Social Relations (Islamic Perspective)

8/8/2019 Social Relations (Islamic Perspective)

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Al BaiyyinahThe e-magazine of Witness Pioneer International

Social Relations: Islamic Perspective

Volume 9, Issue 1 April-June 2009


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Contents

Editorial 3

Exclusive Interview: Shah Abdul Hannan 4

Relations at Work Place 8Rizwana Kursia

Dilemma of a daughter 11

Rehnuma Bint Anis

The New Man and Women 14Fetullah Gulen

The Muslim Women and Her Sons and Daughters in Law 16Asiyah


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Editorial

On the day when the wrong-doer gnaweth his hands, he will say: Ah, would that I had chosen a waytogether with the messenger (of Allah)! (27) Alas for me! Ah, would that I had never taken such an one for

friend! (28) He verily led me astray from the Reminder after it had reached me. Satan was ever man'sdeserter in the hour of need. (29) And the messenger saith: O my Lord! Lo! mine own folk make this

Qur'an of no account. (Al-Furqan: 27-30)

In the Name of Allah, The Most Beneficent, The Most Merciful

Islam, as a complete code of life, provides guidelines for different aspects of human

life. As social beings, we maintain social relationships with a wide range of people.However, the degree of commitment, responsibility and accountability in a relationshipvary depending on the type of the relationship. Sometimes we find it difficult tomaintain a fine balance in our relationships, which creates tension and generatesanimosity and hatred among us. Thus, we consider social relationship as an importanttopic and we believe it is important to know what Islam says about social relationship.

Social relationship is a vast topic and it is not possible to cover different dimensions ofsocial relations in one magazine. In this issue, we primarily focus on relationships infamily and work environment. We hope you will benefit from the articles InshaAllah

and we humbly request you to spread the message among other people. In future, weintend to address other related issues i.e. parent-child or husband-wife relationships.

We express our gratitude to all the contributors of this magazine. We also appreciateyour assistance in spreading the news of this magazine. Your feedback and commentsare most welcome. Please send your articles, comments, feedbacks, etc. to our emailaddress and keep visiting our webpage for updated information.

EditorWitness-Pioneer International

May, 2009

N.B.: Respective authors are responsible of their writings or interviews; the editorial board or Witness-Pioneer is not responsible for any opinion.

---------------------------------------------------------------------------------------------------------------------------------E-mail: [email protected]

Web: www.witness-pioneer.org


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Interview

"Shall I not inform you of something more excellent in degree than fasting, charity and prayer?"On receiving the reply, 'Certainly', he said, "It is putting things right between people, for to

incite people to dispute is like a razor." (Hadith reported by Al-Tirmidhi and others)

Shah Abdul Hannan,

President, Bangladesh Institute of Islamic Thought, Dhaka, Bangladesh

WPI:What should be the nature of communication between men and women from Islamic

perspective?

Shah Abdul Hannan (SAH)Communication between man and woman or boys and girls is an extremely sensitiveissue. The west has neglected this issue and I believe or Islamists believe that they aresuffering. One of the reasons for western suffering is their carelessness in this matter.Islam takes a very careful approach about it. It thinks about the possible effects. Islamgives attention to the integrity of family. It wants clean sexual life. It doesnt want anymix-up of paternity or maternity. It doesnt want single mother or too many divorcesetc. So naturally Islam has taken a very careful approach in communication or evenmixing with men or women. While communicating between the two genders or between

the two sexes, the maximum care should be taken at the vulnerable age. It should beminimum at that age. The vulnerable age before marriage or teens or school life orcollege life is the period when communication has to be very careful. I would suggestthat the communication whether it is direct or through telephone or through present daymobile phones, should be minimum in this vulnerable age. Only normal and naturaldiscussion may take place in public. I cannot define here what is normal or naturalbecause there can be many opinions about it. But generally we understand what isnormal or what is natural. And this normal and natural communication may take place,nothing more than that. Moreover this should take place in public, not in privacy or notin secrecy. Islam feels that while communicating, if a man or a woman feels at a point oftime that lust is overtaking him or her, bad emotions are overtaking him or her, he orshe should give up this communication. So this is a very touchy issue. People have manyopinions. There are people who want total blockage of this communication and there arepeople who want total communication. But if you look at the golden time of prophet(SAAS) you would find that social communication between man and woman was there.In the six volumes of the book Freedom of women at the time of Prophet (SAAS) byDr. Abdul Halim Abu Shukkah, any person will find out many examples of suchcommunications between them. So prophetic time it was not total blockage. It was alsonot total freedom that you discuss everything in private. There may be differentopinions. But I feel communication cannot be avoided. But this should be minimum inthe vulnerable age. If they study in co-education then their communication has to beminimum and only the natural ones only the normal ones may be allowed nothing


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beyond that. If they study in co-education system, for example in west where there is noother option but to study in the co-education school, there also they should feel that itshould be normal and natural only. I may require something from a boy I just ask for

that or I have to give something I give that. No regular contacts and mix-ups. This is theIslamic objective. But the real situation may demand something less or something more -that is I am not tackling.

WPI:Co-education has become accepted norms through out the world. Do you consider itacceptable from Islamic perspective?

SAH:I feel, there is no problem in co-education till the age of ten or twelve, what we call

primary level up to grade five. And this is happening in our country for a long time andof course in the west also. There after, in the high school or college level that is I meanup to grade ten or grade twelve, I feel this is the vulnerable period of the life of boys andgirls. So it is much better to have separate educations - colleges and schools and this willhelp us in avoiding the bad consequences of the west. We have just seen in the Americanelection that the vice-president nominate of the Republican Party, Governor Palin hadher daughter pregnant and she had to face the situation. Lots of criticism and discussioncame and her daughter was in school only. So I think this is the difference between Islamand the modern western system. Islam gives high priority to family, high priority tosexual purity and they think sex is like commodity or women are like commodity ormen are like commodity. So this is one of the borders of Islam and Gayer Islam (non-

Islam) I would say. And I believe that Islamic position is much better and we have todefend it very strongly and we should not feel weak about it. I have said about school(high school) and college. As regards Universities, we find today in some Muslimcountries, they have separate campuses. For example in Saudi Arabia women haveseparate campuses in their University education and femalestudents are now equal tomen even in Saudi Arabia . In Pakistan at least in one University, they have separatecampuses. There are two three other women universities also in Pakistan now. It is oneside. On the other side as I have said that majority Universities, for example inBangladesh all universities, are having combined classes except Islamic University ofChittagong and in their Dhaka campus, where they have separate women campus and Ido not know any other university who has done it yet. I have seen International Islamic

University of Malaysia. This university has been built up by the Islamic scholars, veryhigh level Islamic scholars, like Sheikh Taha Jabir al Alwani, Sheikh Abdul Hamid AbuSulayman. They thought for a long time and finally decided to have co-education. Sothis is the situation. Two more Islamic Universities have come up in Malaysia but withco-education. This is the situation we have now. But my view is for separate campuses,it is the preferable option. I consider it preferable option if every university ultimatelyover 10, 20, 30 or 100 years in a Muslim country has separate campuses for men andwomen. But I will not say that co-education is Haram (not permissible). I will not say thatbecause part of Islamic scholarship thinks that in the present day realities with duecaution and due dress pattern, there can be co-education. But my own preference is forseparate campuses. And if there are no separate campuses women have to study in the


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present system. I must add another thing that life is a test. Whole life is a test and Allahsays Khalakal mawta wal hyata liyabluakum, in Suratul Mulk (chapter - 67 of Holy Quran),that means He has created death and life that He may test you (67:2). Test is

everywhere in your village there are tests. Test is not only about gender issue, tests arein all respects of life. Life is a test and even in gender issue there are some tests. Prophetalso said that women are tests for men and men are test for women. We cannot avoid alltests. So I would say that if our boys and girls study in co-education institutions as it isthe general practice or if things go like this then they should be prepared to face the testwith Iman (faith) and knowledge. We should prepare them with care and cautionbecause we cannot wait for when it will change. We have to face this test. And we haveto make them conscious and aware of this test.

WPI:Do you think all types of jobs are suitable for women?

SAHFirst of all, most jobs are open to all; I cannot say Tahrim (illegitimate). I cannot say it isHaram (not permissible) to be a combat soldier, because in Islamic history there are caseswhen Muslim women fought as combat soldiers. In fact Prophet Muhammad (PBUH)was defended in Uhad (2nd war in Muslim history) by only 5 or 7 people among themwas one great woman. The women have fought with Khalid bin walid (a great warrior inMuslim history) in battle of Yarmuk (a battle fought in 636 at the valley of Yarmuk , theeastern tributary of Jordan ). In Qadysia (a battle fought in 637 at al- Qadisiayah, not farfrom al-Hirah which was an ancient city located south of al-Kufah in south central Iraq)women were there in the battlefield and they tugged the grave. But even then now I feel,

some heavy jobs should not be taken by women, for example heavy duty truck drivingor very tough work in mining industry below the pits. Why I say this? I say this becausethis may injure their internal organs which are necessary for reproduction. This willmost likely injure their internal organs and that is an option which we cannot say afjal(good), it is at least a Makruh (disliked) to go for a job where organs will be affected. Ifthe scientists say that they will not be affected then I have nothing to say. Otherwise itsa big concern for Ummah. Similarly, I personally feel, by my study of Islam, the currentsituation and the reality also and I am not blind to the reality, that now if unmarriedwomen go in the navy and live in seas with men as marines or if they become combatsoldiers or combat pilots and get arrested, it may cause serious trouble for them becausewe know in the wars the soldiers around the world are not so morally trained. So I feel it

is for the good of women rather not to go for these jobs. Actually this is not an issue ofcompetition really, that I have to compete in everything. We men should compete ineverything with women or women should compete in everything with men, it is not likethat. It is the issue of suitability, it is the issue of need and it is the issue of harm thatmay cause to any gender. So keeping in view all these things I would say that thereshould be military training for all, every citizen including women if possible. Butwomen can be called upon only when the whole nation has to fight against an aggressor.Otherwise they should not join the infantry or the navy or the air force as regularcombatants. But I must agree as I said in the beginning that I cannot give a Fatwa (legalopinion of scholars) of Tahrim (illegitimacy) that it is not legal to go for these kinds of


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jobs, I cannot say that. I also agree that there can be different opinions. But these are myviews.

WPIHow women should do Dawah (preaching Islam) work among themselves and amongthe men?

SAHIn the light of Quran and Sunnah, I think Dawah work or preaching Islam or conveyingIslam is obligatory for every Muslim men and women. In Surah Al Tawbah which is aSurah (chapter of Quran) that revealed during the last time of the prophet Muhammad(PBUH), there is a Ayah (verse): wal muminuna wal muminatu baduhum awliau badinyamuruna bil maruf wa yanhaw hum anil munkar that means The believers, men andwomen, are Auliya (helper, supporter, friends, protector) of one another, they enjoin

what is just, and forbid what is evil (9:71). All Muslim men and women are supposed todoAmr bil maruf(enjoin what is just) and Nahi anil munkar(forbid what is evil). This isDawah really, this is not only Dawah this is politics also. This is social activism. This term Amr bil marufand Nahi anil munkar is the politics. It is the social activism. It is allpossible movement for change in the world. So every Muslim men and women shouldtake part in it. But the issue is whether there should be some norms about it. Now thereare women who are in public life, let us say in politics, in private sector jobs, in pubicsector jobs, in the university jobs etc. This is one kind. The other kind is those womenwho are living in houses; they are doing great work of managing the family, managingthe children, educating them and may be some other social work. So keeping these two Iwould say those who are in family they should mostly concentrate on their relations or

their neighbors. If they join in any Islamic group, they should work through them. Theymay do some writing; they may do some speaking also through television channels, asthey do now. On the other side, those women who are in offices and in administrationsor in the universities, they are exposed to men. They are everyday mixing with men thisis a necessary situation almost necessary condition. In situation, there to say that youspeak everything but dont give Dawah is unthinkable. Now that they are in the offices ifthere is an opportunity to give Dawah they should do it. If there is a university ladyprofessor why should not she give Dawah to her male colleagues or give them somebooks or give them some articles or point out some TV channel programs which aregood? I think those who are involved in public life they should work among theircolleagues whether men or women. There the situation is like that and I feel they should

do that. Of course the general limitations of men and women relationship should be keptin view. There are some limits which should be followed.

WPI:What would be the social relationship between Muslim and non-Muslim?

SAHTo tell about relationship between Muslims and non-Muslims first of all I think in thisrelationship there are some confusion that I cannot remove in here. But I would say thatit is not true that we should not have good relations with them. Islam says everybody ishonorable. In Surah Al-Isra (Chaper. 17 of Holy Quran) Allah says Walakad Karramna


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Bani Adama that means And indeed We have honored the Children of Adam (17:70).That is everybody is dignified. So you must deal with them in a dignified manner. Thefirst point is that they are also dignified. Secondly, Allah very clearly says in SurahAl

Mumtahina that Allah does not forbid you to deal justly and kindly with those whofought not against you on account of religion nor drove you out of your homes (60:8).That is we should behave very well with those who do not fight with us and do not exileus from our residences or from our countries. In other places in Quran for examplewhen there is an issue of justice is there Islam says do justice. Allah says Wa izhakamtum bainan nasi an tahkumu bil adl which means And that when you judgebetween men, you judge with justice (4:58). So it is wrong to say that Christians or jewsare not friend. They have human rights. OIC document gives human rights to all. This isthe Ijma (consensus) of Ummah (Muslim community) or Ijma of Ulama (scholar). Humanright is for all. Pakistan Islamic constitution that was made by of the agreement theUlama and the politicians says that fundamental right is for all.

It is true that if some are enemies you cannot make them friends. Who makes an enemya friend? If a Muslim turns an enemy, do you make him a friend? So I would say this is amisunderstanding that they cannot be our friend. We should know Islam prohibits thatyou condemn any nation as a group. In Surah Al Hujurat Allah says that La iajkharKawmun min kawmin asa ai-iakunu Khaira which means Let not a group scoff at anothergroup, it may be that the latter are better than the former (49:11). So we should notbelittle a Qawm (community or group) or condemn a Qawm. So I think we should have abalanced judgment on the Quranic position. Quranic position is that if some non-Muslimand even present day nominal Muslim becomes enemy we cannot make them friends.But even if they are not friend they will get human rights. Even those enemies would get

water, electricity and all facilities. And as I have said according to Surah An Nisa (4:58)when we judge between man and man we should judge with equity. So I think thismisunderstanding must be removed that our behavior should not be equal with non-Muslim or should not be same with non-Muslim. Allah has not said that.

WPI: Thank you very much for your time.

[Interview taken by Br. Shakil Abdullah]


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Relations at workplace for Muslim men and women

"Do not be envious of each other, nor backbite nor hate one another, but become brothers in theservice of Allah." (reported in Bukhari, the book of tradition of the Prophet)

Everyday we usually spend a good amount of time for our job at workplaces. That iswhy it is very important for Muslim men and women to know what kind of relationshipto have with different group of people in the job environment and how to maintainthose relationship to please Allah and remain a practicing Muslim at the end.

A job has a great effect on an individual as well as on the whole society for humanbeings. The job environment, relationships among employees, organizational needsrepresent the social and ethical condition of a country. The famous Islamic psychologistAli said

Work is an obligatory activity and a virtue in the light of the needs of man and thenecessity to establish equilibrium in ones individual and social life. Work enables manto be independent and is a source of self-respect, satisfaction and fulfillment. Successand progress on the job depend on the hard work and commitment to ones job.Commitment to work also involves a desire to improve the community and socialwelfare. Society would have fewer problems if each persona were committed to hiswork and avoid unethical methods of wealth accumulation. Creative work andcooperation is not only a source of happiness but are considered noble deeds too. (Ali,1988 : 577)

There are several distinguished professional and social relations in a job environment.For example, relationship with the human resource people, colleagues, superiors andsubordinates and so on. All these relationships are very important to live in a peacefulsociety and we have to be very careful about these interactions. Fortunately, Islam hasgiven us all the useful guidelines to act accordingly.

Relations with the Human Resource and SuperiorsAs the implementation of organizational rules and management depend a lot on thesepeople, an employee has to be very careful while dealing with them. In many non-

Muslim countries, it is a great problem for a Muslim employee to maintain the prayertime and place. But if he can prove himself as a responsible and dependable employeethen it will be easy for him to get a break time and even manage a place for prayer insidethe working premises. Besides, the creativity and uniqueness of a Muslim employee canincreases the honor and interest towards Islam among others.

Muslims know that their thoughts, words and actions are being constantly observed byAllah SWT. When a man is at work, he has to dedicate himself to complete all hisorganizational duties as well. He must be careful about all his commitments and try tofulfill them perfectly. He should also be sincere, honest and always speak the truth. Weknow the story of truthfulness of our prophet (PBUH) and how even the non-Muslims


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could depend on him. He was a great business man also. We can get a lot of valuabletips from his life to apply in our professional life in the job environment.

In practice, some times people may find ethical conflict with the organization. They haveto handle those situations very wisely. If an employee encounters a mistake done by hissuperiors, he is advised to address the issue wisely to perfect department. If the bosskeeps on insisting the mistake or misuses his authority for that, then the employee hasthe right to address this issue with the superiors to his boss. In this case, the employeeshould honestly report the case with the intention of protecting the interests of theorganization. The relationship between a superior and an employee should be based oncooperation and piety. While an employee is required to observe his duty towardAllah SWT by doing his or her best to excel at work, a supervisor is also asked to do thesame. He should practice leadership honestly and professionally.

Relation with colleaguePeople need a good relation with his co-workers to pass a peaceful time in jobenvironment. He has to maintain a balanced relation with them. He will not expect anyreward from them and not care much about pleasing them. He should always try toprove himself as a helpful person and never find others fault. Allah SWT says:

"O you who believe! Avoid most of suspicion (against others), for surely suspicion in some casesis sin; and do not spy (into other people's affairs), nor let some of you backbite others." [49:12]

When a person follows this ayat , does his duty perfectly and respect others opinionsthen eventually respect from others goes toward him as well. His co-workers begin to

like him, depend on him and discuss different issues with him. In this way a goodMuslim employee can show the right direction to others. He can do some dawah workalso. The best dawah can be performed by showing kindness to co-workers and treatingthem with respect. He should speak in a gentle voice with genuine humility. He shouldnot try to defeat anyone by disputing and debating. The primary goal in a dawah is toplease Allah SWTby trying to win hearts through ones positive attitude. He must bearin mind the advice that Allah SWT provides:

Invite all to the Way of thy Rabb with wisdom and beautiful preaching and argue with them inways that are best and most gracious: For thy Rabb knows best who has strayed from His Pathand who receives guidance.[16: 125]

In some work-places in non-Muslim countries, people sometimes have to face someundesirable situations like joking with headscarf and Islamic dress, criticizing for notdoing hand-shake with opposite gender and so on. But if a person can make himself amodel of an efficient worker following the above way (shown by Allah SWT) then hecan overcome all those difficulties. Some of the people surrounding him may becomecurious about his custom and religion. Whenever Muslims comes in the press news,they may feel comfortable to know his opinions and Islam may not be misunderstood.


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Relations with subordinatesAs the development of a good relationship remains in the hand of the superior, he canmaintain a peaceful relationship with his subordinates. He can make a good and

sustainable relations which are based on ease, forgiveness, overlooking the mistakes ofothers, courtesy, happy and smiling attitude and many other good characteristics. Thesecan take away a lot of difficulties, pain, mental and physical sufferings. Maintainingsuch relationship he can also gain a lot for his life after death. Holy Prophet (PBUH) saidin Mishkat that "It is an act of charity to meet your fellow with a cheerful face."

For example, if we consider the teaching profession, the teacher-student relationship isthe best one to build an ideal society. As students usually try to follow the teacher, it is agreat opportunity for a teacher to show them the light of life. To do so teachers must bepolite with students, get their opinions and give importance to them. He may knowindividuals clearly, listen to their problems and show them the right way. He may

arrange some special classes for moral teachings and can discuss the contemporaryissues with them also.

In a work place we can see some people who are entitled to serve others. The employeesshould be very kind with them and build a good relationship with them. Sometimethese entitled groups work loads are not considered and they have to work over time.People should develop a practice to serve their won needs by themselves and decreaseothers work load. We know our prophet (PBUH) used to do all his works by himself. Ifthose service personnel do not have enough education, people may arrange a way togive them proper knowledge in the leisure time. If their service needs payment, peopleshould not make any delay. `Abdullah ibn `Umar reported that the Prophet (PBUH)said,

Give to the workers their wages before their sweat dries (meaning as soon as theirwork is finished)

A good relationship with others is as much important in Islam as are the Five Pillars: thedeclaration of faith, five daily Prayers, Zakah (Charity), fasting during Ramadan, andHajj (for those who can afford it). Actually, none of the five main duties of Islam can beproperly performed without good relations with mankind. In a job environment wehave to meet a lot of people of different nature. Islam recognizes these distinguishabletypes and puts forth clear guidance on how to maintain good relations among oneanother amidst these differences. So, we may develop and maintain good relations withpeople of all types by keeping in mind that the Holy Prophet has told Muslims that, the

best among them is that person who shows the best behavior towards other people. In aHadith Qudsi Allah SWT says:

He who maintains good ties with you, I maintain good ties with him; and he whosevers your ties, I sever ties with him".

--Rezwana Kursia

[Sr. Rezwana Kursia is a Computer Engineer, currently residing in Montreal with her

husband and daughter. She can be reached at [email protected]]


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The Dilemma of a Daughter

Those who spend (in Allahs cause) in prosperity and in adversity, who repress their anger, andwho pardon men, verily, Allah loves the al-Muhsinun (the good-doers).[3: 133-134]

One of the most precarious social positions must be that of the daughter in law,especially in the context of the Indian Subcontinent. It has been discussed and re-discussed without anyone reaching the root of the problem or trying to find a way out. Iwish to contribute my own part in the discussion from experiences, first hand andsecond, and try to figure a way out by consensus from the readers. The article by nomeans reflects those privileged few who have been fortunate to be exceptions butdiscusses the wider range of social practice prevalent in the region.

It is seen as a widespread practice that the future in-laws ruin any possibility of successfor the future daughter in law even before she has been seen or heard. Speculationsabout the expected traits of the future daughter begin as soon as the groom declares hisreadiness for a search. The future in-laws create an enormous list of the expected traitsof a daughter in law fit for their family which includes all qualities imaginable plusleaves space for any extras that may have fallen off the list by some chance. As nohuman being is perfect, the chances are slim for any mortal to make those criteria. As forthe groom it does not matter what qualities he possesses apart from the fact that he ismale.

If any girl makes about half the list the future in laws condescend to come and see her.From my observation, this is often done in much the same way as the cows for slaughterare bought for Eid ul Azha, with much festivity but no considerations for the cow. Thegroom may or may not attend and even if he does, may or may not talk to the bride andeven if he talks his opinion does not matter. Alas! The two people who are to spend alifetime of partnership through thick and thin, the two most important persons Islamsays need to see each other and decide, have no role in the play. Guardian opinion,without a doubt, is of paramount importance but so is the opinion of those who willhave to make it together at the end!

What we see as a general practice is that the preview is mainly about the shape and sizeand complexion of the prospective bride rather than any other quality she may possess.It is okay for the grooms people to take as much or as little time they wish to let the girl

know the result for they are free to change it whenever they wish for whatever reason orunreason. Her features are carefully considered, the color of her skin is subject todiscussion, whether she is an inch taller or shorter is a point of debate. Then comes thepoints like whether she has a wealthy father or comes of a great family or how muchdowry her family can afford to give, etc. Education may or may not be important. Whatqualities the man has to be her match is not a subject of discussion. I wonder if theyknow the Hadith of Rasul (PBUH) about the four qualities to be seen in searching for abride ( for her property, for her rank, for her beauty, and for her religion (and character) -according to a Hadith from Bukhari and Muslim) or whether they know about theconditions of kufu (equality between the two parties) in fixing a match.


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After seeing few potential candidates, it becomes a lottery to find out who is the winnerin the match. Father likes one, mother likes another, brother likes another and sister likesyet another not to mention the other important people in and outside the family. The

groom plays a silent role as he hardly knows anything about any of the prospectivebrides and even if he does, his only job is to marry not take part in decision-making. Ifhe cannot live with her in the end, he can divorce her and get another!

Ultimately the semi precious (not precious because she cannot fulfill half the criteria)gem is decided upon with as much deliberation as investing in a large property. Onlythe deliberation is more concerned about how much property is coming in with the gemrather than the actual features of the gem. This is what happens when Islamic principlesare not adhered to. Hadya (gift) from the daughters family is not forbidden but itcannot be extracted by psychological blackmailing as is often the case which destroysthe sense of respect between two families about to become allied. The groom rather,

from the Islamic point of view, is supposed to honor his father in law with a gift forraising his wife and honor his wife with a gift for consenting to be his partner in thebusiness of life; from my observation, though, neither is made. The marriage is marredfrom the beginning by bargain hunting and a lack of consideration on the qualities of thebride and groom that can actually make it a success.

The bride and her accompanying objects arrive in the midst of a lot of pomp andceremony. Often it includes showcasing the bride and the objects that will go with her toher new home as in an exhibition or sale. Even before it is time for her to leave themarriage hall, in laws are getting hurt left and right by things the brides party may ormay not, should or should not have said or done or some injury that they may have

supposed or some slight they may have imagined.

As a consequence, by the time she arrives to her new home, only the innocent childrenare happy to welcome her and few are willing to help her feel, literally, at home. As soonas she goes to her room and sometimes before, open discussions take place as to whetherthe wedding was a win or a loss. They sift through everything she brought as a dowryor gift and they no longer remain hers but become public property for her in-laws. Theycan help themselves to anything they like, no permission required. We all know whatthat is called if it happened the other way round!

The newly-wed bride, as is seen to be a common practice, is expected to lend a hand

form the very next day though no one is expected to lend her a hand. It makes uswonder if this is the lesson Islam teaches us about hospitality. If the household couldrun for years before her arrival, could it not run a few days more without thrusting anew bride headlong into it? Relatives take great pains and incur huge expenses in orderto keep track of when she wakes up, how much work she does, how much she eats, howher character is, what time she goes to sleep and to admonish her in-laws to keep her instrict supervision and control. Often these well-wishers are women. They forget thatthey are women too and should have fellow feeling for a sister who has left everythingshe knew and loved to be with strangers and is trying her best to carve her own niche ina strange family.


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If the daughter-in-law works at a job outside the home, she is not bound to contribute tothe family financially for allowing her to work so what Islam says:

To men is allotted what they earn, and to women what they earn (Al Quran, 4:32)

And as she spends so much time outside the home, it is only natural that she should jointhe taskforce at home as soon as she returns from work! A man has twice the energy of awoman but he is expected to rest after his long days labors and she only goes out in nicedresses, so she should pay for it by making up in household chores! Doing her room orlooking after her children is no ones responsibility. But keeping everyone happy iscertainly her responsibility.

Keeping everyone happy is an impossible task, because we are human. Allah gives us

everything from the life we enjoy to the air we breathe, form the food we eat to thewater that quenches our thirst and still we are not happy and do not feel the necessity tothank Him. What chance does a frail woman stand in comparison? None.

Because if she does anything for her in-laws, she is only fulfilling her responsibilities,what is so great about it? But if by any chance her in-laws do anything for her they havedone her a favor that she should be eternally grateful for. As if she has onlyresponsibilities and no rights.

One of my friends was telling me the other day how her husband never brought her anygifts as it would displease her in-laws and he would have to hide it in his briefcase to

smuggle it in. They both worked and both contributed generously to the family. Yetneither the family gave her any gifts nor created a congenial environment for herhusband to do so. How sad when people do not want to exchange hadya forimprovement of relationship, even if it is a kind word or a supportive attitude.

Some women I know have suffered from lack of food and rest and ill treatment and themultitudes of women who are tortured and killed have become so commonplace thatthe news neither shocks nor moves us to action any more. But Islam emphasizes goodtreatment so much that Rasul (PBUH) said:

"By Allah, he is not a believer! By Allah, he is not a believer! By Allah, he is not a believer.'' It

was asked, "Who is that, O Messenger of Allah?'' He said, "One whose neighbor does not feelsafe from his evil". [Al-Bukhari and Muslim].

This does not mean the folks next door, or men talking about other men. Our nearestneighbors are those given to us, our families.

Doesnt it make us think whether we are being good Muslims in the way we treat ourdaughters?

It is a difficult, one of the most difficult, task to love someone with whom you have nolongstanding memories or with whom you share little in common due to a different


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background that moulds her attitudes differently. But if only for a moment we try toimagine that this girl has left everything she knew and loved for my family, she is tryingto fit in and my cooperation can make her my sister not just sister in law, she is the

woman who will mother my future generation and for my familys sake she needs to beeducated and cheerful could we behave the way we usually do? If she has deficienciesand mistakes, why I have thousands for every hundred I can count of hers! Besides, is itnot the elder who is supposed to forgive and mend? As long as we wish to ignore ourresponsibilities, girls will keep changing from the docile to the rebellious.

That is why I was not surprised to hear the best and most polite girl she knew went afterher mother-in-law with a knife! Well, she is a human being and a human being can onlytake so much! She would have died from a burst appendix and her mother in law wascursing her for pretending to be in pain! Would she have behaved differently if it wereher own daughter who was in pain? I wonder. We cannot all be motherly but we can be

humane!

How sad is it when I ask a lady about her relationship with her highly educated motherin law in a noble profession and she says, I have given up trying to make my in-lawshappy. It is our callousness that disillusions girls who came with all good intention.This is what makes little girls say, I wish to marry an orphan.

Do you wish your daughter to marry an orphan for fear of in laws? I dont. And I knowexactly what I have to do. I have to treat my daughter in law well so that Allah Himselfwill take responsibility that my daughter is treated well.

You see, it its the simple principle of what goes round, comes round.

Do you agree?

- Rehnuma Binte Anis

[Sr. Rehnuma Binte Anis is a former Assistant Professor of Department of English Language andLiterature at International Islamic University Chittagong. She is currently residing in Calgary,Canada with her family and is available at [email protected]]


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The New Man and Woman

"And do not obey any despicable man, ready with oaths, a slanderer, going among the peoplewith calumnies." (68 : 10-11)

History has carried us to the threshold of a new age that is open to the manifestations ofdivine favor. Despite, or in parallel with, advances in science and technology, the lasttwo or three centuries have witnessed a global break with traditional values and, in thename of renewal, an attachment to different values and speculative fantasies. It is ourhope, strengthened by promising developments, that the next century will be the age ofbelief and moral values, an age that will witness a renaissance and revival for thebelievers.Among wavering crowds that lack sound thinking or reasoning, a new type of people

will appear. They will rely equally on reason and experience, but give as muchimportance to conscience and inspiration as they do to the former. They will pursue theperfect in everything, establish the balance between this world and the next, and wedthe heart to the intellect.The coming to be of such people will not be easy. All births are painful, but these blessedbirths will take place and provide the world with a new, brilliant generation. Just as rainpours out of slowly gathering clouds and water wells up from underground, so too willthe "flowers" of this new generation one day appear among us.

These new people will be individuals of integrity who, free from external influences, canmanage independently of others. No worldly force will be able to bind them, and no

fashionable ism will cause them to deviate from their path. Truly independent of anyworldly power, they will think and act freely, for their freedom will be in proportion totheir servanthood to God. Rather than imitating others, they will rely on their originaldynamics rooted in the depths of history and try to equip their faculties of judgmentwith authentic values that are their own.

They will think, investigate, believe, and overflow with spiritual pleasure. While makingthe fullest use of modern facilities, they will not neglect their traditional and spiritualvalues in building their own world.

If changes and reforms are linked to and dependent on eternal universal values, theymay be welcomed eagerly. Otherwise, there will be a plethora of speculative fantasiesthat are appealing because of their novelty and modernity. Standing on the firm groundof those eternal values, the new man and woman will always look to the future toilluminate the darkness enveloping the world.


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They will be completely truth-loving and trustworthy and, in support of trutheverywhere, always ready to leave their families and homes when necessary. Having noattachment to worldly things, comforts, or luxuries, they will use their God-given talents

to benefit humanity and plant the seeds of a happy future. Then, constantly seeking helpand success from God, they will do their best to protect those seeds from harm, just as ahen protects its eggs. Their entire lives will be dedicated to this way of truth.

To stay in touch and communicate with people's minds, hearts, and feelings, these newmen and women will use the mass media and try to establish a new power balance of

justice, love, respect, and equality among people. They will make might subservient toright, and never discriminate on grounds of color or race.

These new people will unite profound spirituality, diverse knowledge, sound thinking,a scientific temperament, and wise activism. Never content with what they know, they

will continuously increase in knowledge: knowledge of self, of nature, and of God.

Equipped with the good morals and virtues that make them truly human, these newmen and women will be altruists who embrace humanity with love and are ready tosacrifice themselves for the good of others when necessary. As they shape themselves inthe mold of universal virtue, they will simultaneously strive to illuminate the way ofothers. They will defend and support what is good and recommend it to others, whileseeking to challenge, combat, and eradicate all evils.

These new people will believe that the Almighty gave them life here so that they couldknow and worship Him. Without discriminating between the Book of the Universe

(where the divine names are manifested and which is therefore full of signs of Him andacts as a "stairway" leading to Him) and the Divine Scripture (the translation of the Bookof the Universe), they will see science and religion as two manifestations of the sametruth.

They will never be reactionary. They will not pursue events, for they will be thedynamism of history that initiates and shapes events. With due perception of their ageand surrounding conditions, and in devotion to their essential values and with utmostreliance on God, they will be in a state of continuous self-renewal.

These new people will conqueror their selves, thoughts, and hearts, and those of others,

and they will discover the unknown. They will regard any time spent in not taking anew step into the depths of the self and the universe as being wasted. As they remove,through faith and knowledge, the veils covering the face of reality, they will becomeeven more eager to advance further. With the messages and answers received from theheavens, the earth, and the seas, they will continue to journey until they return to theirCreator.

--Fetullah Gulen

[This article originally appeared in Zaman?n Alt?n Dilimi [The Golden Slice of Time], Kaynak,Izmir, 1998, pp. 157-160.Fethullah Gulen is an influential Turkish Muslim intellectual who


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inspired a series of social activities, including a transnational education and business network,interfaith dialogue forums, and multicultural encounters.][Source: www.islamonline.net]


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The Muslim Woman and Her Sons and Daughters in Law

"O you who believed! Avoid (indulging) much suspicion: truly some suspicion are sin." (49 : 12)

Daughter-in-LawThe Muslim woman who understands the teachings of her religion and who is of a highcharacter, regards her daughter-in-law as she regards her own daughters. Fate has madethis woman the wife of her son, and she has joined the family and become one of itsmembers. Similarly, when the young Muslim woman who has been brought up withIslamic values and attitudes leaves her parents' home and goes to live with her newhusband, she regards her mother-in-law as she does her own mother.

She knows how to make a good choice in selecting a daughter-in-law:

Thus before any marriage takes place, it is very important for both parties (bothpotential mothers-in-law and potential daughters-in-law) to be very careful inmaking the right choice. When seeking spouses for her sons and daughters, amother must examine each candidate's religious commitment and character, andgood reputation.

When the wise Muslim woman looks for a wife for her son, she always bears inmind the fact that this will be a new daughter joining her family, one who shouldenjoy the same respect and love as her own daughters, and who will share theirduties within the framework of the greater family. She should want for her newdaughter-in-law nothing but success, happiness and stability in marriage. So thewise mother will not be attracted by those girls who appear pretty and cheerfulon the outside only; she will also require her future daughter-in-law first andforemost to be strong in her commitment to Islam, and to be of a good andbalanced character. This is in accordance with the teaching of ProphetMuhammad (PBUH):

"A woman may be married for four reasons: her wealth, her lineage, her beauty or herreligion; choose the one who is religious, may your hands be rubbed with dust!"1

She knows her place

On the basis of this correct understanding of the daughter-in-law's position inmarriage and her position in her new family, the mother-in-law treats herdaughter-in-law properly and fairly in all circumstances and at all times.

It never crosses the mind of the Muslim mother-in-law who is filled with Islamicvalues, that this woman has stolen the son whom she spent long years bringingup only to be taken away, when he reached the age of manhood and became ableto work and make sacrifices, by a wife who would lead him into a happy homewhere he would forget everything that his mother had ever done for him. Suchevil thoughts never occur to the righteous Muslim woman, because she


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understands the laws of Allah (SWT) that apply in this life, and she knows thather son, to whom she taught Islamic values from early childhood, cannot bemade to forget his mother by his beautiful wife, just as the daughter-in-law

whom she chose for her son from among the good, believing young women,would never accept for her husband to forget his mother in this way, which isprecisely that disobedience which has been forbidden by Islam.

If she feels any stirrings of jealousy at some moment of human weakness, sheseeks refuge in her faith and fear of Allah (SWT), and so she sheds these hatefulfeelings and returns to a proper opinion of her daughter-in-law. This is theattitude of the righteous believers, men and women alike, when they are struckby some evil thought they turn to Allah (SWT):

Those who fear Allah, when a thought of evil from Satan assaults them, bring Allah to

remembrance, when lo! They see [aright]! (Qur'an 7:201)

Hence a balance is struck between the daughter-in-law, the mother-in-law andthe husband, and matters may run their natural, peaceful course unaffected bymisguided whims and desires and governed instead by religion, reason andwisdom.

She gives advice but does not interfere in their private life

From the moment her daughter-in-law is brought as a bride to her son, the wiseMuslim woman remembers that her daughter-in-law has the right to live her

married life in all aspects - so long as it remains within the limits of Islamicteaching - and that no-one has the right to interfere in the private life of thespouses except in cases where it is essential to do so, as every Muslim is requiredto give sincere advice in accordance with the Prophet's (PBUH) words: "Religionis sincere advice (nasihah) . . ."2

The Muslim mother-in-law's standard in her behavior towards her daughter-in-law is her behavior towards her own daughter: just as she wants her daughter tohave a happy, successful and independent marriage, undisturbed by anyinterference in her private life, so she wishes the same for her daughter-in-law,with no exceptions.

She respects her and treats her well

The good Muslim mother-in-law respects her daughter-in-law and treats herwell; she makes her feel that she is loved and appreciated; she listens to herthoughts and opinions, approving and encouraging those that are good, andgently correcting those that are mistaken. In all of this, the mother-in-law's aim isto be fair and just, so she judges her daughter-in-law exactly as she would judgeher daughter if she were in her place giving her opinion to her mother, inaccordance with the words of the Qur'an:


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O you who believe! Fear Allah, and [always] say a word directed to the Right. (33:70)

She does not omit to express the joy that she feels from time to time, when she

sees that her son is happy with his wife, and this adds to the best feelings that herson and daughter-in-law feel. Similarly, she does not forget to include herdaughter-in-law on various occasions, just as she thinks of her daughters, so shelets her accompany them, and makes her feel that she is one of them, and that sheis a beloved member of the family since she is married to her beloved son.In this way the mother-in-law becomes dear to her daughter-in-law; because sheshows that her daughter-in-law is dear to her. This is in direct contrast to thepractice in those backward,jahili (ignorant) societies that have deviated from theguidance of Allah (SWT), where hatred and despicable plots between mothers-in-law and daughters-in-law are the norm, to such an extent that this enmity hasbecome a traditional, inevitable phenomenon, about which there are many folk

sayings and popular songs. None of this could have happened if both mothers-in-law and daughters-in-law had really respected one another's rights as outlinedby Islam, and had stayed within the limits prescribed by Allah (SWT). This iswhy the traditional enmity between the mother-in-law and her daughter-in-lawdisappeared in those societies that truly embraced Islam and adhered to itsteachings and values.

She is wise and fair in her judgment of her daughter-in-law

A mother-in-law may find herself being tested by a daughter-in-law who is notof good character, one who does not treat others well. Here we see the need for

the mother-in-law to exercise wisdom and sophistication by repelling evil withsomething better, as stated in the Qur'an:

Nor can Goodness and Evil be equal. Repel [Evil] with what is better: then will hebetween whom and you was hatred become as it were your friend and intimate! And noone will be granted such goodness except those who exercise patience and self-restraint none but persons of the greatest good fortune (41:34-35)

One way in which a mother-in-law may repel evil with something better is byconcealing her daughter-in-law's negative qualities and mistakes from her son asmuch as possible, advising her daughter-in-law on her own and explaining how

keen she is for the marriage to continue on the basis of love and good works. Themother-in-law should continue to advise her daughter-in-law until she ridsherself of those negative qualities, or at least minimizes them. Thus the daughter-in-law will feel that she has a sincere, loving mother-in-law, not a fearsomeenemy who is just waiting for her to stumble.The wise Muslim mother-in-law remains fair and just when she judges betweenher daughter-in-law and her son, if she sees her son mistreating her daughter-in-law. Her awareness and fear of Allah (SWT) prevents her from being with herson at the expense of the truth, so she does not support him in oppressing hiswife or in doing wrong. This is in accordance with the words of the Qur'an:


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Wheneveryou speak, speak justly, even if a near relative is concerned. (6:152)And when you judge between people, that you judge with justice (4:58)

The Muslim woman who is truly following this guidance will never commit thesin of oppression, and will never be content to give any judgment except thatwhich is fair, even if this means judging in favor of her daughter-in-law andagainst her son.

Son-in-Law

The attitude of the truly-guided Muslim woman towards her sons-in-law is nodifferent than her attitude towards her daughters-in-law. She treats her daughter-in-law as if she were one of her own daughters, and similarly she treats her son-in-lawas if he were one of her own sons. Just as she wants her own son to be one of the best

of people, so she also wants her son-in-law to be one of the best of people too.

She knows how to make a good choice in selecting a son-in-law

She makes a good choice when selecting a son-in-law, accepting none but onewho is religious, well-mannered and has a good reputation, as the Prophet(PBUH) encouraged Muslims to do in the Hadith:

"If there comes to you one with whose religious commitment and character you arepleased, then marry your daughter to him; if you do not do so, it will be a cause of fitnahand widespread mischief on earth."3

In seeking a spouse for her daughter, she is not attracted only by a smartappearance, high status or plentiful wealth, because she knows that by marryingher daughter to this man she is going to gain a son, to whom she will entrust herdaughter's honor, life and happiness, none of which may be protected orproperly taken care of except by a man who is well-mannered, religious, noble,chivalrous and moral.

She respects and honors him

Not surprisingly, her son-in-law is on the receiving end of her honor, respect and

appreciation. At every opportunity she makes him feel that he has become amember of the family by marrying her daughter, so she wishes him and herdaughter happiness and success in their life together. She lets him know that heis the one to whom she has entrusted the precious honor of her daughter, and inwhom she places her hopes for the achievement of her daughter's fondestwishes. She makes him feel that she is a second mother to him, so she does notwithhold any advice, or spare any effort to do whatever will bring happiness tohim, his wife and his children.


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She helps her daughter to be a good wife to her husband

The wise Muslim woman never ceases to offer advice to her daughter in waysthat will be of benefit to her in running her household and taking care of herhusband and children. She always points out to her daughter anything that willplease her husband and make him happy, and encourages her to undertake theduties of a wife and mother in the best way possible. If she notices anyshortcoming, negligence or carelessness on the part of her daughter, she hastensto correct and advise her, and helps her to make up for the shortcoming, so thatthere will be no reason for her son-in-law to look down on her daughter. Shedoes not neglect to mention her son-in-law's good characteristics from time totime, so that her daughter will become more fond of him, and more content withwhat Allah (SWT) has given her. In this way, a mother becomes the greatest helpto her daughter in consolidating her marriage and making it happy.

She is fair, and is never biased in favor of her daughter

The Muslim mother-in-law is always fair in her opinions and judgments if anymisunderstanding arises between her daughter and son-in-law, or if she noticesany failure on her daughter's part to be a good wife or to perform her domesticduties or to take care of her husband's legitimate desires. She does not stand byher daughter, rather she speaks words of fairness and truth, as commanded byAllah (SWT) in the Qur'an:

. . . Whenever you speak, speak justly, even if a near relative is concerned . . (6:152)

. . .And when you judge between people, that you judge with justice . . . (4:58)

If she notices that her daughter tends to take a lot of money from her husband orspends extravagantly, and that her words of advice to her daughter are notheeded, then she speaks out, explaining to her daughter the error of her waysand pointing out how she has transgressed the limits laid down by Islam withregard to spending, as has been outlined in the Qur'anic description of thehonored, truly-guided servants of Allah (SWT):

Those who, when they spend, are not extravagant and not niggardly, but hold a just[balance] between those [extremes]. (25:67)

If what she notices on her daughter's part is excessive power and a tendency toundermine her husband's honor and qawwamah, she hastens to explain to herdaughter in the clearest terms that men are qawwamun over women, as theQur'an says:

Men are the protectors and maintainers of women, because Allah has given the one more[strength] than the other, and because they support them from their means . . . (4:34)

and that men have been given this role of protecting and maintaining women fortwo essential reasons which women should never forget: the precedence given to


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men, and the wealth that they spend on women: . . but men have a degree [ofadvantage] over them. (Qur'an 2:228)The mother-in-law who is adhering to Islam and who is wise and fair does not

differentiate between her son and her son-in-law. Just as she wants her son tofulfil his role as qawwam over his wife and to conduct his marriage wisely,seriously and in a manly fashion, so she wants the same thing for her son-in-lawtoo, even if that means that her daughter has to face some strictness, because

justice demands that of every woman who believes in Allah (SWT) and the LastDay.

Just as the Muslim mother-in-law will criticize her daughter-in-law if necessaryfor any extravagance that she may notice, out of compassion towards her son,she will also criticize her own daughter if she oversteps the limits, in order to befair and just, and in obedience to the words of the Qur'an:

Whenever you speak, speak justly, even if a near relative is concerned (6:152)

She deals with problems wisely

A son-in-law may be of a certain mentality with which his wife and mother-in-law do not feel at ease, which may result in mutual dislike and arguments. Insuch cases, the duty of the mother-in-law who understands the teachings ofIslam is to approach her son-in-law in a sensitive manner, taking into account hisparticular mentality and nature, to deal with him wisely, and never to despair ofreaching her goal with a measure of patience and persistence.

She is always very careful never to exaggerate her son-in-law's negative points toher daughter; rather, so long as those negative aspects do not affect his religionor moral character and do not warrant the end of the marriage, she tries to makethem look as small as possible, whilst striving to deal with them by legitimatemeans and wise methods.

Thus the mother-in-law who is truly guided by Islam becomes a blessing and asource of goodness for her daughter and her husband, offering solid support totheir marriage and proving by her fairness and piety that she is indeed a secondmother to the husband, not the traditional enemy of the couple, as she is often

described in backward,jahili (ignorant) societies where comedians tell funnystories of that everlasting enmity which in fact is the result of the Muslims'failure to properly apply the laws and values of their religion.

We may well imagine the great happiness felt by both families - her son's familyand her daughter's family - towards this wise, sensitive, pious mother-in-law,when she is sincere and loved by both her son-in-law and her daughter-in-law,and this love is reflected in the happiness of both families.

By virtue of her taqwa (piety), fairness and good to her son- and daughter-in-law,she increases the happiness of her daughter and son, and contributes to the


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comfort and tranquility of their families. How beautiful are the deeds of theintelligent, believing mother-in-law, and how great is the need of her sons' anddaughters' families for her!

---Asiyah

Reference:1. (Bukhari and Muslim), See Sharh al-Sunnah, 9/8, Kitab al-nikah, bab ikhtiyar dhat al-din.2. Sahih Muslim, 2/37, Kitab al-iman, bab bayan an al-din al-nasihah.3. A hasan hadith narrated by Tirmidhi, 2/274, Abwab al-nikah, 3; Ibn Majah, 1/633,Kitab al-nikah, bab al-akfa'.

Source: http://www.ummah.com


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Call for Articles/Papers/Other Contributionsfor WPI Magazine

Invitation for July-September 2009 Issue:Witness Pioneer International (www.witness-pioneer.org) requests you to submit yourcontribution for the next issue of its quarterly virtual magazine, the "Al-Baiyyinah". "AlBaiyyinah" is the e-magazine of Witness Pioneer International, which aims to presentcontemporary and fundamental issues to Muslim readers in an intriguing and thoughtprovoking manner.

For our next issue, our preferred topic is 'Parenting: Islamic Perspective'. We havediscussed various dimensions of social relationships in this issue, and, as a continuation,we intend to focus on parenting in the next. We hope our magazine will provide some

knowledge in this regard. The previous issues are available in the web:http://www.witness-pioneer.org/VMagazine/index.htm

Theme for July~September 2009 Issue:

Parenting: Islamic Perspective

Scope:Topics of interest include different aspects of the selected issue, including, but notlimited to, the following areas:

Duties and Responsibilities of Parents in Islam Gender gap Child psychology and Islam Challenges for Muslim Parents Qualities of ideal Muslim Parents

Contribution may include:o Articleso Book reviewso Interviews of personalitieso Translations of great work in English with proper referencing (please

provide us with the original manuscript if not in English for our

reference), etc.

Editorial Board may defer your submission for another issue if it does not fit for thisissue or the theme. So please send us your contributions.

Important Dates:Contributed Articles Submission Deadline: June 15, 2009Comment on your writing (if required): June 22, 2009Deadline for Publication on Web: July 1, 2009


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Submission of Contributions:Authors are requested to submit their contributions electronically [email protected], using the following layout:

Page limit: A4 size. We recommend that the article be within 4 full pages includingpaper title, authors and affiliation, but this rule is flexible.

Font: Times New Roman, Font size 12, with single-spacing, single column

Style-sheet:It would be highly appreciated if you could follow the style-sheet based onhttp://www.witness-pioneer.org/VMagazine/SimpleGuideForAuthors.pdf

Note: One can submit his/her articles or comments, etc. - even though these are not

related to the current TOPIC. And the Editorial board may use these in the current or infuture publication. Please submit!

Documents

Social Relations (Islamic Perspective)