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Marriage Concerning Society And Religious Perspective:
Marriage is a social institution as old as the human race itself. It may be defined as relations between a man and a woman which is recognized by custom or law and involves certain rights and duties, both in the case of the parties entering the Union, and in case of the children born of it. Marriage has thus two main functions to perform: it is the means adopted by human society for regulating relations between the sexes; and it furnishes the mechanism by means of which the relations of a child to the community is determined. The rites and ceremonies of marriage have been different with different peoples and in different ages but these two functions mentioned above are common throughout. It always implies the right of sexual intercourse as allowed and recognized by society and the duties of the parents in bringing up children. Islam recognizes this institution and accepts it as the basis of human society after purging it of all those evils which had penetrated it. Firstly, Islam does not regard it as a union only for the gratification of sexual lust, but a social contract with wide and varied responsibilities and duties. The reason behind it is that, according to the Divine Faith, a woman is not a plaything in the hand of man but a spiritual and moral being who is entrusted to him on the sacred pledge to which Allah is made a witness. The wife is, therefore, not meant to provide sensuous pleasure only to the male, but to fully co-operate with him in making the life of the family and ultimately of the whole humanity significantly meaningful. The Holy Qur'an has in so many verses pointed out the different purposes of marriage. It states: "And of His signs is that He has created wives for you from yourselves that you might find quiet of wind in them, and He put between you love and affection" (xxx. 21). In this verse it has been said that the female is not inferior to the male in the sense that the former is created out of a superior stuff while the latter comes of a base origin. Both man and woman are the progeny of Adam and thus both have the same soul. The purpose of marriage, according to the Holy Qur'an, is therefore, the union of the two souls which are one in essence. Their separate existence is an unnatural state of their being which changes into the natural state when they are united by marriage and thus are brought close to each other physically, mentally and emotionally. Both man and woman are the joint heirs of the grace of life, and unless there is a very close and intimate form of companionship in them, they cannot enjoy the true grace of life. "He it is Who created you from a single soul, and of the same did He make his spouse, that he might find comfort in her" (vii. 189). "Comfort" implies much more than a mere sexual gratification. It is not too much to say that the whole conception of the marriage relation in Islam is charged with spiritual and moral ideas, and must of necessity elevate the status of matrimonial alliance in the individual and social life. In Islam the union of the sexes has been purified and the joy of the married relation secured by the absolute prohibition of every kind of extra-matrimonial connection. The Holy Qur'an stresses upon the people to marry as it is the most effective means whereby one can lead a virtuous life free from immorality and emotional inhibition. The Holy Qur'an says: "They (your wives) are as a garment to you, and you are as a garment to them" (ii. 187). The mutual relation of husband and wife is here described in words which could not be surpassed in beauty. Herein is the correct description of the relationship between the two. The husband and the wife are for mutual support, mutual comfort and mutual protection, fitting into each other as garments fit into each other. Then the Holy Qur'an also makes it clear that this union is not a temporary relationship between two individuals of opposite sexes: It is a permanent and enduring relationship in the sense that both the parties should put in their earnest endeavors to lead their lives in perfect harmony and acquitting themselves creditably of the responsibilities saddled upon them by entering into this sacred contract. The Holy Qur'an further points out that sexual gratification in the married life is not meant only for the satisfaction of the physical lust, but it must be directed to some higher ends. "Your women are tilth for you, so go into your tilth as ye like, and provide beforehand for your souls, and fear Allah and know that you are going to meet Him" (iii. 223). Here the wives are likened to the cultivable land which are ploughed for sowing and reaping the produce (in the form of offspring) and not merely for carnal indulgence. The concluding part of the verse refers to still higher and sublime ends which tell that even in the height of carnal pleasures the moral and spiritual responsibilities should not in any way be lost sight of; rather one should be more conscious to them when one is enjoying physical pleasures as these are the moments when the fear of the Lord and the accountability in the Hereafter is likely to be blurred or effaced from one's mind.
Marriage is a social institution as old as the human race itself. It may be defined as relations between a man and a woman which is recognized by custom or law and involves certain rights and duties, both in the case of the parties entering the Union, and in case of the children born of it. Marriage has thus two main functions to perform: it is the means adopted by human society for regulating relations between the sexes; and it furnishes the mechanism by means of which the relations of a child to the community is determined. The rites and ceremonies of marriage have been different with different peoples and in different ages but these two functions mentioned above are common throughout. It always implies the right of sexual intercourse as allowed and recognized by society and the duties of the parents in bringing up children. Islam recognizes this institution and accepts it as the basis of human society after purging it of all those evils which had penetrated it. Firstly, Islam does not regard it as a union only for the gratification of sexual lust, but a social contract with wide and varied responsibilities and duties. The reason behind it is that, according to the Divine Faith, a woman is not a plaything in the hand of man but a spiritual and moral being who is entrusted to him on the sacred pledge to which Allah is made a witness. The wife is, therefore, not meant to provide sensuous pleasure only to the male, but to fully co-operate with him in making the life of the family and ultimately of the whole humanity significantly meaningful. The Holy Qur'an has in so many verses pointed out the different purposes of marriage. It states: "And of His signs is that He has created wives for you from yourselves that you might find quiet of wind in them, and He put between you love and affection" (xxx. 21). In this verse it has been said that the female is not inferior to the male in the sense that the former is created out of a superior stuff while the latter comes of a base origin. Both man and woman are the progeny of Adam and thus both have the same soul. The purpose of marriage, according to the Holy Qur'an, is therefore, the union of the two souls which are one in essence. Their separate existence is an unnatural state of their being which changes into the natural state when they are united by marriage and thus are brought close to each other physically, mentally and emotionally. Both man and woman are the joint heirs of the grace of life, and unless there is a very close and intimate form of companionship in them, they cannot enjoy the true grace of life. "He it is Who created you from a single soul, and of the same did He make his spouse, that he might find comfort in her" (vii. 189). "Comfort" implies much more than a mere sexual gratification. It is not too much to say that the whole conception of the marriage relation in Islam is charged with spiritual and moral ideas, and must of necessity elevate the status of matrimonial alliance in the individual and social life. In Islam the union of the sexes has been purified and the joy of the married relation secured by the absolute prohibition of every kind of extra-matrimonial connection. The Holy Qur'an stresses upon the people to marry as it is the most effective means whereby one can lead a virtuous life free from immorality and emotional inhibition. The Holy Qur'an says: "They (your wives) are as a garment to you, and you are as a garment to them" (ii. 187). The mutual relation of husband and wife is here described in words which could not be surpassed in beauty. Herein is the correct description of the relationship between the two. The husband and the wife are for mutual support, mutual comfort and mutual protection, fitting into each other as garments fit into each other. Then the Holy Qur'an also makes it clear that this union is not a temporary relationship between two individuals of opposite sexes: It is a permanent and enduring relationship in the sense that both the parties should put in their earnest endeavors to lead their lives in perfect harmony and acquitting themselves creditably of the responsibilities saddled upon them by entering into this sacred contract. The Holy Qur'an further points out that sexual gratification in the married life is not meant only for the satisfaction of the physical lust, but it must be directed to some higher ends. "Your women are tilth for you, so go into your tilth as ye like, and provide beforehand for your souls, and fear Allah and know that you are going to meet Him" (iii. 223). Here the wives are likened to the cultivable land which are ploughed for sowing and reaping the produce (in the form of offspring) and not merely for carnal indulgence. The concluding part of the verse refers to still higher and sublime ends which tell that even in the height of carnal pleasures the moral and spiritual responsibilities should not in any way be lost sight of; rather one should be more conscious to them when one is enjoying physical pleasures as these are the moments when the fear of the Lord and the accountability in the Hereafter is likely to be blurred or effaced from one's mind.
In Conclusion:
1. Marriage is defined as relations between a man and a woman which is recognized by custom or law.
2. In the case of the parties entering the Union, and in case of the children born of it.
3. It always implies the right of sexual intercourse as allowed and recognized by society and the duties of the parents in bringing up children.
4. Islam does not regard it as a union only for the gratification of sexual lust, but a social contract with wide and varied responsibilities and duties.
5. According to the Divine Faith, a woman is not a plaything in the hand of man but a spiritual and moral being who is entrusted to him on the sacred pledge to which Allah is made a witness.
6. The wife is, therefore, not meant to provide sensuous pleasure only to the male, but to fully co-operate with him in making the life of the family and ultimately of the whole humanity significantly meaningful.
7. Both man and woman are the progeny of Adam and thus both have the same soul. The purpose of marriage, according to the Holy Qur'an, is therefore, the union of the two souls which are one in essence.
8. The husband and the wife are for mutual support, mutual comfort and mutual protection, fitting into each other as garments fit into each other. Then the Holy Qur'an also makes it clear that this union is not a temporary relationship between two individuals of opposite sexes: It is a permanent and enduring relationship in the sense that both the parties should put in their earnest endeavors to lead their lives in perfect harmony and acquitting themselves creditably of the responsibilities saddled upon them by entering into this sacred contract
| Reference: Holy Al-Qur’an Abul Husayn Muslim ibn al-Hajjaj Qushayri al-Nishapuri (Arabic: أبو الحسين مسلم بن الحجاج القشيري النيشابوري; Persian: مسلم نیشابوری; lived c. 206–261 AH/c.821-875 CE) was the author of the second authentic sahih collection of hadith in Sunni Islam, Sahih Muslim : The Book of Marriage (Kitab Al-Nikah) http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/muslim/008.smt.html |
Assume that in our society there is not any law or custom regarding marriage. We human beings dose not aware of marriage. i.e. We do not know the function or the custom marriage. So what the situation would we face in our society? A man is having sexual intercourse with an woman, they are enjoying one another [sexual pleasure] without bound. A man is free from the woman’s responsibility. Certainly the woman fallen in pregnancy troubles and will lose her ability to lead her life without social support. A child born in an secure less society where no man is taking responsibility to adopt the child. Men are leading their freedom of life and women are facing their menstrual, pregnancy and physical problems. That is what women whose are the sister of us according to the child of Adam & Eve. But no human being show patience and heart to the women. And certainly a Child who will born in that society will lose his/her rights that should it get in it’s early life. It is marriage, A man is responsible for the child and it’s mother, he must have to bear their responsibility in association with his or her child.
If there would not have any custom like Marriage.
1. No man would be claimed for the authority of the new born child.
2. A child would face secure less social relation.
3. A child life would become secure less.
4. Women would face the men’s dominant according to their sexual freedom of life.
5. A women would never get support from a reasonable relation.
Marriage Dose not Mean What Idiot Ali Sina Quoted Again And Again Concerning Having Sex. How Stupidity a brainless can show some of those are here.
Idiot Ali Sina's Article:
See The Truth :
Idiot Ali Sina's Article:
See The Truth :
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| Ali Sina |
“Ayatollah Montazeri vs. Ali Sina”
1. Sina : Muhammad married Ayesha when she was 6-years old and consummated his marriage with her when she was 9-years-old. How could a 54 year-old man, calling himself the messenger God and the example to follow have sexual feelings for a 9-year-old girl?It is not proper for a messenger of God to have sexual feelings for a little girl and it is unconscionable to act on them. In this day and age if a 54-year-old man has an intercourse with a 9-year-old girl he will be jailed and prosecuted as a pedophile. Why should the Prophet be forgiven?
2. Sina : Khadijah was a wealthy woman and the Prophet was a poor employee of her. Marrying a wealthy woman for him was climbing the ladder of social status. Being a poor young man, no one paid attention to him. Kadijah was to him a boon. She gave him the comfort and the ease of mind from financial worries. With a wealthy wife he could afford to retreat to his cave and let his imagination fly – meet Jinns, battle with Satan, converse with Gabriel, and other creatures that haunted his feeble mind. The fact that Muhammad remained faithful to Khadijah was not due to his chastity or loyalty but because she was a powerful woman and he lived in her house eating her food and depending on her money for. At that time Muhammad had no followers and he would have lost everything had he offended his rich wife. That would have destroyed him completely. However, he showed his true colors when he came to power and nothing could stop him from doing what he pleased. It was then that he broke all the norms of the decency by the leave of his Allah.
3. Sina
The Prophet married Khadijah, as I explained above, for her wealth. After her death he married Ayesha who was only 6 years old and due to Abu Bakr’s request he did not consummate his marriage with her for three years. During this time he needed a woman. The non-believers would not marry him. They thought he was a lunatic. Among his handful of followers there were few eligible women with whom he could marry. Sauda was a Muslim woman and a widow. She was ideal under the circumstances. She could warm his bed and take care of his needs. He married her two months after the death of Kahdijah. Khadijah and Sauda were the only wives of the Prophet, with whom he married not for lust but out of necessity. Hafza, the daughter of Omar also may have not been very beautiful, according to her own father and Muhammad may have married her to please his friend. Imagine being a woman and knowing that your husband has married you not for love but for political reasons. His other wives were all beautiful young women in their teens. Muhammad married them or simply slept with them without marrying them only because of their looks. Sometimes he had to bend a few rules and make Allah reveal a few verses in order to allow him get what he wanted, as in the case of Zeinab Bent Jahsh, Mariyah and Aisha. None of his wives were suffering from malnutrition or were lonely poor widows prior to marrying him. The stories of Safiyah, Mariyah and Zeinab are love stories, flavored with lust, betrayal and crime. You also correctly described the deplorable condition of the slave girls in those days, but you forgot to mention that those slave girls were free before the Prophet reduced them into slaves. Are you saying that these women should have been grateful to Muhammad for killing their loved ones and sell them in the markets to a Muslim who would use them as a maid and a sex slave?
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