5. It is permissible to implement what has been seen in a good

dream. 7 Ibid., pp. 43-49. Human Lifespan Development T he process of human development is mentioned several times in the Qur'an: {And certainly did We create man from an extract of clay. Then we placed him as a sperm-drop in a firm lodging [the womb]. Then We made the sperm-drop into a clinging clot, and We made the clot into a lump [of flesh], and We made [from] the lump, bones, and We covered the bones with flesh; then We developed him into another creation. So blessed is Allah, the best of creators.} (Qur'an 23: 12-14) These processes of development within the uterus have been confirmed by science. {O people, if you should be in doubt about the resurrection, then [consider that] indeed, We created you from dust, then from a spermdrop, then from a clinging clot, and then from a lump of flesh, formed and unformed Ð that We may show you.

And We settle in the wombs whom We will for a specified term, then We bring you out as a child, and then [We develop you] that you may reach your [time of] maturity. And among you is he who is taken in [early] death, and among you is he who is returned to the most decrepit [old] age so that he knows, after [once having] knowledge, nothing. And you see the earth barren, but when We send down upon it rain, it quivers and swells and grows [something] of every beautiful kind.} (Qur'an 22: 5) The analogy of a plant is actually provided to refer to the stages and changes of growth, but it also provides an example of death and resurrection: {And Allah has caused you to grow from the earth a [progressive] growth.} (Qur'an 71: 17) Humans develop and grow throughout their lifespan. This development occurs in many facets, including spiritual, psychological, emotional, intellectual, social, and physical. The H main focus of development in the Islamic sense is spiritual or moral, with importance given to nurturance of a relationship with Allah ( ) and development of a righteous character.

The other aspects of development should contribute to one's spiritual advancement in various ways. As such, all of these components are inseparable, and they reinforce each other. Allah ( H ) indicates in the Qur'an that development occurs in progressive stages from conception until death. These stages have been pre-determined and pre-designed by Allah as part of the human experience. If Allah has determined this, it must have a purpose.

Allah ( H ) says: {What is the [matter] with you that you do not attribute to Allah [due] grandeur while He has created you in stages?} (Qur'an 71: 13-14) {[That] you will surely experience state after state.} (Qur'an 84: 19) These verses indicate that humans will go through these successive stages, from prenatal to infancy, to childhood, to adolescence, to early adulthood, to middle adulthood, to late adulthood. However, while the general pattern is there, there will be differences in terms of variables, processes, experiences, limitations, and timeframes. Some people have been endowed with intellectual abilities that may lead them to advance more quickly in this area; others may be born with mental handicaps, such that their physical development progresses, but their intellectual development remains the same. Some of whom we are may remain the same, but the greater part seems to change with each passing moment. It is interesting to note H that Allah ( ) provides us with the skills and abilities that are needed for each stage of life.

Young children, for example, are interested in play; at the age of three or four, they begin to develop mental representations (pictures) that allow them to engage in imaginative and pretend play. Their social skills also mature so that they may engage with their peers. In the area of cognitive development, adolescents develop skills for abstract and hypothetical H thinking just at the same time that Allah ( ) begins to hold them accountable for their choices and decisions. We are influenced by many factors in our lives, including parents, siblings, peers, teachers and the media, which will be discussed in the social psychology section. It is not possible to cover the complete area of developmental psychology in this book, but we will touch upon a few areas.

The importance of bonding and breastfeeding Allah ( H) says: {Mothers shall nurse [breastfeed] their children two complete years for whoever wishes to complete the nursing [period]. Upon the father is their [the mothers'] provision and their clothing according to what is acceptable. No person is charged with more than his capacity. No mother should be harmed through her child, and no father through his child. And upon the [father's] heir is [a duty] like that [of the father].

And if they both desire weaning through mutual consent from both of them and consultation, there is no blame upon either of them. And if you wish to have your children nursed by a substitute, there is no blame upon you as long as you give payment according to what is acceptable. And fear Allah and know that Allah is Seeing of what you do.} (Qur'an 2: 233) {And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the final destination.} (Qur'an 31: 14) | At the time of the Prophet ( ), women were encouraged to breastfeed, but they undoubtedly had no idea of the amazing qualities of this simple fluid that flowed from a woman's breast.

Throughout the years, scientists have begun to discover the true nature of breast milk and the innumerable benefits that are bestowed upon both the mother and the baby Ð not only in the substance itself, but also through the process of breastfeeding. The many physical benefits include: providing the baby with adequate nutrition unique to his or her needs, passing antibodies from the mother to the baby to give protection from illness and disease, enhancing jaw and teeth development through sucking, decreasing the risk of allergies and infections, and many more. These may have positive effects on other areas of the child's development as well (social, cognitive and psychological). It is interesting to note that the World Health Organization recommends exclusive breastfeeding up to six months of age, with continued breastfeeding along with appropriate complementary foods up to two years of age or beyond.1 Probably even more significant are the psychological benefits of breastfeeding. Breastfeeding is an essential and natural component in the process of conception, pregnancy and mothering.

The mother who breastfeeds experiences the tremendous blessings of fulfilling 1 World Health Organization, Breastfeeding, retrieved October 5, 2009 from http://www.who.int/topics/breastfeeding/en/. her natural role. Through this phenomenon, mother and baby bond together in a special relationship unlike any other, one that resists the strongest attempts to break it. This bonding and attachment is critical for later development. Studies have clearly shown that the degree of attachment at age one provides a preview of the child's social and personality development in the years to come. Securely attached infants tend to become children who interact with adults in appropriate ways and who are more competent in a wide array of social and cognitive abilities.

Insecure infants are more likely to display problems in later years, such as aggressiveness, overdependence and an increased likelihood of becoming delinquent during adolescence. Allah knows the importance of the mother-child relationship and provides a wonderful mechanism through which to cement this bond. The aging process {And he to whom We grant long life We reverse in creation; so will they not understand?} (Qur'an 36: 68) {Allah is the One Who created you from weakness, then made after weakness strength, then made after strength weakness and white hair. He creates what He wills, and He is the Knowing, the Competent.} (Qur'an 30: 54) Throughout the lifespan, a process called senescence occurs; this is the gradual decline in physical functioning related to age. One of the most widely accepted theories in the area of developmental psychology is that aging is a normal and natural occurrence, incorporated into the genetic plans of all species.

Although this may seem obvious, there have been other attempts to explain how and why aging occurs. Evidence for this theory comes from the finding that every species seems to have a genetically determined maximum lifespan. While the average life expectancy for humans has increased, the maximum lifespan has remained stable (approximately 120 years). There is also research to suggest that at an early age, our genes trigger hormonal changes in the brain and regulate the cellular reproduction and repair process. At some point in the process, the genes that promote growth are `switched off,' and those that promote aging are turned on.

This leads to a steady decline in the functioning of the body until death occurs. One may see changes not only in physical functioning, but in the cognitive, emotional and psychological domains as well. The descriptions in the Qur'an of these phenomena are precise, highlighting the various stages of human development. The death experience Death is the opposite of life; it is when the bond between the body and soul is severed, with the soul separating from the body and 2 moving into another realm. Every being with a soul must die, as stated in the Qur'an: {Every soul will taste death, and you will only be given your [full] compensation on the Day of Resurrection...} (Qur'an 3: 185) {And We did not grant to any man before you eternity [on earth]; so if you die Ð would they be eternal?

Every soul will taste death. And We test you with evil and with good as trial; and to Us you will be returned.} (Qur'an 21: 34-35) There is a destined time for death, which cannot be brought forward or extended. It is written while the person is in the mother's womb. If someone attempted to commit suicide, but it was not his time to die, he would not die. Likewise, if someone tried to prolong her life with all of the sophisticated medical equipment available, she would not be able to extend it for even one second. 2 al-Ashqar, 2002a, p. 28. {And it is not [possible] for one to die except by the permission of Allah at a decree determined...} (Qur'an 3: 145) {Wherever you may be, death will overtake you, even if you should be within towers of lofty construction...} (Qur'an 4: 78) {We have decreed death among you, and We are not to be outdone.} (Qur'an 56: 60) The exact time, location, and manner of death are known only by Allah(H); this is part of the unseen.

The wisdom of this is that the human will be encouraged to constantly be in a state of preparation for death, knowing that it might occur at any moment. {Indeed, Allah [alone] has knowledge of the Hour and sends down the rain and knows what is in the wombs. And no soul perceives what it will earn tomorrow, and no soul perceives in what land it will die. Indeed, Allah is Knowing and Acquainted.} (Qur'an 31: 34) Agonies and stupor of death The dying process involves an element of pain and agony: {And the intoxication of death will bring the truth; that is what you were trying to avoid.} (Qur'an 50: 19) The Arabic term, translated here as the `intoxication of death', refers to the agony that the individual will feel at this time. It is analogous to intoxication because the dying person may have similar symptoms such as slurred speech, impairment in attention or memory, delirium, or stupor. The overall experience is one of distress and hardship.

The suffering of the disbelievers and sinners will be more severe than that of the believers. They will actually be in a state of terror when they realize the punishment that is awaiting them. {And who is more unjust than one who invents a lie about Allah or says: It has been inspired to me, while nothing has been inspired to him, and one who says: I will reveal [something] like what Allah revealed. And if you could but see when the wrongdoers are in the overwhelming pangs of death while the angels extend their hands, [saying]: Discharge your souls! Today you will be awarded the punishment of [extreme] humiliation for what you used to say against Allah other than the truth and [that] you were, towards His verses, being arrogant.} (Qur'an 6: 93) | Z The Prophet ( ) himself even experienced the pains of death, as à 'ishah ( indicated by the following hadith. `A ) related: «(On the occasion of his approaching death), Allah's Messenger had a small vessel of water placed before him. He began to dip his hands in the water.

Wiping his face with them, he said: `There is no god but Allah! Verily, death brings with it agonies!' Then he raised his hand up and kept repeating: `In the most exalted company,' until his soul was taken and his hand fell limp.» (recorded by Bukhari) The Prophet ( | ) made this final statement when Allah gave him a choice between living eternally in this life or being in the company of the righteous in paradise (prophets, martyrs, and the righteous followers of the prophets). His statement: `In the most exalted company' signified his choice. Repentance before death Repentance is accepted from the dying person up until the time that the soul reaches the throat. The Prophet ( | ) said: «Allah accepts the repentance of the servant as long as his spirit has not arrived at his throat (in its leaving his body upon death).» (a reliable hadith recorded by Ah . mad and at-Tirmidhi) The Arabic phrase translated here as, `as long as his spirit has not arrived at his throat' literally means `as long as he does not gargle.' This refers to the gargling 3 sound that the dying person makes as the soul leaves the body. 3 al-Kanadi, 1996, p. 20 (footnote).

Once the soul is departing the body, repentance or the declaration of faith will not be accepted from the dying person. Allah (H) mentions: {But repentance is not [accepted] of those who [continue to] do evil deeds up until, when death comes to one of them, he says: Indeed, I have repented now, or of those who die while they are disbelievers. For them We have prepared a painful punishment.} (Qur'an 4: 18) The joy of the believers and sadness of the disbelievers The believers will be joyful when the angels come with the glad tidings from Allah (H), and they will be eager to meet their Lord. The disbelievers and sinners will be in great distress and will hate to meet Allah. The Prophet (|) said: «Whoever loves to meet Allah, Allah (too) loves to meet him, and whoever hates to meet Allah, Allah (too) hates to meet him. `AÃ'ishah, or some of the wives of the Prophet (|), said: But we dislike death.

He said: It is not like this; what is meant is that when the time of death approaches for a believer, he receives the good news of Allah's being pleased with him and His blessings upon him, and so at that time nothing is dearer to him than what is in front of him. He therefore loves the meeting with Allah, and Allah (too) loves the meeting with him. But when the time of death approaches for a disbeliever, he receives the evil news of Allah's torment and His requital, whereupon nothing is more hateful to him than what is before him. Therefore, he hates the meeting with Allah, and Allah, too, hates the meeting with him.» (recorded by Bukhari) Social Psychology S ocial psychology is generally defined as the scientific study of how we think about, influence, and relate to one another.1 This specialty concentrates on such concepts as attributions, conformity and obedience, group influence, prejudice, aggression, and altruism.2 Attributions are the explanations that we have about other people's behaviour. In general, we know that humans are social beings and that they influence others in various ways.

The role of social support Research in recent years has delineated the positive influence of social relations and connectedness on both mental and physical health.3 It has been shown that people function optimally, both 1 Myers, 2007, p. 723. 2 Ibid. 3 Rhodes, G. L., & Lakey, B., 1999, Social support and psychological disorder: Insights from social psychology, in R. M. Kowalski & M. R.

Leary (Eds.), The Social Psychology of Emotional and Behavioral Problems: Interfaces of Social and Clinical Psychology , Washington, DC: American Psychological Association, pp. 281-309; Uchino, B.N., 2006, Social support= physically and psychologically, when they are living in socially supportive environments.4 Individuals with higher levels of social support are less likely to suffer from depression, anxiety and schizophrenia. They are also more likely to have better physical health and to live longer than those with less or no social support.5 This fact was actually stated by Prophet Muhammad ( ) more | | than 1400 years ago. He ( ) said: «Whoever desires an increase in his sustenance and age, should keep good relations with kith and kin.» (recorded by Muslim) While social support tends to be broader, the main source for most people comes from close family members and relatives, as stated in this hadith. Keeping good relations entails showing them kindness, compassion and mercy. Scholars have explained the meaning of this particular hadith in several ways.

The first is that the blessings of your life will increase such that you will be able to do more in a shorter period of time, as though you had lived longer. The second possibility is that your lifespan literally increases. This would suggest that if you do not maintain the ties of kinship, you might live a certain number of years; if you do maintain the ties, even more years would be added to your lifespan by the will of Allah ( ).6H Social support comprises various domains, including emotional support (intimacy, comfort, and belongingness), instrumental support (tangible assistance), informational assistance, and physical affection.7 The various types of social support function to buffer the =and health: A review of physiological processes potentially underlying links to disease outcomes, Journal of Behavioral Medicine, 29(4), pp. 377-378. 4 Hale, C. J., Hannum, J. W., and Espelage, D.

L., 2005, Social support and physical health: The importance of belonging, Journal of American College Health 53, p. 276; Rhodes, G. L. & Lakey, B., 1999, pp. 281-309. 5 Uchino, 2006, pp. 377-378. 6 Qadhi, 2002, p. 89. 7 Hale et al., 2005, pp. 276-277. individual from the ill effects of stressors in life and to provide tangible options for solving life's problems and challenges. An interesting finding has been that giving social support may be even more beneficial than receiving it. Helping others, or volunteering, provides such benefits as reducing distress and 8 improving physical and mental health. Perceptions related to giving, such as a sense of meaning, purpose, belonging and mattering, may 9 also increase happiness and decrease depression.

One interesting study examined the relative contributions of giving support versus receiving support to longevity, in a sample of older married adults. Indicators of giving and receiving support were used to predict mortality status over a five year period in an elderly sample. The results indicated that mortality was significantly reduced for individuals who reported providing instrumental support to friends, relatives, and neighbours, and to those who reported providing emotional support to their spouses. Receiving support had no effect 10 on mortality when giving support was taken into consideration. What psychologists were figuring out regarding the importance of social ties and social connectedness in the past one hundred years 8 Schwartz, C., & Sendor, M., 2000, Helping others helps oneself: Response shift effects in peer support, in K.

Schmaling (Ed.),Adaptation to Changing Health: Response Shift in Quality-of-Life Research, Washington, DC: American Psychological Association, pp. 43-70; Wilson, J., & Musick, M., 1999, The effects of volunteering on the volunteer, Law and Contemporary Problems, 62, pp. 150-162. 9 Batson, C. D., 1998, Altruism and prosocial behavior, in D. T. Gilbert, S. T.

Fiske, & G. Lindzey (Eds.), The Handbook of Social Psychology, New York: McGraw-Hill, Vol. 2, pp. 282-316; Brown, S. L., Nesse, R. M., Vinokur, A. D., & Smith, D.

M., 2003, Providing social support may be more beneficial than receiving it: Results from a prospective study of mortality, Amercian Psychological Society, 14 (4 ) , p . 32 0 ; T ay l or , J . , & T ur n e r, J . , 2 0 01 , A longitudinal study of the role and significance of mattering to others for depressive symptoms, Journal of Health and Social Behavior, 42, p. 310. 10 Brown et al., 2003, pp. 320-327. was known by the first Muslim community over 1400 years ago. The comprehensive system of Islam details the thinking, influence, and relations of members of the community, which is centred on fear of and consciousness of Allah (H). This is the key element that distinguishes a society of believers from one of disbelievers. Family and parenting The family is an important institution within the society, since it is the fundamental structure upon which the rest of society is built. Without properly functioning families, societies fall apart, as we see in some countries today.

This is why many regulations are present in the Sharia to guarantee the preservation of the family. Families also have beneficial effects upon the mental health of their individual members. The importance of the marital relationship Within the family, the marital relationship is the focal point around which other components revolve. If this core is functioning efficiently and harmoniously, then the rest of the system is also likely to be in balance. On the other hand, if there is disruption or discord in the marriage, the complete system will be dysfunctional.

A solid marriage leads to a healthy, fully functioning family which, in turn, provides a stable foundation for the society. The importance of marriage was emphasized by the Prophet (|), who said: «O young people! Whoever among you is able to marry should marry...» (recorded by Bukhari) He (|) also said: «Whoever marries has completed half of his faith. So let him have fear of Allah in the remaining half.» (a reliable hadith recorded by at.- T.ayaÃlisi) Through marriage, spouses assist each other in developing their spiritual potential and perfecting their obedience to Allah (H). When we submit to Allah (H) through our marriage, we obtain the serenity mentioned in the following verse: {And of His signs is that He created for you from yourselves mates, that you may find tranquillity in them; and He placed between you affection and mercy.

Indeed in that are signs for a people who give thought.} (Qur'an 30: 21) An Islamic marriage entails affection, respect, selflessness and fulfilment of marital obligations. The Prophet (|) said: «The most perfect Muslim in the matter of faith is one who has excellent behaviour; and the best among you are those who behave best towards their wives.» (a reliable hadith recorded by at-Tirmidhi) There should also be co-operation, compromise, understanding, and forgiveness in order to avoid conflict and the breakdown of the family unit. Allah (H) says: {...And live with them in kindness. For if you dislike them Ð perhaps you dislike a thing, and Allah makes therein much good.} (Qur'an 4: 19) Researchers in social sciences have identified the benefits and advantages of marriage for the society, the family and the couple. Results have consistently shown that married couples have higher levels of 11emotional and psychological well-being than the unmarried.

Following a large, multi-national survey on marital status and happiness, the authors concluded that married couples12 were more likely to report being happy than cohabiting couples. Being married was 2.4 times more closely tied to variance in 11 Kim, H. K., & McKenry, P. C., 2002, The relationship between marriage and psychological well-being: A longitudinal analysis, Journal of Family Issues, 23, pp. 885-911; Lees, D., 2007, Research Note: The Psychological Benefits of Marriage, retrieved October 15, 2009 from http://www.maxim.org.nz/files/pdf/psychologicalbenefitsofmarriage.pdf, pp. 1-4. 12 Stack, S., & Eshleman, J. R., 1998, Marital status and happiness: A 17nation study, Journal of Marriage and Family, 60 (2), pp. 527-536. happiness than cohabitation; these results were equally applicable to men and women.13 Married men and women also report significantly lower levels of depression than their single, divorced, widowed, or cohabiting counterparts.14 Various explanations have been offered to explain why married couples tend to be happier and have better psychological well-being and life satisfaction.

Married people generally have better physical health than unmarried people, and those who are healthier tend to be happier.15 A greater level of commitment within marriage leads to higher levels of security and lowered stress levels, which, in turn, result in better psychological health.16 Married men have higher incomes than single men and have been found to be more productive and more likely to be promoted.17 Married women also have substantially more economic resources than single women.18 Greater financial stability within marriage leads to lower levels of stress and 13 Ibid. 14 Brown, S. L., 2000, The effect of union type on psychological well-being: Depression among cohabitors versus marrieds, Journal of Health and Social Behavior, 41, pp. 241-255; Earle, J. R., Smith, M. H., Harris, C. T., & Longino, C.

F., 1998, Women, marital status and symptoms of depression in a midlife sample, Journal of Women and Aging, 10, p. 10; Lamb, K. E., Lee, G. R., & Demaris, A., 2003, Union formation and depression: Selection and relationship effects, Journal of Marriage and Family, 65, pp. 953-962; Simon, R. W., 2002, Revisiting the relationships among gender, marital status, and mental health, American Journal of Sociology, 107, pp. 1065-1096. 15 Lees, 2007, p. 1. 16 Marcussen, K., 2004, Explaining differences in mental health between married and cohabiting individuals, paper presented at the American Sociological Association Meeting, San Francisco, CA. 17 Korenman, S., & Neumark, D., 2001, Does marriage really make men more productive?, The Journal of Human Resources, 26, pp. 282-307. 18 Hahn, B.A., 1993, Marital status and women's health: The effect of economic marital acquisition, Journal of Marriage and Family, 55, pp. 495504. higher levels of well-being and relationship quality.19 Marriage has an effect upon physical health, primarily through health behaviours. Both married men and women have lower levels of negative health behaviours, such as smoking, drinking alcohol, using drugs, and so on, than unmarried men and women.

There are several possible explanations for this occurrence. Firstly, spouses monitor each other's health and health-related behaviours and encourage self-regulation. This is particularly relevant for men. Secondly, social support from the spouse helps individuals cope more successfully with stressful life events and situations. Thirdly, marriage provides individuals with a sense of meaning in life and a sense of obligation to others.

This, in turn, inhibits risk-taking behaviours and encourages healthy ones.20 In addition to better overall physical health, married men and women have lower mortality rates than their unmarried counterparts.21 This makes sense, given the reduction in risky and unhealthy behaviours. As already mentioned, marriages increase material well-being, which can be used to purchase better medical care, a better diet, and safer surroundings; those, in turn, contribute to a longer life. Marriage also provides individuals with a network of social support, which is important for health and longevity.22 It is also important to mention the effects of marriage on children. Researchers have found that children who grow up in a married, two-parent family, are less likely to experience emotionalbehavioural problems.23 They are also less likely to drop out of 19 Ibid. 20 Waite, L. J., 1995, Does marriage matter?, Demography, 32(4), pp. 486-488. 21 Hu, Y., & Goldman, N., 1990, Mortality differentials by marital status: An international comparison, Demography, 27(2), pp. 233-250; Waite, 1995, pp. 488-489. 22 Waite, 1995, pp. 488-489. 23 Brown, S.

L., 2004, Family structure and child well-being: The significance= school, use drugs, give birth as teenagers, or experience child 24 abuse. Children from married, two-parent families tend to be more educated and to have better academic outcomes than do children 25 from other family structures. Poverty is estimated to account for about half of the poor outcomes in single-parent (usually single mother) homes. The other half comes from children's lack of access to the time and attention of two adults as in two-parent families. The presence of two parents leads to higher levels of parental supervision, greater social support, and more parental time assisting with homework.

Children in oneparent families spend less time with both their father and mother, and 26 they generally report lower-quality relationships with their parents. Motherhood in Islam In Islam, motherhood is held in the highest esteem, reflecting its significant nature. In a well-known hadith, it is reported that: «Once a man went to the Prophet ( |) and asked: O Messenger of Allah, who, of all people, is most entitled to my kindness and good company? The Prophet answered: Your mother. Then the man asked: Who comes next?

The Prophet replied: Your mother. The man again =of parental cohabitation, Journal of Marriage and Family, 66, pp. 351-367; Hou, F., and Ram, B., 2003, Changes in family structure and child outcomes: Roles of economic and familial resources, Policy Studies Journal, 31, pp. 309330. 24 Flewelling, R. L, and Bauman, K. E., 1990, Family structure as a predictor of initial substance use and sexual intercourse in early adolescence, Journal of Marriage and the Family, 52, pp. 171-181; Waite, 1995, pp. 493-495. 25 Haurin, R. J., 1992, Patterns of childhood residence and the relationship to young adult outcomes, Journal of Marriage and the Family, 54, pp. 846-860; Hou et al., 2003, pp. 309-330; Jeynes, W.

H., 2000, The effects of several of the most common family structures on the academic achievement of eighth graders, Marriage and Family Review, 30(1/2), pp. 73-97. 26 Waite, 1995, pp. 493-495. asked: Who comes next? Again the Prophet answered: Your mother. The man asked one more time: Who comes next? The Prophet replied: Your father.» (recorded by Bukhari and Muslim) Mothers are precious and valued, as they are responsible for raising and inspiring the next generation. Most of a mother's time is spent on her duties as a mother: nurturing, teaching and guiding.

For these reasons, they should be granted the respect and honour that they deserve. H In His wisdom, Allah ( ) created the role of motherhood specifically for women. He also gave them the unique characteristics and traits needed to effectively fill this role, including compassion, sensitivity, patience and mercy. Allah's Messenger ( ) said:| «Verily, on the same day when Allah created the heavens and the earth, He created one hundred parts of mercy. Every part of mercy is analogous to the space between the heavens and the earth, and He, out of this mercy, endowed one part to the earth.

It is because of this that the mother shows affection to her child.» (recorded by Muslim) Motherhood is a full-time career that involves pregnancy, giving birth, breastfeeding and childrearing for many years. These are enough assignments for one individual, without adding the additional burden of having to provide for the family financially. It is part of Allah's mercy that women are not required to work outside of the home to bring provisions for their children. The burden in most cases would be more than she could bear. The ideal situation allows her to fulfil her primary responsibility to the best of her potential.

Gender roles H Men and women were created by Allah ( ) with the same spiritual nature, and both will be accountable on the Day of Judgment for their choices in this world. They have the same religious duties and obligations, with some minor variations: women are exempted from prayer and fasting during menstruation. They will also be rewarded for their belief and good deeds in the hereafter. From the perspective of Islam, there is no superiority of one gender over the other: superiority is only measured in terms of piety and righteousness. Allah ( H ) says: {...Never will I allow to be lost the work of [any] worker among you, whether male or female; you are of one another...} (Qur'an 3: 195) {Whoever does righteousness, whether male or female, while he [or she] is a believer Ð We will surely cause him [or her] to live a good life, and We will surely give them their reward [in the hereafter] according to the best of what they used to do.} (Qur'an 16: 97) {And whoever does righteous deeds, whether male or female, while being a believer Ð those will enter paradise and will not be wronged, [even as much as] the speck on a date seed.} (Qur'an 4: 124) Within this general framework, Allah ( H) has assigned males and females specific roles in the society.

These roles are H complementary and serve to enhance the healthy functioning of the family and society. Allah ( ) has provided both genders with the H special qualities and characteristics needed to fulfil their respective roles. He ( ) mentions: {Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband's] absence what Allah would have them guard...} (Qur'an 4: 34) Men were ordained to be the protectors and maintainers of the family and the head of the household. Women are responsible for nurturing and raising righteous children, and for taking care of the H home.

Women are also expected to be obedient to their husbands (as long as what he asks does not violate Allah's laws). Allah ( ) has created systems with balance and order, and this role differentiation H is necessary for effective functioning of the family unit. The family system functions most effectively when the laws of Allah ( ) are followed. Attempts to redefine the family unit Attempts are consistently being made to redefine the concept of `family' and the roles within the family unit. In some societies, for example, there have been efforts to replace traditional family roles with the idea of `equality' or sameness.

In this ideology, women are held to be `equal' with men in all aspects of life and are encouraged to compete with men on their level. The role of motherhood is denigrated; it is seen as less valuable than a career in which money, power, and other worldly goals may be pursued. Childbearing and childrearing are viewed as something of a nuisance because they get in the way of women's efforts for equality. The `Empowerment of Women' is an obvious example of this phenomenon, which is being endorsed by various international organizations. Goals for `the complete empowerment of women' are United Nations Human Development Report included in both the and theArab Human Development Report.

Human Development The Report even has a gender empowerment measure (GEM) that assesses gender inequality in economic and political opportunities. The Convention on the Elimination of All Forms of Discrimination against Women, from the Office of the High Commissioner of Human Rights of the United Nations, is the most deliberate attempt to alter the status of the genders. One of the main objectives of this committee is the following: Aware that a change in the traditional role of men as well as the role of women in society and in the family is needed to achieve full equality between men and women..., States Parties shall take all appropriate measures: to modify the social and cultural patterns of conduct of men and women, with a view of achieving the elimination of prejudices and customary and all other practices which are based on the idea of the inferiority or the superiority of either of the sexes or on stereotyped roles for men 27 and women. As is evident in the statement, this committee openly takes aim at religion and culture, expressing the view that ªcultural and religious values cannot be allowed to undermine the universality of 28 women's rights.'' According to this committee, ªIn all countries, [one of] the most significant factors inhibiting women's ability to participate in public life have been the cultural framework of values 29 and religious beliefs.'' These efforts represent malevolent attacks on the values of religion, religious life and the family. The principal goal of these organizations is to eliminate the traditional roles of men and women and replace them with the concept of `equality' or sameness.

This is a feminist goal that has been in existence for the last fifty years or more. The view of feminists is that women should be freed from the `bondage' of motherhood and allowed to participate equally with men in all aspects of life outside the home (economic, political, and social). Inherent in all of this is a hostile attitude to long-standing notions of marriage, the natural family and the rearing of children. There are some positive aspects of `empowerment of women', such as reducing discrimination, increasing education and literacy, and improving quality of life, but with those efforts come the dangers as well. For, while there are some honourable goals on the surface, the ultimate consequence is a weakening of the family structure, the foundation upon which society is built. 27 United Nations, Division for the Advancement of Women, Convention on the Elimination of all Forms of Discrimination against Women (CEDAW), retrieved October 14, 2009 from http://www.un.org/womenwatch/daw/cedaw/text/econvention.htm. 28 Ibid. 29 Ibid.

A critical look will reveal that `Empowerment of Women' ultimately means that women: 1. Work two jobs instead of one, having primary responsibility for the home and children, even though they also work outside the home. 2. Often work in male-dominated environments, having daily contact with men with whom it is not permissible for them to have close relations (men whom they would be eligible to marry). 3. Are forced to put their small children into daycare, even infants as young as six weeks old. 4. Spend, on an average, only thirty minutes a week in meaningful conversation with their children. 5.

Suffer from depression at two or three times the rate of men, along with other types of psychological distress, such as anxiety, stress reactions, and the like. 6. Experience conflict between their feminine traits: nurturance, deference, affiliation, and so on, and the characteristics necessary for career success: assertiveness, autonomy, independence, and so on. The whole society suffers as well due to the devaluing of the role of motherhood. Children are not provided with the love, care and attention that they need, so they become more vulnerable to the trials and tribulations of this life: childhood/adolescent depression or anxiety, suicide, drug or alcohol abuse, juvenile delinquency and the like. Motherhood is a critical role that cannot be relegated to a low status in society.

Mothers are the ones who provide stability to the family and the community. Mothers make many sacrifices for the sake of their children and strive to raise righteous children who will benefit society. Characteristics of the Muslim community The social concept of the Ummah in the Islamic tradition refers to a community of Muslim believers. It is a worldwide community built upon and united by faith; it transcends nationality, ethnicity, race and other differences. It is one family, one people, throughout the ages and generations, from all places and nations, of every class, colour, and culture.

It is a community with shared values, beliefs, and objectives; a sense of group unity; skills and models for constructive interaction; and true altruism and empathy for one another. Al-Hashimi describes the ideal Muslim community as having the following characteristics: H 1. Complete submission to Allah ( ) alone