Monday, March 03, 2008

The Institution of marriage in Islam

Since the beginning of history and the development of laws and regulations, marriage has always been the union of one man and one woman. The union has always been based on love and affection, and it was set up so that man and woman can be joined in marriage to have children and raise healthy families.

The objectives:
1. According to the divine laws and standards, nothing can ever accomplish this task alone. Allah intends every reason to be in need of another of its kind, so that one would complement the other. In the field of electricity, positive and negative poles must be in contact to generate an electric current, which in turn, yields light, heat, movement, etc. Similarly, electrons and protons are be in contact with the interior of an atom. In plants, the pollen grain carrying male gametes fertilize one flower to the stigma to produce more plants, fruits and seeds. Male and female animals must be in contact in order to reproduce. The Glorious Quran stresses this universal law in the two verses: (And all the things we have created in pairs, which may reflect haply ye.) (Adh-Dhariyat 51: 49) (Glory to Him who created all sexual peers of that which groweth the earth, and of themselves, and of that which they know not.) (Ya-Sin 36: 36) In response to this law, Allah, Exalted be He, has legislated a sublime tradition for a man And a woman to be united in such a way that befits the lofty status of the human being, especially through marriage.

Allah, Exalted be He, has instilled a man longing heart of a woman, and a woman in the heart nostalgia for a man. Each is motivated by a need much more demanding than hunger or thirst. Each has a specific meaning in the emptiness of his life that can not be closed with their union, according to the divine laws, namely through the marriage. Only then stability replace confusion and reinsurance can replace anxiety. Each of them located in other serenity, love and mercy that the light of their lives and enrich their souls.

2. Reproduction is a natural result of the marriage. It serves to prolong human life, thanks to the devout offspring who succeeds him. This is one of the riches of Allah he gives man saying: (And Allah has given wives of your own kind, and has given you, from your wives, sons and grandsons, and has made it to the provision of good things for you. Is it then in vanity and they believe in Allah they believe?) (An-Nahl 16: 72)

3. Marriage consummates one's faith, spares one looking at other women, enables one to preserve his chastity and offers one a lawful means to satisfy his sexual desire. Adultery is, therefore, no longer an option. That is why the Prophet (peace and blessings be upon him) spoke of marriage saying, "It spares one looking at what one should not, or lapsing in adultery." He (peace and blessings be upon him) also said, "If Allah grants a Muslim a righteous wife, this helps him preserve half of his religion (faith). He should, therefore, fear Allah as regards the other half." (Reported by At-Tabarani and Al-Hakim, and Al-Mundhri states in At-Targhib that it is an authentic hadith with a good chain of narrators)

4. NNon Only marriage between a Muslim help preserve her faith, but is also an indispensable pillar of worldly happiness which Islam encourages its followers to enjoy so that nothing could detract from the ultimate objective of uplifting their souls and achieve high levels of spirituality. Imam Muslim reported that the Prophet (hi and blessing be upon him) said: "The whole world is happy, fun and the best in the world is just the woman." The Prophet (hi and blessing be upon him) is also reported Ought said, "Four things make a joy: just a woman, a spacious house, a neighbor and a devout comfortable riding animal." (Reported by Al-Hakim, Abu Nu `aym and Al-Bayhaqi)

5. Marriage is the only way to establish a family, the nucleus of society. No respectable human society could never exist if it is not based on the family. Shaded by the close of motherhood, fatherhood, as well as parent-child and sibling relationships, warm feelings of love, altruism, mercy, care and cooperation are instilled with a Muslim.

6. Social relations are strengthened with the help of marriage, which extends the scope of the family, including her husband's family and her children uncles and aunts. In this way, the feelings of friendship, love and social closeness extended to include more and more people. Allah refers to relations by marriage to be just as strong as the relationship of kinship.

7. The marriage of a man matures his character through the responsibilities he has to shoulder, as a husband and a father, and with the same maturity of women through the character she has responsibilities, as a wife and a mother. As we have explained, many people abstain from marriage, simply because they want to live like adult children unconnected with the tie, no house to unite or responsibilities that they must assume. These people are not fit to live, they are good for nothing. Marriage is therefore a strong commitment and a shared responsibility between a man and a woman from their first day together.

8. Before we got married, a man can concentrate on the development of his work, he is reassured that someone at home who has his business, preserves his money and takes care of her children. It can do its job properly. This stands in sharp contrast with another whose mind is occupied and who is torn between his work and home, his job and the burden of securing food and clothing at home.

Tuesday, January 29, 2008

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Sunday, August 26, 2007

The Importance of Islamic Studies

Islamic studies is generally known as an effort to know everything related to the religion of Islam. In other words we can say that Islamic studies is a conscious and systematic effort to understand Islam comprehensively and discuss lock, stock and barrel about Islamic religion and wahtever related to it such as it's teachings, history, daily practice, doctrines etc.

To study particular religion is not the right of it's followers and adherents only but also the outsiders. As matter of fact, there are some non-Muslim who devoted his life to study Islam. Islamic studies to the Muslim people is to understand deeply about his religion, it's teachings and practices so that he can implement it in a correct way. While the non-Muslim's motivation to study Islam is merely for the sake of knowledge and science.

The non-Muslims who study about Islam is known as the orientalists (Mushtashriqin). The orientalist literary means the one who study about the oriental world. That is the study about the east, including the world of Islam, by the westerners. Earlier, their studies were emphasized on the negative side of Islam to seek the weakness of the doctrines and daily practices along the history of Islam. But ultimately, many of them found the truth and have an objective and scientific view about Islam as a religion which in turn showed them the way to embrace Islam. Certainly their founds contributed positively to the development of Islamic studies and to the Muslim people itself.

The reality of the historical fact showed that Islamic studies which dominated by the Muslim scholars was subjective, apologetic and exclusive in character. By that way, the Islamic teachings that comes from Quran and Hadith which was basically rational and adaptive to the development of the world become static to the global changes, therefore it will be out of date. Ironically, the phenomenon mentioned above has been, all the times, the goal of the orientalists to prove that Islam is irrational, unable to respond the global changes and therefore it is not suitable for the modern world. As a result they believe that Islam is a menace to the development of the modern world which is promoted by the western countries.

The contact between the modern civilization and Muslim civilization suggested the Muslim scholars to be objective and open to the outsider's view which in turn, introduced the scientific approach as well as rational and objective studies to the Islamic world and civilization including the study of Islam within the Muslim perspective itself. At las it will develop the "Islamic studies" to be more relevant to the need of Muslim people particularly in the response to the challenge of the modern world and global era.

Friday, August 25, 2006

Nadine Chandrawinata

The Miss Universe contestant from Indonesia, Nadine Chandrawinata, has strutted about in a bikini, to the displeasure of some.

The Majelis Ulama Indonesia, MUI, also complained, and went even further, saying that Indonesia should not participate in the contest at all.

Source :

The Miss Universe contestant from Indonesia, Nadine Chandrawinata, has strutted about in a bikini, to the displeasure of some.

Nadine Chandra Winata, the reigning Miss Indonesia, who was born in Germany but has some Indonesian parentage, appeared in a bikini at a Miss Universe 2006 photo shoot for their annual calendar, despite the fact that she could have chosen to wear a one-piece swimsuit.

Latifah Iskandar, a parliamentarian from the PAN party was one who let it be known that Indonesian girls should not engage in such activity:

I’m sad that there are still Indonesians like that, at this time wer’e concerned about the issue of pornography. It’s very inappropriate.
(Saya sedih masih ada orang Indonesia yang seperti itu, pada saat kita prihatin dengan pornografi. Ini sangat tidak patut)

The Majelis Ulama Indonesia, MUI, also complained, and went even further, saying that Indonesia should not participate in the contest at all.

The MUI rejects (Miss Universe) primarily because it emphasises beauty and the body. This can be seen in the appearance of the contestants. Secondly, the MUI rejects the clothes they wear.
(MUI menolak karena pertama penekanannya kepada kecantikan dan keindahan tubuh. Itu terlihat pada penampilan calon-calon Miss Universe itu. Kedua, pakaian yang dikenakan para kontestan sama sekali ditolak oleh MUI)

said one Amidhan of the MUI in Jakarta and he added that a new fatwa was not in the offing because a previous one condemning public indecency and pornography was already sufficient. He advised that a new contest should be set up:

Why not have a contest that doesn’t emphasise beauty but instead ability, intelligence, and spirit as human beings who are moral and religiously observant?
(Kenapa tidak dilakukan misalnya dengan penyelenggaraan yang tidak menekankan kepada kecantikan dan keindahan tubu, tetapi lebih kepada kemampuan, kecerdasan dan spirit sebagai manusia yang bermoral dan bertaqwa.)

Nadine however was not alone in her choice of the two-piece outfit. Miss Malaysia, Melissa Ann Tan, a girl of Chinese descent, also sported one. Of the 86 finalists who appeared in the swimsuit session only three chose to cover their belly buttons - Misses Serbia, Turks & Caicos and Kazakstan.

Update July 21st

The womens’ wing of the Islamic Defenders Front, the Mujahidah FPI, have reported Nadine Chandrawinata to the police for indecency. FPI lawyer Adnan Assegaf, who accompanied Mujahidah Secretary Noni Supriyanti Budiani, gave the following explanation:

We have reported Nadine Chandrawinata as she has harassed Indonesian women by appearing in vulgar poses at the Miss Universe 2006 contest on behalf of Indonesia.

He added that Nadine’s participation in the event, which is being held in another country, the United States, was against Indonesian culture which, he claims, does not permit women to wear bikinis in public.

Besides Nadine, the FPI, who have been on a recent reporting-to-the-police-spree (see Krisdayanti & Playboy, Playboy the Third, Joanna Alexandra & Fla Priscilla, Andara Early), also reported some people connected with the Miss Indonesia contest and thought to be active supporters of Nadine, namely Mooryati Sudibyo, Wardiman Djojonegoro , Mega Angkasa , Kusuma Dewi and Artika Sari Devi, who the FPI says:

…have supported and financed the departure of Nadine. So they can be charged with engaging and participating in activities forbidden by the law.

The law in question is edict number 02/U/1984 which apparently forbids the holding of beauty contests where they conflict with the moral and religious standards of the people.

Noni Supryanti Budiani explained further:

We didn’t only report Nadine, it’s not fair if we just report her. Don’t allow Nadine to be used anymore.
(Kita tidak hanya melaporkan Nadine. Tidak adil kalau kita melaporkan Nadine saja. Jangan-jangan Nadine diperalat lagi.)

About 100 Mujahidah loudly demonstrated outside the Jakarta police station where the complaint was filed.

Nadine says, to Antara, that she is unconcerned about the actions of the FPI back home in Indonesia.

It’s their right if they want to report me to the police. But one thing is for sure - my participation in the Miss Universe contest is to make Indonesia known in the international arena.
(Itu adalah hak mereka kalau ingin melaporkan saya ke polisi. Tapi satu hal yang pasti, keikutsertaan saya di ajang Miss Universe ini adalah untuk mengharumkan nama Indonesia di kancah internasional.)

She says she is not at all depressed about the matter.

I don’t feel down at all after hearing about it. It just makes me want to advance to the next round even more.
(Mental saya sama sekali tidak down mendengar hal-hal seperti ini. Malah semakin membuat saya mantap melaju ke malam final.)

Alas, however, Nadine did not make the cut for the next round of twenty contestants, the news of which caused the dismay and almost visible pain of many in Indonesia, a country where the Miss Universe competition is taken rather seriously indeed and where the performance of the nation’s representative is viewed as a not insignificant matter of national pride.

Thursday, August 24, 2006

MUI On Problematic Local Laws

The Majelis Ulama Indonesia (MUI) says there are no regional regulations that apply Islamic law.

In a joint statement with various Islamic social organisations the Ulema Councile said that it was a myth that certain city and provincial administrations had promulgated laws that could be said to be forms of sharia.

Source :
The Majelis Ulama Indonesia (MUI) says there are no regional regulations that apply Islamic law.

In a joint statement with various Islamic social organisations the Ulema Councile said that it was a myth that certain city and provincial administrations had promulgated laws that could be said to be forms of sharia.

What they are are rules which have the spirit of sharia, they are for the good of society, and they have been agreed upon by many political parties who are the representatives of the people.
(Yang ada adalah peraturan yang di dalamnya terkandung nilai-nilai syariah, dan itu untuk kebaikan masyarakat, dan telah disetujui oleh banyak partai yang menjadi wakil rakyat.)

said Maruf Amin, the chairman of the MUI. The laws in question were simply anti-sin laws and what’s more they had proven to be effective in reducing the incidence of sinful behaviour in the areas in which they had been put into force, he added. There was also no conflict between the laws and the national criminal code or the constitution.

Maruf Amin went on to explain that the regional laws were simply a means to prevent the destruction of the nation from pornography and public indecency.

He also was moved to complain about the anti-”premanism” campaign claiming that it was an attempt by certain groups to put Islamic groups in conflict with the government. He hoped that the government wouldn’t take the bait and said that any attempt to rein in Islamic groups would harm the unity of the nation. But he hoped that the organisations in question would not resort to violent means to get their point across.



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