Role of Islam in the management of Psychiatric disorders
Criticism of Muhammad has existed since the 7th century, when Muhammad was decried by his .. Medieval Sufi, Ibn Arabi, sees Muhammad's relationships with his wives as a proof of his . Welch, a scholar of Islamic studies, in the Encyclopedia of Islam states that the graphic descriptions of Muhammad's condition at these. Below, are some of the main problems couples face in the early years, and some . book Marriage and Morals in Islam, by Hujjatul Islam as-Sayyid Muhammad. Khadija was the wife of the Prophet Muhammad (peace and I think about when I face or debate issues surrounding women today. yet Khadija and Muhammad's marriage was monogamous until her death 25 years later.
He raised them on Islamic principles and continued to look out for them after their marriages too. He not only took care of some of their material needs, he was also there for their spiritual needs. When it came to this, he did not make any difference between his own children and his stepchildren.
He treated them with the same love and compassion and drew their attention to whatever was necessary for their education. Once he saw Umar, the son of Umm Salamah from her prior marriage to Abu Salamah, eat from all sides of the dish and said to him: Mention the Name of Allah and eat with your right hand, and eat of the dish what is nearer to you". When in Madinah, Allah's Apostle used to go to the house of her daughter Fatimah and his son-in-law Ali every morning after he woke up for the morning prayer to wake them up, which is only a small portion of his affection and care for them even after they became adults and got married.
The Prophet shared all the worries and happinesses of his children not only as Allah's Apostle, but also as a human being, as their father. Once his son-in-law, Abu'l As, the husband of his eldest daughter Zaynab, was taken by the muslims as a prisoner of war from the side of polytheists at the Battle of Badr. While the prisoners of war were being released in return for a ransom, Abu'l As wanted to offer his wife's necklace to be released too.
When the Prophet saw this necklace which was a wedding gift to Zaynab from Khadija, he became very sad and told his companions: In what progressed later, the Prophet asked Abu'l As to bring his daughter to Madinah.
Abu'l As kept his promise and brought Zaynab to Madinah. The Prophet was very glad that Zaynab could come and appreciated his son-in-law on this one. Again, similar to this, the Prophet could not see or hear from his other daughter Ruqiyyah, who married to Othman and migrated to Habeshestan with him, for a very long time.
He was rejoiced when a woman came to him and told him that she saw them and that they were fine. His shedding tears by the side of the grave of his other daughter, Umm Kholsom, is another one of his sad and happy moments that we can find in sources.
There are many other similar instances with his daughter Fatimah, his son-in-law Ali and his grandchildren Hasan and Hussain in sources of hadith and others. To sum up, the family life of Allah's Apostle is an exemplary one in all respects. The principles he followed in his family life are timeless and have lost nothing of their significance over centuries. What we see in the family life of the Prophet is the best model for peace and happiness in this smallest unit of society, which is also what ensures the peace of the whole of society.
His Relationship with His Relatives Relationships with relatives make up an important part of the relations within social texture which spin from one's immediate family into a much larger group. It is a well-known fact that Prophet Muhammad always had a respected place in his society both before and after his prophethood. The respect others had for him was the fruit of his good relationships with the tribe of Quraysh to which he belonged and in which he lived.
He also had a close, loving relationship with his aunts and uncles. We can read between the lines of various reports of his life to find out information that supports these facts.
Such a report from his life is the one about the first time the Prophet received divine revelation. It tells how Khadija calmed him down when he went to her scared and worried. By Allah, Allah will never disgrace you. You unite your relatives and you bear the burden of the weak of our society. You help the poor and the needy, you are honorable to all guests and you bear harm in the path of truthfulness.
According to the historical reports, the Prophet's uncle, Abu Talib, had many children and he could not afford to support all of them. The Prophet took Ali under his responsibility and raised him to alleviate his uncle's burden. Abbas, too, took another son of Abu Talib to raise so he could help his brother. The Prophet continued his good relationship with his relatives after his prophethood by inviting them to Islam.
In fact, he first started his call to Islam from his relatives before he appealed to all people. According to a report narrated by Ibn Abbas, Allah's Apostle was in the middle of the lineage of the tribe of Quraysh and therefore had relations with all the branches of the tribe.
This was the reason why he first started his invitation to Islam with them. He requested nothing in return for his invitation.
- Criticism of Muhammad
- The truth about Muhammad and Aisha
- Muslim Marriage: Beliefs, Rules & Customs
He only asked them to keep their good relations and not be unfair. After his prophethood, the Prophet started to call people to Islam and he always had the support of those of his relatives who believed in Allah and him. During the first few very difficult years of his call to Islam, the Prophet's uncle, Abu Talib, protected him from the oppression and cruelty of the polytheists.
Again, his uncle Hamza's support of him went as far as his being martyred at the Battle of Uhud. Abbas, another uncle of the Prophet, believed in him at a later time and remained by his side for all of his life. He gave the following advice to someone who asked to tell him of a good deed that could take him to Heaven: The following report provides us with a clear framework in terms of the desired relationships with one's relatives. The person who truly protects and looks out for his kin is the one who keeps benefiting them even when they break their relations with him.
The Prophet's warning on not breaking one's relations even with relatives that do not believe, is also worth mentioning here. The Prophet's uncle, Abbas b. We told about this situation to Allah's Apostle upon which he said: What is the matter with those who stop talking when they see someone from my Ahl ul Bayt?
Role of Islam in the management of Psychiatric disorders
I am leaving behind among you, two most precious things: Allah's scripture which contains guidance and light In another report quoted in Muslim, the Prophet called the attention of muslims to his Ahl ul Bayt and commanded them to observe their rights.
Arkam not only involves the Prophet's advice to muslims on his relatives but it also explains that all of the close relatives of the Prophet are among his Ahl ul Bayt. The related part of this fairly long report is as follows: The time draws near when I will be called to the next worldand for me to accept Allah's invitation.
Allah's scripture which contains guidance and light, don't let it go and hold it tight. Beware how you behave towards these. In the following part of the report, Zayd is asked about who are Ahl ul Bayt and he informs that they are the household of Hadhrat Ali and the households of Aqil, Jafar and Abbas, who are all close relatives of the Prophet.
Allah's Apostle reminded muslims, in many other reports, of the importance of his Ahl ul Bayt and muslims embraced the Prophet's relatives with a similar love and respect they had for him. The Prophet's relatives were prohibited from accepting zakat and a share of booty was allocated for them on a command of the Quran. His practice shows us that the Prophet did not forget the unbelievable oppression and cruelty of Banu Umayyah towards himself and other muslims and for this reason he did not make them a part of this allocation.
The happinesses of his relatives made the Prophet happy and their worries upset him. Once when he was with his companions in the mosque, Hadhrat Ali came in and looked for a while for a place to sit. Allah's Apostle looked around at the faces of his companions in a way to imply that he wanted them to make room for Ali. Hadhrat Abu Bakr who was sitting to the right of the Prophet noticed what was going on, moved over to the side and called Ali: This made the Prophet very glad and he thus complimented Abu Bakr: After a phase of education and illumination of his own family and relatives, he continued to treat them with love and respect.
The life of the Prophet is seen as a model by muslims in this sense like every other aspect of his life and those who follow in his footsteps always work towards the creation of a peaceful society based on good relationships within family and among relatives. I used to play with the dolls in the presence of the Prophet may the blessing and peace of Allah be upon himand my girl friends also used to play with me. To sum up, the evidence makes it abundantly clear 1 that Muhammad had sexual intercourse with Aisha when she was very young, 2 that this relationship was pursued by Muhammad after he dreamed about her, and 3 that she was his favorite wife.
The Arabs practiced polygamy. In the wake of custom the Prophet Muhammad married some ladies. Hazrat Khadijah was fifteen years older [than] him at the time of marriage. Most of them were his age sake. In his fifties he married Hazrat Aiysha, the daughter of Hazrat Abu Bakr when she was just bloomed to youth. Hinting this marriage some of the orientalists charge Prophet Muhammad as a "pedophile".
It was not only the Prophet Muhammad who had married a young girl [but] even the father of Hazrat Aiysha, Hazrat Abu Bakr had also married a young girl in his sixties. Hence not to be taken seriously.
Islam is utterly inconsistent with moral relativism.
Was Muhammad a Pedophile?
He wearies of the darkness and ignorance, corruption, immorality, idolatry, and disorder which surround him on all sides. He wants to get hold of that power with which he might bring about the downfall of the corrupt and disorderly world and lay the foundations of a new and better one.
He wanted to change the whole structure of society which had been handed down to them from time immemorial.
It seems, then, that they are suggesting a very inconsistent message. When confronted with an immoral practice in another culture, Muslims cry out in one accord, "We condemn these practices, for they are against the eternal, perfect, and unalterable Law of God!
You should remember that he was from a different culture! God had an important reason for it: It should be borne in mind that, like all acts of the Holy Prophet may peace be upon himeven this marriage had a Divine purpose behind it. Hazrat Aisha was a precocious girl and was developing both in mind and body with rapidity peculiar to such rare personalities. She was admitted to the house of the Holy Prophet may peace be upon him just at the threshold of her puberty, the most impressionable and formative period of her life.
It was the Holy Prophet may peace be upon him who nurtured her sensibilities and directed the growth of her faculties to the most fruitful channel and thus she was made to play an eminent role in the history of Islam. Moreover, she was the only virgin lady to enter the House of the Holy Prophet may peace be upon him and was thus very competent to share the feelings of other ladies of younger age who had numerous questions to ask from the Holy Prophet may peace be upon him with regard to sexual ethics and morality.
These ladies felt shy of asking them through the elderly wives of the Holy Prophet may peace be upon him out of modesty. They could speak out their minds comparatively more freely to Aisha who was more or less of their own age group.
Can anyone logically deny this? Young girls who had questions about sex needed someone to talk to, and who better for this task than the young wife of the Prophet? Further, Muhammad wanted to establish puberty as an appropriate age for marriage, so he decided to demonstrate this rule by marrying Aisha. Muslims have failed to offer a sufficient reason for God to ordain the marriage. There are numerous problems with this defense. First, such a response could be used to justify nearly any behavior.
Consider a husband on trial for beating his wife. When he takes the stand, he explains, "Your Honor, many women are victims of spousal abuse, and they need someone to talk to. Out of the kindness of my heart, I decided to beat my wife, so that she would be able to comfort other women whose husbands beat them. For instance, Muhammad allowed husbands to beat their wives.
Was it necessary for Muhammad to beat his wives in order to establish this as a law? Similarly, when an American lawmaker says that killing someone in self-defense is acceptable, no one argues that the lawmaker must go out and kill someone in self-defense if his law is to stand. Hence, the argument that Muhammad needed to marry a young girl to establish puberty as the appropriate age for marriage completely fails. Third, the Muslim claim that Aisha was a "precocious child" strains the evidence.
She was also still playing with dolls. Based on the evidence, Aisha sounds like a normal little girl, not like a young adult.
According to Surah Based solely on However, if we consider early Muslim commentaries on the verse, the understanding I give above appears strongest. To read these commentaries, click here. Many Muslims claim that, as soon as a young girl gets her first period, she is ready to bear children.
This "old enough to bleed, old enough to breed" mentality, aside from being disgusting, is completely false. Children that young are still growing; when they become pregnant, their bodies divert nutritional resources to the developing fetus, depriving the growing girls of much-needed vitamins and minerals. For a discussion of child-brides, click here. The West has discerned the dangers posed by adolescent pregnancies.
Muslim apologists often claim that marriage to young girls was common in biblical times. This may be correct, but it is because these marriages were part of the culture, not because God endorsed them. Whereas many Christian countries have recognized the potential harms brought on by pregnancies among adolescent girls and have raised the legal age for marriage, Muslim countries are often kept from such advancements because of Muhammad. The dangers have even been noted by the United Nations, which issued the following report in an attempt to curb the practices supported by Islam: Traditional cultural practices reflect values and beliefs held by members of a community for periods often spanning generations.
Every social grouping in the world has specific traditional cultural practices and beliefs, some of which are beneficial to all members, while others are harmful to a specific group, such as women.
These harmful traditional practices include female genital mutilation FGM ; forced feeding of women; early marriage; the various taboos or practices which prevent women from controlling their own fertility; nutritional taboos and traditional birth practices; son preference and its implications for the status of the girl child; female infanticide; early pregnancy; and dowry price.
Despite their harmful nature and their violation of international human rights laws, such practices persist because they are not questioned and take on an aura of morality in the eyes of those practicing them.
Child marriage robs a girl of her childhood-time necessary to develop physically, emotionally and psychologically. Her husband, who will invariably be many years her senior, will have little in common with a young teenager. It is with this strange man that she has to develop an intimate emotional and physical relationship. She is obliged to have intercourse, although physically she might not be fully developed.
Health complications that result from early marriage in the Middle East and North Africa, for example, include the risk of operative delivery, low weight and malnutrition resulting from frequent pregnancies and lactation in the period of life when the young mothers are themselves still growing. Early pregnancy can have harmful consequences for both young mothers and their babies.
According to UNICEF, no girl should become pregnant before the age of 18 because she is not yet physically ready to bear children. Babies of mothers younger than 18 tend to be born premature and have low body weight; such babies are more likely to die in the first year of life.
Poor health is common among indigent pregnant and lactating women. In many parts of the developing world, especially in rural areas, girls marry shortly after puberty and are expected to start having children immediately. Although many countries have raised the legal age for marriage, this has had little impact on traditional societies where marriage and child-bearing confer "status" on a woman.
It is unnecessarily dangerous, for a much safer relationship could be crafted if the marriage were to take place several years later, when the girl reaches her late teens. Muslims may respond to this by arguing, "But Aisha never became pregnant, so none of this matters.
Every year, countless young girls, still playing with dolls, are taken to live with much older husbands. Yet the practice of marrying children continues to this day in many Muslim countries, largely because Muslims hold up Muhammad as their highest role model. Life years ago was very rough in the too hot desert. From my personal knowledge, the average life span back then was 50 years.
People used to die from all kinds of diseases. Both parents of Prophet Muhammad peace be upon him for instance, died natural deaths before he even knew them. Muhammad was already more than fifty years old when he consummated his marriage to Aisha, so there was no need for him to marry such a young girl.
But the Prophet of Islam was already well advanced in years.