
Muhammad had seven children, three boys and four girls. All of his sons, including Ibrahim ibn Muhammad, died in infancy. Therefore, his experience as a father is sometimes described as "sad". Muhammad also had an adopted son, Zayd, who was said to be the object of the affections of Muhammad's parents. He also has two grandchildren, Hassan and Hussein, and three granddaughters, Umm Kulthum, Zaynab and Umamah. In one Islamic tradition, Muhammad pursued Hussein in a match until he arrested him. Muhammad used to let Umamah sit on his shoulders while he was praying. When someone expressed surprise to the Prophet when the Prophet kissed his grandson, he replied, "what can I do if God has deprived your heart of all human feelings?"
Muhammad is described as a very well-liked child in general. Watt attributes this to Muhammad's longing for the children, since most of his own children died before him. He entertains a child whose pet bulb has died. Muhammad played many games with the children, joking with them and making friends with them. Muhammad also showed love to the children of other religions. One time he visited his neighbor's Jewish son when his son was sick.
Once upon a time, Muhammad was sitting with a child in his lap, and the boy peed on Muhammad. Embarrassed, his father scolded the boy. Mohammed arrested his father, and advised him: "This is no big deal, my clothes can be washed, but be careful how you treat your child.What can restore his self-esteem after you deal with him in public like this?"
Breastfeeding
- Arab Pre-Islamic
In pre-Islamic Arabia, like Jewish and Christian traditions, sexual intercourse between men and their milk mothers or their sisters is seen as incest, also if they are adopted they can not breastfeed.
- Advent of Islam
The Qur'an prohibits sexual intercourse between men and their milk mothers or sisters. According to Avner Giladi, verse 233 of sura 2 ( Al-Baqara ) and 6 of sura 65 ( At-Talaq ) aims to "protect rejected but still breast-feeding women and their children by guaranteeing their economic support from their father for at least two years and by sanctioning non-maternal nursing when necessary. "
Orphaned children
The Quran in 19 verses prohibits the abusive treatment and oppresses the orphaned children while urging goodness and justice against them. The six-year-old Muhammad himself became an orphan after his mother died in 577, and his father died before his birth. An early Qur'anic verse celebrates Allah's care and care for him (Surat Ad-Duha). Other Qur'anic verses identify those who reject the orphans as unbelievers, rebuke those who disrespect the orphans, and encourage unbelievers to feed orphans. The Qur'an speaks of rewards awaiting those who feed the orphan, the poor and the prisoners for the love of God. It also warns those who wrongly consume orphaned property so that they will be punished in the afterlife with "fire in their own stomach". The Qur'an also provides concrete instructions to the wali (Walis) about orphans, especially on how to protect their property and property.
Islamic scholars and leading thinkers Muhammad Husain Tabatabaei (1904-1981), who were given the title of Allamah and Sayyid, were famous for his interpretation of the Qur'an, explaining that verses 57 to 59 of sura 16 An-Nahl ) shows how God rebukes polytheistic tribesmen for their sexism:
They used to assign girls to God and they themselves chose whatever they wanted, which meant that they would choose a boy for themselves. For the same reason, they are used to bury daughters alive. In conclusion, the things they do not like for themselves, they will prefer to God Almighty. God warned them for this statement.
Children's rights
- Children have the right to be fed, dressed, and protected until they reach adulthood.
- Children must have respect, to enjoy the love and affection of their parents.
- Children have the right to be treated equally, vis-a-vis their siblings in terms of financial rewards.
Prophet Mohammed reportedly said: "Be fair and fair in terms of the gift you offer to your children If I give preference to anyone (gender above the others) I would prefer a woman than a man (in terms of gift giving). "
Imam Ahmad bin Hanbal said that the preferential treatment of a child is permissible if he is disabled while others do not. (In Al-Mughni, vol. 5, p.605, it is stated that a child's special treatment is permissible because of a need, disability, blindness, existence of a large family, involvement in study, or such, as it is also permitted to withhold from a the child who will spend what is given to him on things that are sinful or evil.)
- The child has the right not to be coerced by his stepparent or his biological parent.
Islam has given so many parents to their children. But that does not mean that parents have been given permission to treat their children poorly. Muhammad said: "Allah has condemned parents (by their behavior) forcing their children to disobey them."
If parents themselves do not care about the rights of their children; if they do not provide proper religious education; if they ignore the formation of their character; if they so burdens those who are beyond their power; if they act against children cruelly - then they force the children to rebel against them; and they will be a candidate from the curse of Allah mentioned above.
- Children are entitled to education. A saying that is associated with Muhammad is related:
"A father giving his son is no better than good education."
- Parents are recommended to provide adequately for children in inheritance.
A Hadith says, "It is better for parents to leave their children well provided (financially) than to leave them in poverty".
Depriving or prohibiting the right of inheritance, or other financial reward during the lifetime of a parent or parental preference for one child over another is considered according to Islam as an act of injustice. Injustice will inevitably lead to an atmosphere of hate, anger and disappointment among children in the home. In fact, such acts of injustice may, most likely, cause hostility among children, and as a result, this will affect the entire family environment.
However, if a parent gives one of his or her children financial assistance to meet a need, such as medical care coverage, wedding expenses, initializing business costs, etc., then such grants will not be categorized as an act of injustice and injustice. Such gifts will fall under the right to spend on the basic needs of children, which is a requirement that must be fulfilled by parents.
- A father is responsible for teaching his children according to Islam as follows:
- Basic information about beliefs and worship
- Basic information about high moral quality
- Information on what to consider in relationships with others
- Vocational education
Mohammed says: "Every one of you is a protector and guardian and is responsible for your environment and things that are under your supervision and a man is a keeper for his family members, and is responsible for those who are placed under his responsibility." (Bukhari and Muslim)
"And the believers and their offspring follow them in Faith, to them We will join their offspring, and We will not diminish the reward of their deeds in every way. Everyone is the promise of what they have earned." (Al-Quran: 52:21)
Muhammad, in this context, says: "When a believer dies, his work stops except in three areas: an everlasting alms (sadaqah), some useful knowledge that he left behind and a godly son who prays for him." (Muslim)
- Marry the children when they are old enough to marry
One of the rights children have over their parents is to get marriages when they are old enough, without delay. Both the Qur'an and Muhammad command that youth and orphans marry when they are of age.
- Umar in the Sunni tradition summarizes some of the rights of children in the following anecdotes:
One day a man came to Umar ibn al-Khattab to denounce a disobedient child. So Umar had brought the boy to him and he blamed him for his disobedience. Then the boy summoned Umar by saying "O Commander is faithful: Is there no right for a boy against his father?". Umar said "Yes". Then the boy said, "What are these rights O Commander of the Faithful?" Umar said, "To choose a good mother for him, to choose a good name for him and to teach him the Qur'an" Then the boy said: "O Faithful Commander, my father has not completed any of these rights.My mother, he is a black slave or a Magian: As for my name, he has named me Sell (beetle), and he has not taught me even one letter from the Quran ". Then Umar turned to the man and said, "You come to me complaining of disobedience to your son's part, while you have not given it his right, so you have wronged him before he made a mistake on you."
However, it should be noted that although the above tradition has been found to be generally associated with Umar, this story can not be traced or found in the hadith booklet or athar (the story of the Companions of the Prophet Muhammad). Therefore, its authenticity is in doubt. However, there are other sounds that support the protection of children's rights in Islam.
Parental rights
With respect to Islam, some parents' prerogative rights in respect of children, and the denial of children are:
- First and foremost rights of parents are to be respected and respected by their children but parents have to give some rights and they must be good to their children/children.
Narrated Abu Bakr the Prophet said three times, "Should I tell you about the greatest sins of the greatest?" They said, "Yes, yes Allah's Apostle!" He said, "To join others in worshiping God and not to be compassionate to parents." The Prophet then sat down after he lay (on the pillow) and said, "And I warn you not to give false testimony, and he keeps saying the warning until we think he will not stop." (See Hadith No. 7, Vol 8)
- The mother has the right to receive the best care possible than the one given to others, besides the mother has the custody of the child under general circumstances, at least until she remarries.
Abu Hurairah narrated: A man came to Allah's Apostle and said, "O Messenger of Allah! Who is more entitled to be treated with the best friendship with me?" The Prophet said, "Your mother." The man said. "Who is next?" The Prophet said, "Your mother." The man then said, "Who's next?" The Prophet said, "Your mother." The man asked for the fourth time, "Who's next?" The Prophet said, "Your father."
- Parents have the right to be cared for by their children, and to receive the necessary physical or financial assistance, especially in their old age but also parents should not force their children/children because it is sharia.
Wedding
Approval
All schools of Sunni thought agree that forced marriage is strictly prohibited in Islam, because Islamic marriage is a contract between two agreed parties called as mithaq . It has been quoted from Muhammad:
"Divorced widows and women will not marry until their order is obtained, and the virgin will not marry until his consent is obtained."
In addition, Muhammad gave women the power to cancel their marriages if it was found that they had married their approval.
"When a man gives his daughter in marriage and she does not like it, the marriage must be canceled." Once a virgin girl came to the Prophet and said that her father had married her to a man against her will. The Prophet gave him the right to refuse marriage.
In Islam, marriage is essentially a contract. However, the difference between the sacred and the secular is never explicit in Islam. Every action or transaction in Islam has religious implications. Therefore, it is not accurate enough to designate marriage in Islam only as a secular contract.
For a legitimate marriage, the following conditions must be met, this corresponds to all schools of thought:
- There must be a clear proposal.
- There must be a clear acceptance, but silence is also regarded as acceptance.
- There must be at least two competent witnesses. It is necessary to rule out forbidden sex and to maintain the legitimacy of the progeny. It is recommended that weddings should be widely published.
- There should be a wedding gift, a little or more, by the bridegroom to the bride.
Maliki's school of thought gives the guardian's right to Ijbar . Ijbar is defined as the cancellation of marriage due to objections by male guardians. According to Malik ibn Anas, children because of immaturity they can choose a mate that is not suitable for themselves, therefore, the power of God has been given to the guardian so that he can refuse the child to marry someone he thinks is unsuitable for him. This is a legal right granted to a guardian for a daughter by the Maliki school of thought. In addition, Islam requires that parents be followed in almost every circumstance, so parents may ask their children to divorce a particular person, but this can not be enforced in a court of Islamic law and not a legal right of the parent.
Marriage age
There is no age limit set by Islam for marriage according to Reuben Levy, and "younger children may be legally married". The girl may not live with her husband but until she is suitable for marital sexual relations. The Hanafi Islamic school fiqh is of the opinion that a wife should not be taken to her husband's house until she reaches a state of fitness for sexual intercourse. Levy added:
"In the case of a dispute concerning the matter between the husband and the bridal guardian (the nearest male relative and guardian), the judge (qadis) should be informed and he should appoint two mothers to examine the girl and report her physical readiness to marry If they decide that she too young, he has to go back to his father's house until he is judged to fit in. The engagement can happen at any age, the actual marriage is later, but the age for it varies in different places. "
In the terminology of Islamic law, Baligh refers to a person who has reached maturity, puberty or adulthood and has full responsibility under Islamic law. Legal experts set different ages and criteria to achieve this situation for both men and women. In marriage baligh is related to the expression of Arabic law, hatta tutiqa'l-rijal , meaning that marriage is not possible until the girl is physically fit to engage in sexual intercourse. Some Hanafi experts argue that sexual intercourse can occur before puberty, as long as it does not harm a person's health. In comparison, baligh or balaghat involves achieving the sexual maturity evident by menstruation. The age associated with these two concepts can, but not necessarily, coincide. Only after a separate condition called rushd , or the intellectual maturity to handle the property itself, is achieved can a girl receive his bridewealth.
Adoption and fostering
Islam strongly recommends "coaching" children, defined as "assuming a partial or complete responsibility of a child in lieu of biological parents". However, Islam forbids naming the child as his own, or creating any "fictive relationship". Islamic adoption is sometimes called "fostering" or "partial adoption" and is similar to "open adoption". Traditionally, Islam has seen the adoption of the law as a source of potential problems, such as unintentionally marrying siblings or when distributing inheritance.
If a child is adopted he is not a boy or a girl, but rather a ward of the adoption nanny (s). The child's surname is not changed to the name of the adoptive parent and his or her guardian is publicly known as such. By law, this is close to other country systems for foster care. Other common rules governing adoption in Islamic culture are inheritance, marriage rules, and the fact that adoptive parents are regarded as guardians of other children's children rather than new parents of children. Usually the adopted child inherits from his biological parents, not automatically from his adoptive parents. If the child is under the age of consent at the time of inheritance (from the biological family), his adoptive parent acts as a watchdog over the wealth of the child, but may not blend in with it.
Adoption is a common practice in pre-Islamic Arabia. According to this custom, the adopted child will take the name of his adoptive parents, and will assimilate into the family in "legal sense". Islam views this practice as "the abolition of the identity of natal". This practice is sometimes done for emotional reasons, such as compassion, but adoption is also a means by which slaves are stripped of their identity and named their slavemaster. The Qur'an replaces the custom of pre-Islamic adoption with the recommendation that "believers treat the unknown children as their brothers in the faith".
From verses 4 and 5 in sura 33 ( Al-Ahzab ) in the Qur'an, Allah instructs adoptive parents to refer to their adopted son by the name of their biological parents, if known:
... and He also does not make your adopted son as your sons. Such is (only) you (how to) talk with your mouth. But God says (you) the Truth, and He shows the Path (the right). Call them with (the names of) their father: it is a turmoil in the sight of Allah. But if you do not know their father (name, call them) your brother in faith, or you maulas. But there is no mistake for you if you make a mistake in it: (what does it mean) your heart's intention: and Allah is Most Returning, the Most Merciful.
See also
- Islam and humanity
- Child marriage
- The Islamic view of slavery
- Women in Islam
- Religion and children
Note
References
- Juynboll (1910). Handbuch des Islamischen Gesetzes . Leyden.
- Khalil bin Ishaq. Mukhtasar tr.Ignazio Guidi and David Santillana (Milan, 1919) .
- Levy, Reuben (1969). Islamic Social Structure . UK: Cambridge University Press.
- Phipps, William E (1999). Muhammad and Jesus: Comparison of Prophets and Their Teachings . Continuum International Publishing Group.
- Sachau (1897). Muhammedanisches Recht . Berlin, Germany.
- Stewart, P.J (1994). Unfolding Islam . UK: Garnet & amp; Ithaca Press.
- Watt, William Montgomery (1974). Prophet Muhammad and Negarawan . Oxford University Press.
- Yust, Karen-Marie (2006). Maintaining Child and Adolescent Spirituality: Perspective of the World Religious Tradition . Rowman & amp; Littlefield.
- General
- Islamic Encyclopedia . Ed. P. Bearman et al., Leiden: Brill, 1960-2005.
- Esposito, John (2004). Oxford Islamic Dictionary . Oxford University Press.
- Suad Joseph; Afsaneh Najmabadi, eds. (2003). Encyclopedia Woman & amp; Islamic culture: Family, law, and politics . BRILL.
External links
- Right of Child In Islam
- Marriage in Islam
- Islamic values ​​for children
Source of the article : Wikipedia
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