Big Indonesian Dictionary defines the word "marriage" as(1) an agreement between men and women for married wives (officially),
(2) the marriage. The Quran uses this word for that meaning, in addition to the majazi diartikannya with "sex". This word in its various forms found as many as 23 times. In the language was originally used in the sense of the word marriage "come together".
The Qur'an also uses the word and the word zauwj zawwaja meaning "mate" to the meaning of the above. This is because marriage makes a person has a partner. The word in a variety of forms and meanings repeated no less than 80 times.In general, the Quran only use two words to describe the relations of husband and wife legally. It was also said wahabat (which means "to give") used by the Quran to describe the arrival of a woman to the Prophet., And handed her to be his wife. But apparently the word is only valid for the Prophet. (Surat al-Ahzab [33]: 50).These words, have legal implications in relation to the consent granted (the handover) marriage, as will be explained later.Marriage, or rather "keberpasangan" is a Divine decree upon all flesh. Repetitive nature is confirmed by the Qur'an, among others with his words:Everything We have created pairs that you may be aware (of Allah) (Al-Dzariyat [51]:49).Glory be to Allah who has created all the pairs, both of which have grown in the earth, and and their type (human) or from (creatures) they do not know (Surah Ya Sin [36]: 36).
Pairs IS FITRAHCouples crave a prior adult nature, and encouragement that difficult to stop as an adult. Therefore, religion prescribed DI leaders going meetings between men and women, and then direct the implementation of the meeting so that "marriage", and move on concerns of men and women into peace or sakinah in terms of Al-Quran surah Ar-Rum (30): 21. Sakinah drawn from the root word meaning Sakana silent / calm things after the turmoil. That is why knives sikkin named because he is a tool that makes the animals slaughtered quiet, do not move, after he had been struggling. Sakinah - by marriage - is a dynamic and active tranquility, unlike the death of an animal.To this purpose the Quran, among others stressed the need for physical readiness, mental, and economic for those who want to get married. Although the trustees were asked not to make the weakness in the economy as a reason for refusing suitor: "If they (the would-be law) is poor, then God will make them rich (wealthy) blessing of His grace" (Surah An-Nur [24]: 31). Who do not have the economic capacity are encouraged to exercise restraint and maintain sanctity "Let those who have not been able to (get married) refrain, until Allah gives them ability" (Surah An-Nur [24]: 33)On the other hand it should also be noted, that although the Qur'an asserts that mating pairs or a divine provision for His creatures, and although the Prophet affirmed that "marriage is Sunnah," but in the same time the Qur'an and the Sunnah establish provisions that should be adhered to-the more so because the people he met did practice very dangerous and violate human values, such as inherited his late father forced wife (stepmother) (Sura al-Nisa '[4]: 19). Even by Al-Qurtubi when the ban on the down, there they were married on consensual until the decline of Al-Nisa '[4]: 22 which expressly states.And do not marry women who were married to your father but what 1a1u (forgiven by Allah).Imam Bukhari narrated by the Prophet's wife, Aisha, in a time of ignorance, recognized four kinds of marriage. First, marriage is as applicable today, starting with a proposal to a parent or guardian, to pay dowry and marriage. Second, a husband ordered his wife when they have been sacred from menstruation to marriage (having sex) with someone, and when she was pregnant, so she returned to her husband clocked; This is done in order to get a good offspring. Third, a group of men less than ten people, all of whom intercourse a woman, and when she was pregnant gave birth, she called all the members of the group-not be missed - and then he was appointed one of any one who wished to attributed her child's name, concerned and should not be evasive. Fourth, sex performed by female prostitutes, who put up flags or signs on the doors of their homes and "mixed" with anyone who likes him. Then came Islam forbids the marriage way except the way of the first.
WHO SHOULD NOT be married?The Quran does not specify in detail about who marry, but it is left to the individual taste:Then marry whom you enjoy of women (Surah An-Nisa [4]: 3)Nevertheless, the Prophet Muhammad. states,Usually married woman from his property, or his descendants, or beauty, or because of his religion. Drop the top choice of religion, (otherwise) you will be miserable (Narrated by Abu Hurairah).Elsewhere, the Qur'an provides guidance, thatMen who do not commit adultery (content) rather marry women who commit adultery, or a polytheist woman, and woman taken in adultery is not appropriate in marriage but by men who commit adultery or 1aki polytheistic men (Surah Al-Nur [24): 3) .As a result, like the message of Al-Nur (24): 26,Women are for vile men, and vile men are for vile vile women. And good women are for good men and good men are for good women (pu1a).Al-Quran specifies who can not marry a man.You are forbidden to marry your mothers, your children are female, the female brothers, brothers your father's sister, mother's brothers and sisters are women, daughters of thy brethren the men, children daughters of thy brethren that women, mother-mother who nursed you, sepesusuan sister, mother, wife mother (in-law), children of the wife that the wife pemeliharaanmu which you have little control, but if you do not mix it with your wife (and have you divorce), it is no sin to marry you, (and also forbidden unto you) wives of your real son (in-law), and accumulate (in marriage) two women were sisters, but that has happened in the past. Allah is Forgiving, Merciful. And also forbidden to marry women who are married (Surat al-Nisa '[4]: 23-24).Even if the prohibition to marry another man's wife is something that can be understood, then why-besides the above mentioned - is also forbidden? Here a variety of answers can be put forward.There are affirming that marriage between close relatives, children and grandchildren who give birth to physically and mentally weak, there is also a review of the terms must maintain these relationships in order not to cause discord or divorce, as that can occur between husband and wife. There is another view that some of the above, based kind son, brother, and biological mother, all of which must be protected from lust. There is more to understand the relative perkawõnan ban the Koran in an effort to expand the relationship between families other in order to establish a community.
MARRIAGE BETWEEN DIFFERENT faithsThe Quran also expressly forbids marriage to idolaters as his word in surah Al-Baqarah (2):And do not marry polytheistic women until after their faith.A similar prohibition is addressed to the trustees not to marry women who are in the men's ward idolaters.And do not marry idolaters (with women believers) before they believe (QS A1-Baqarah [2]: 221).According to some scholars even though there are signs that allowmarriage of Muslim men to women of Ahl al-Kitab (followersJudaism and Christianity), the letter of Al-Maida (51: 5, whichstates,And (lawful anyway) for you (to marry) respectable women among women of faith, and the women are respected among the people who awarded the Book (holy) (Surat al-Ma-idah [5]: 5).But the permit has been invalidated by the surah Al-Baqarah verse 221 above. Companions of the Prophet, Abdullah ibn Umar, even said:"I do not know the greater polytheism and idolatry someone who claimed that God was Jesus or one of the servants of God."This opinion is not supported by the majority of the companions of the Prophet and the clergy. They stick to the text of the verse that allows such marriages, and stated that although aqidah Divinity Judaism and Christianity are not entirely the same as the Islamic faith, but the Koran does not name those who embraced Christianity and Jews as idolaters. Allah says in the letter A1-Bayyinah (98): 1 as one of the reasons.Infidels consists of Ahl Al-Kitab and Al-Mushrikeen (stating that) they would not leave his religion before it came to them clear evidence (Surat Al-Bayyinah [98]: 1).This verse makes Gentiles divided in two distinct groups, the Ahl al-Kitab and Al-Mushrikeen. This difference is understood from the word "wa" translated "and", which is expressed by linguists as meaning "to collect two different things."Ban Muslim women to marry non-Muslim men - including men Ahl Al-Kitab - implied by the Al-Quran.This gesture is understood from the editor of the Al-Baqarah (2): 221 inabove, the only guy talking about marriage bolehnyaMuslim women of Ahl Al-Kitab, and not in the leastotherwise offensive. Thus, if the marriageSuch permissible, then surely the verse wouldconfirmed.Prohibition of marriage between different religions was apparently motivated by the expectation of the birth sakinah in the family. The marriage will be lasting and peaceful way of life if there is compatibility between husband and wife, because let religious differences, cultural differences, or differences in education levels between the husband and wife were not infrequently result in failure of the marriage.Indeed verse allows marriage between Muslim men andwomen Utul the Book (Ahl al-Kitab), but the skill wasnot only as a way out of urgent need whenit, but also because a Muslim admit that Isacarrier is God's prophet religion. Thus, the man whousually stronger than women-if Muslims - cantolerated and allowed the Ahl al-Kitab embrace andimplement Shari'a religion,For you your religion and to me my religion (Surah Al-infidels [109]: 6).This contrasts with the Ahl al-Kitab who do not recognize Muhammad. as a prophet.On the other hand should also be noted that the scholars who allow marriage with Muslim men Ahl al-Kitab, also differed on the meaning of Ahl Al-Kitab in this verse, as well as the validity of the law until now. Although I tend to think that the verse is still applicable to this day to all adherents of Judaism and Christianity, but to keep in mind that the Ahl al-Kitab who may marry, is expressed in the editorial text as "minal muhshanat wal ladzina utul book". The word al-muhshnnat here means respectable women who always keep the purity, and the great respect and glorify the Holy Scriptures. This last meaning is understood from the use of the word is always used utuw Quran to explain the administration again great honor. [1] That is why the verse does not use the term Ahl al-Kitab, as in other passages, when talking about the followers of Judaism and Christianity.In the end however scholars disagree about whether marriage should Muslim women Ahl al-Kitab, but as Syaltut Mahmud wrote in a collection of fatwas. [2]The opinions of the scholars who allow it based on the rules of normal Syar'iyah, namely that the husband has the responsibility of leadership to his wife, and has the authority and function of the direction of the family and children. It is the duty of a Muslim husband-based right-assumed leadership to educate children and their families with Islamic morality. Men are allowed to marry non-Muslim women who Ahl al-Kitab, that marriage was a mission of love and harmony, so that eroded from the hearts of his wife's displeasure against Islam. And with her husband the good treatment of different religions with it, his wife can get to know the beauty and virtues of Islam are amaliah practical, so he got out of the impact of treatment both tranquility, freedom of religion, and the rights that perfect, more not less as good wife.Furthermore Syaltut Mahmud insists that if what is described above is not met - as is often the case in the present - the scholars agree not justify the marriage, including by those who had been allowed.
If a Muslim woman is forbidden to marry a non-Muslim fears will be affected or under the control of a different religion with him, then vice versa. The marriage of a Muslim man, the Ahl al-Kitab women should also not be justified if it is feared she or her children would be affected by the values that are contrary to Islamic values.
POLYGAMY and monogamyAl-Quran Surah Al-Nisa '[4]: 3 states,If you fear you will not be able to do justice to the fatherless women (if ye marry), then marry women (else) do you enjoy: two, three or four. Then if you're worried about not being able to do justice (in things that are outward if marrying more than one), then marry one only or slaves you have. That is closer to doing injustice.On the basis of this verse that the Holy Prophet. prohibits collecting in the same time more than four wives for a man. When a decline in this verse, he ordered all who had more than four wives, to immediately divorce their wives so that maximum, each person only marry four women. Imam Malik, An-Nasa'i, and Ad-Daraquthni narrated that the Prophet Muhammad. bin Umayyah said to Ceylon, when it had ten wives.Choose from their four oranq (wife) and divorce the rest.On the side 1ain verse is also the basis bolehnyapolygamy. Unfortunately this verse is often misunderstood. This verse down- As described by the Prophet's wife Aisha ra-while attitudes regarding people who want to marryorphans pretty rich again, and is in maintenance, but did not want to give him a suitable dowry and not treated fairly. This verse forbids it with a sentence structure that is very firm. The mention of "two, three or four" is essentially a claim in order to be fair to them. Editor verse is similar to someone saying 1ain prohibit eating certain foods, and to strengthen the ban saying, "If you're worried about pain when eating this food, then spend it any other food that is in front of you as long as you are not worried sick". Of course, spending another food order just to emphasize the prohibition of eating certain foods that.It should also be underlined that this verse does not make a rule about polygamy, as polygamy was recognized and implemented by the Shari'a religion and customs before. This verse also does not require polygamy or encourage it, he just talked about bolehnya polygamy, and it was a small fire door, which was only passed when absolutely necessary and with no light conditions.If so, then the discussion about polygamy in Sharia Al-Quran, should not be looked at in terms of ideal or good and bad, but it must be viewed from the perspective of legal settings, in a variety of conditions that may occur.It is reasonable for the law - let alone religion is universal and applies any time and conditions to prepare legal provisions that may be happening at one time, although it was only a "possibility".Is not the possibility of a barren wife, or contracted a serious illness, is the possibility that not strange? What is the way out for a husband who can be proposed to deal with this possibility? How does it distribute or acquire biological needs dambaannya to have children? Polygamy when it is the most ideal way. But again it must be remembered that this is not meant suggestion, let alone an obligation. It was left to each according to his judgment. The Qur'an only gives a place for those who want it. There are many conditions other than those referred to, which is also a logical reason for not closing the door to polygamy syaratsyarat not light it.It should also be pointed out that justice required byclause that allows polygamy, is justice infield material. Surat Al-Nisa '[4]: 129 confirmed alsothat,You never will be able to do justice between wives, even though you really want to do so, because it do not be too inclined (to which you love), so you let others in limbo. And if you made repairs and maintains itself (of cheating), then surely Allah is Forgiving, Merciful.Justice is meant by the verse, is justice in the immaterial (love). That's why polygamy is prohibited liver and heart indulge in exaggerated tendencies to a loved one. Thus it is not appropriate to make this verse as an excuse to close the door tightly-meeting polygamy.MARRIAGE LEGAL TERMSFor the validity of marriage, the scholars have formulated many pillars and or condition, which they understood from the verses of Al-Quran and the traditions of the Prophet.The existence of a husband and wife, trustee, two witnesses, dowry and the implementation of consent and granted a pillar or a requirement that the details may differ between a cleric / 1ain school to school, not here the place to be degraded.Candidate must be a man's wife who was not legally married to another man, or not in a state of 'iddah (waiting period) is good because her husband died, or divorced, pregnant, and certainly did not include those who are forbidden to marry, as mentioned above.Guardians of the prospective husband is not required, but the guardian of the bride and licenses assessed absolute existence by many scholars based on the words of the Prophet.Not valid marriage except with a (permit) guardian.Al-Quran suggests this by his words addressed to the trustees:... Be ye (O ye guardians) stand in their (women who have been divorced) to marry (again) with her husband baka1, if there is a willingness among them in a way that kindness (Surah Al-Baqarah [2]: 232).According to some scholars such as Imam Shafi'i and Imam Malik, "If they do not have the right to sainthood, then ban the above verse means nothing," and therefore also to the trustees addressed the word of God.You shall not marry (marry) the idolaters (with women mukminah) before they are believers (Surah Al-Baqarah [2]: 221).Moderate when the Qur'an speaks to men declare it,You shall not marry polytheistic women until after their faith. Truly believing slave woman is better than a woman even though he pulled his idolatrous heart (QS AlBaqarah [2]: 221).There is also another kind of cleric Abu Hanifah, Zufar, Az-Zuhri and-other 1ain found when a woman married without the illegitimate legal guardian, for couples who dikawininya sekufu '(equivalent) with him. Those who adopts this cue stick to the Quran:If the expiration of the iddahnya (women whose husbands died), it is no sin for you (protect the trustees) let them do for themselves by worthy (Surah Al-Baqarah [2): 234).The above verse, according to Saxon's, implies the rightwomen are free to do whatever is good - not justornate, traveling, or to accept the proposal - asopinion requires the trustee, but also includesthemselves married without a wali. In addition, theSaxon, Al-Quran as well-and not just once-activity attribute married to women, such asas his word,Until she married husband la ~ n (Surah Al-Baqarah [2]: 230).It should be underlined that the above verses are used as an excuse by those who do not require the trustee, spoke about the widows, so that even if their opinions are acceptable then the absence of the guardian are limited to widows, not girls. This view can be a middle way between these two contradictory opinions above.The writer is very wise to remain present guardian, both for girls and widows. It is something that is very important because "if things happen that are not desirable," then there is the back that can be used as a reference. This is in line with the spirit of the Qur'an command that says, "Marry them with the permission family (host) them." (Surah al-Nisa '[4]: 25). Although this verse was revealed relates to female slaves who may marry.The second thing required for the implementation of marriageare valid witnesses. The author did not find thisexpressly mentioned by the Quran, but the manyHadith mention. Were different opinions among scholarsconcerning the legal status of witnesses. Imam Abu Hanifah,Shafi'i, and Maliki requires witnessesmarriage, they are just different opinions whether the testimonyit is a requirement of perfection marriageprosecuted. Before the couple "mixed"(Have sex) marriage valid or conditions, whichdemanded their presence at the ceremony performed.However the difference was, but scholars agree that secret marriage banned, based on the Prophet's command to spread the news of the wedding. What if the witnesses were asked to keep the wedding? Imam Shafi'i and Abu Hanifa vote is legitimate, while Imam Malik considered that the terms of such marriage annulled {fasakh). Dissent was born from their analysis of the function of witnesses, whether they are religious functions, or merely aim to cover the possibility of disagreements. Ibn Rushd explains in his book Al-Mujtahid Bidayat.In this context see how important marriage records set by law, but on the other hand were not recorded during the marriage there are two witnesses-still considered valid by religion. Even if the two witnesses are required to keep the marriage had witnessed it, the marriage still considered valid in the eyes of Islamic law experts Shafi'i and Abu Hanifa.However, according to the writer, in the context ofkeindonesiaan, although such marriages legally assessedaccording to religious law, but under the hand of marriage can lead to sin for the perpetrators, for violating the terms set by the Government and the Parliament (Amri Ulil). The Quran commands Muslims to obey every Ulil Amri do not conflict with God's laws. In terms of recording, he not only does not contradict, but rather very much in line with the spirit of the Qur'an.The third thing in the context of marriage is dowry.The Quran explicitly instructed to prospective husband to pay dowry.Give dowry (mahr) to the women (who you marry) as giving a full kerelann (QS A1-Nisa '[4]: 4).The husband is obliged to hand over dowry or dowry to his future wife.Dowry is a symbol of the readiness and willingness of the husband to provide for his wife and child born to her, and as long as it is a symbol of dowry, be it one bit.In fact:The best dowry is as light-light.As soon as the words of the Prophet., Although the Koran does not forbid to give as much dowry (Surat al-Nisa '[4]: 20). This is because the marriage contract is not selling and not the price of a woman's dowry. According to the Qur'an, the husband may not take back the dowry, unless the wife let go."Have you (O ye husbands) will take it back to the way charges are false and the real sins? How do you take it when one of you (husband or wife) te1ah paved (secret / mixed) with some others (wife or husband) and they (the wives) have taken from you a very strong agreement (Surah Al-Nisa '[ 4]: 20-2l).Religion recommends that dowry is something material, because it's for people who do not have it advisable to postpone marriage until he has the ability. But if by some reason, he had also married, had become an iron ring.Look though the ring of steel.As soon as the words of the Prophet. If this was not its beingmarriage can not be suspended again, new dowrymay be taught some verses of Al-Puran. Prophetonce said,I have thee marries her with what you have from the Al-Quran. (Narrated by Bukhari and Muslim through Sahl bin Sa'ad).The granted consent and marriage, it is essentially a pledge of future wife, through her guardian, and from the prospective husband to live with one mind, in order to realize the sakinah, to exercise any guidance from liability. Seakar consent obligatory words, so that consent can mean: or at least not "embody an obligation" that bend over the ability to build a home sakinah. Submission greeted with qabul (acceptance) of prospective husband.To strengthen the pledge, then handing it in view of Imam Shafi'i invalid unless using what is termed by the Holy Prophet. the Word of God, by his saying:"Sex on the basis of you being lawful sentence of God."The sentence in question is the second God lafadz (words) and zawaj marriage (married) used Al-Quran. Imam Malik membolehkanjuga the word "give" as the translation of the word wahabat as mentioned in the introduction. Scholars are not valid lafadz judge granted consent and which contain "proprietary", "awarding", and so on, because the words are not used as well as the Koran does not reflect the nature of the marital relationship desired by him. Marital relationship is not the ownership of the party to the other party, nor surrender oneself to the husband, precisely because it's really a not approve lafadz Mahabat (awarding) was used in the wedding contract. Partnership relationship is implied by the word meaning zauwj partner. Husband and wife are a couple, and vice versa. This word gives the impression that her own husband is not yet complete, the wife too. Just like the railroads, when only one train re1 just can not walk, or let's say like a pair of earrings in the ears, if he did not just next serves as jewelry.Marry men and women are compiling it in a container of marriage, so it was natural that the effort was described by Al-Quran by using the word "marriage" that linguistic meaning is as stated in the introduction to "collect".That the Qur'an uses the word wahabat special to the Prophet. is the one which is fair, because anyone of his time reasonable to merge his desire for the sake of the Prophet.By Allah, you will not believe (perfect) to obey your heart desires to what I command.Thus the words of the Prophet. In another occasion the Prophet said:One of you will not believe, that he loves me more than his love for his parents, his children and all mankind (Narrated by Bukhari and Muslim by Anas bin Malik).Meaning is in line with God's word,The Prophet (as) more important for the believers than themselves (Surat al-Ahzab [33]: 6).That is the Word of God in terms of legitimate marriage; sentence itself according to the Quran:Te1ah perfect as the sentence is right and fair, and no one can change His Words (Surat al-An'am [6]: 115)."He was full of virtue" (Surah Al-A'raf [7]: 137), again "And that's the word of Allah the Most High" (Surah Al-Tawbah [9): 40). With words that Allah gives to the prophet Zechariah in old age, again his wife was barren, "a boy named John who became a role model, good at keeping themselves, as well as a prophet" (Surah Ali 'Imran [3]: 39). With the phrase God created Jesus A.S. without a father, and recognition as "one of the leading in the world and in the Hereafter, and among those brought near to God" (Surah Ali 'Imran [3]: 45).Handover of marriage done God's words that are so, so that the prospective husband and wife realize how holy they are natural events. And in the same time they try to make their home life sheltered by that sentence meanings: truth, justice, lasting unchanged, full of sublime virtue, and blessed with a pious son, who became a role model, intelligent restraint, as well as being the leading in the world and in the hereafter more closer to God.
ROPES WEDDING ADHESIVELove, mawaddah, mercy and trust God, that's the ropesadhesive spiritual marriage, so that the love vanished andmawaddah broke up, still there is mercy, and even if it does notremaining, there is still a mandate, and during the couple's religion,amanahnya maintained, because the Qur'an commands,Pergaulilah wives well and if you no longer like (love) they (do not disconnect the marital relationship), it may be that you do not like something, but God made him (behind it) the good of the many (Surah al-Nisa '[4 ]: l9).Mawaddah, composed of letters mwdd-, whose meaning revolves around the spaciousness and emptiness. Mawaddah is toleration and emptiness of ill will. He is love plus. Is not that loving, occasionally annoyed her that her love faded even broken. But the heart bersemai mawaddah, is no longer going to break up, as can happen in people who have sex. This is because his heart is so airy and empty of ugliness so that the doors had been closed for infestation and unseen evils (which may come from the partner). So more or less expert commentary Ibrahim Al-Quran Al-Biqa'i (1480 AD) when interpreting the verses that talk about mawaddah.Rahmah is a psychological condition arising in the livera result of seeing the helplessness that encourages theconcerned to empower them. Therefore infamily life, the husband and wife willeven serious struggle for the good of the spouses and reject all that annoying and mengeruhkannya.Al-Quran in order to underline this because no matter how great the fabric of one's marriage, he must have a weakness, and no matter how weak a person, there's also an element of strength. Husband and wife do not escape from such a situation, so that husband and wife should strive to complement each other.Your wives (husbands) are garments for you and you are clothing for them (Sura Al-Baqarah [2]: 187).This verse does not only imply that the husband and wife need each other as human beings need clothes, but it also means that the husband and wife were each according to his own nature-deficiency should be able to function "shortfall partner". as clothes cover nakedness (lack of) users.Marriage is a mandate, outlined by the Apostle Saw. inhis saying,You wife received based trust of Allah.Amanah is something that is handed over to other parties along with the security of the donor because of the belief that what is mandated, it will be well maintained, and safe existence in the hands of those entrusted.Wife is a mandate in the arms of her husband, the husband was mandated in the lap of his wife. No way parents and their families will bless the marriage without a sense of trust and security. Husband and wife likewise would not be in a relationship without feeling safe and trust their partner.Kesediasn a wife to live with amen, leaving parents and familyraised, and "change" all that with fullwillingness to live with a man to "foreign" to her husband, and be willing to reveal his innermost being. All of that is that it is impossible, unless he feels confident that kebahagiannnya with her husband will be greater than the happiness with her father, and to her husband's defense is not much less than the defense of his siblings. Confidence is what poured wife to her husband and that is called Al-Quran mitsaqan ghalizha (very strong agreement) (Surah Al-Nisa '[4): 21).
HUSBAND IS A LEADER FAMILYFamily, or let's say the family is the smallest unit of husband and wife, or a father, mother, and children, who take shelter under one household. This unit requires leadership, and in the view of the Al-Quran is the father of a reasonable lead.The man (husband) is a leader for women (wives) (Sura al-Nisa '[4]: 34).There are two further reasons set out in the paragraph above relating to the election, namely:a. Because Allah favored some of them over others, andb. Because they (the husbands are required) to spend of their property (for the wife / family).
The second reason seems quite logical. Is not behind any obligation there right? Is not that paying obtained?As for the first reason, it is related to psychological factors men and women. While psychologists found that women run under the guidance of feelings, while men under reasonable consideration. Although we often observe that women are not only equal the man da1am terms of intelligence, sometimes even surpass them. The main specialty of women is at a very delicate feelings. This feature is very necessary in caring for the child. Men being the main features is its consistency as well as the tendency to think in practical terms. This feature makes it entrusted the leadership of the household.The wives have equal rights with obligations under way but the husbands kindness will have a degree of advantage over them (the wives) ". (Surah A1-Baqarah [2]: 228).The degree of tolerance it is the husband to his wife to relieve some liability wife. Therefore, al-Shaykh wrote mufasirin (Professor of the commentators) Imam Tabari, "Although this verse compiled in newsroom, but the point is recommended for husbands to treat their wives with merit, so they can get that degree."Imam Al-Ghazali wrote, "Know that the intendedwith good treatment to his wife, not withoutbother him, but be patient in his guilt, andtreat it with tenderness and forgiveness, as heshed emotion and anger. ""The successful marriage is not achieved unless both parties observe the rights of others. Of course it is a lot of, among others, is that a husband is like the government, and in his capacity as such, he is obliged to consider the rights and interests of his people (his wife). The wife was obliged to listen and follow, but on the other hand women have the right of her husband to look for the best when a discussion. "So more or less wrote Al-Imam Fakhruddin ar-Razi.Again, leadership is a privilege but at the same time no small responsibility.If a meeting point in the discussion is not obtained, sofeared rift occurred, then exit theroom contact parents or elders toask for advice, or even then expected to interferethe hands of wise men to finish. In this contextThe Quran says,If you fear there is dispute between the two, so Here am an Hakam (peacemaker) of a family man, and a woman Hakam from ke1uarga. If both (husband and wife and the Hakam) to make amends, niscapa Allah give guidance to both (husband and wife). Surely Allah is Knower, Knowing (Al-Nisa '[4]: 35).
PURPOSE OF MARRIAGEAt first glance one might say, especially young people, that the"Sexual fulfillment is the main goalmarriage, and thus its main function isreproduction ".Is this true? Let us firstunderlined that in view of the teachings of Islam, sexnot something dirty or unclean, but clean andshould always be clean. Why dirty, or should be avoided,was God who commanded implicitlythrough the law of sex, even explicitly include theSurah Al-Baqarah (2): 187,He knows that you can not hold your pleasures, so God forgive you and forgive you. So hold intercourse with them (your wives), and seek what God has ordained for you.In another verse Allah says:Your wives are fields (planting spot) for you, so go (garaplah) fields you how ~ just you please (Surah Al-Baqarah [2]:223).Because
sex should be clean, then the relationship should proceed in an
atmosphere of sacred and clean; should not be carried out in a dirty,
dirtiness or situation. Therefore, the Holy Prophet. recommends that pray before sex begins.Some verses of Al-Quran is very interesting to contemplate in the context of our discussion are:(Allah) the Creator of the heavens and the earth. He made for you and your own nature, couples, and type of livestock and couples too, made his breed you that way ... Nothing similar primarily to Him, and He is the All-Hearing, All-Seeing "(Surah Al-Shura [42]: 11).Animals for breeding pairs, humans too, so the message above paragraph. But
in the above paragraph does not mention the phrase mawaddah and mercy,
as confirmed when the Qur'an speaks of human marriage neighbor.Among
the signs (the greatness and power of) Allah is He created pairs of
your kind that you (each) to obtain the peace of the (pair) of his, from
maketh among you mawaddah and mercy. Verily it is really there are signs for those that think (Surat Al-Rum [30]: 21).Why is that? Not because the people were given the task by him to build civilization, the man given the task to become caliph in this world.Love, and mercy mawaddah is granted by God to a husband and wife are on a difficult task but glorious. Angels were willing to do it, but given the honor of God to man.Similarly
glimpse of Al-Quran on marriage, of course, small sheet does not
describe a perfect insight into the Bible, but at least what is stated
above is expected to give an overview. Hope. []