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(Synopsis of address given at first Family Values Congress on 2nd and 3rd June
2010 at Baden Powell House, 65-67 Queen’s Gate, South Kensington, London)
I
am honored to address today this distinguished gathering of experts and
exponents of traditional family values in the first London
Family Values Congress.
This international conference is organized as a part of the British
National Family Week, and is an important milestone in the series of conferences
of the World Congress of Families. I am particularly pleased to note that this
is a major international conference to be organized in the United Kingdom on the
subject of Family; the conveners of this meeting are to be felicitated for
providing a meeting place which aims to provide an open, impartial and
independent forum to discuss important issues relating to how the “Family” can
be strengthened in the face of current threats.
The
theme of the Conference is truly memorable as it focuses on the moral and
philosophical foundations of the modern family. While attending to this
historical legacy, indeed heritage, it is manifest that we, must a
fortiori, go back to the roots of our moral and ethical foundations:
Thus the significance of Faith and Religion and its role in this significant
part of our civilization’s history and background becomes self evident.
A
word about the organizers is most relevant. This Congress is organized by
several multi-faith bodies who with the support of other organizations that
strongly value the importance of the family and appreciate the efforts of all
responsible citizens and public officers who encourage and undertake measures
designed to maintain and strengthen the Family which, in the words of the
Universal Declaration of Human Rights, 1948, Article 16 (3) is the core &
fundamental unit of society. In this Committee of the Organizers I must pay
special vote of thanks from all of us who are present to Ms. Vanessa Theed for
her leadership role in ensuring the successful convening of this Congress.
With these preliminary observations, I must now turn to address the theme that I
have selected for conveying my thoughts to you which is: The Sanctity of
Life: Faith as the Underpinning of the Family.
The
significance of “life” itself, which is regarded as the universal sine qua
non of anything meaningful or even desirable in Platonic terms of our
worldly existence, is manifestly regarded as the pivot around which all that
is beneficial to the human race revolves. Religion or faith based evaluations of
this phenomenon are most educative to us today. Faith as such is the harbinger
of many good tidings for Mankind; yet it is trite knowledge that it is
purportedly considered by some as the basis used by even well meaning people to
advocate criticism, even ridicule of other faiths.
In
the world in which we find ourselves in 2010, there as such much acrimony and
mistrust by followers of races and of adherents of diverse faiths against those
who are just “different”.[2]
I am privileged to be the author and presenter of the new contemporary right
which was presented to the world in the Mexico Conference of 1980 which
examined and upheld the availability of this new human third generation
human right actually called, the “right to be different”.[3]
The
theological differences that exist in the history and experiences of the current
multi- ethnic and multi-racial populations remains a source of much strength in
this contemporary world, though superficially it is designated by some as
something that should be feared and watched out for
[4]. It is difficult to deny that diversity in religion has
been a source of much discord over history; but would you not consequently say
that it is now time that we moved on from a state of paranoia and suspicion to
one of trust and reliance?[5]
There is much rhetoric in this domain which one must avoid being trapped into.
While talking of harmony we find several well meaning articulations of this
thesis. However, the ground realities are such that sooner or later some event
in some area of the world just shakes the very foundations of a prevalent calm
that threatens the hopeful aspirations of protagonists like me.
My
endeavor in this presentation is to initially see the sanctity of “life” in the
evolutionary history of mankind and then briefly present the basic ethos and
message regarding Family and the society emanating from a truly doctrinal basis
of the world’s great religions on matters of contemporary significance. In this
phase of my examination of the issues I shall point out the most dangerous
threats to Family actually come not from diverse religious perceptions about it
but from the workings and application of contemporary ideas. It seems a
different world today from the one we grew up in only a generation ago.[6]
What is the position of “life” in religious conceptions about it? An inquiry
into this matter would take us in the annals of our heritage. Historically there
is much truth in the realization that the longer we go back in time, it is clear
that the conditions of life for those that needed support were very tough and in
some cases gruesome. Hobbes was not far wrong when said that the life of mankind
in those days was short, brutish and very difficult. It was with the eventual
advent of monotheistic faiths in the present day Middle East and
in Western Europe that life began to assume its contemporary character as gift
of God with its benignant influence on the harshness of the totality of
environment that then surrounded Mankind.
The
history of Mankind similarly witnessed in the then known areas of this planet
Earth, great civilizations in China and India. Within the contents of Hindu
philosophy began to emerge in the 5th century BC the teachings of and
way of life precepts of Lord Gautama Buddha. He taught the world the message of
enlightenment, the true value of life itself and the kind outlook towards all
living creatures. Jain followers constitute that branch of such religious order
and leanings that opposes even the hurting of smallest living creatures by those
that have the physical power to do so.
The
enlightened teaching of Buddha started from Northern India and sure enough
spread towards the then northeastern borders of the shores of China and modern
Japan. The ethos of such religious teaching was essentially to produce human
beings who were kind, basically tolerant and generally family oriented.
There are many ways to continue with this expose, but reasons of space and time
must dictate that I am selective in the presentation of the material to be
analyzed. As such I would begin with an analysis of this subject from within the
confines of Islam since I feel I am more familiar with its teachings.
Notwithstanding important doctrinal differences inter se between
the three mono-theistic Faiths, by and large, Muslims, Christians and Jews have
similar avocations about many important issues that touch upon our daily lives.
Therefore by dealing mainly with Islamic perspectives about life and its
religious basis regarding Family I would be presenting my ideas and theses on
this topic; I hope to convey thereby the messages on various important issues as
perceived and viewed by Muslim perspectives.
Undeniably the
positive role that Faith and Religion play in the public life of any community
is tremendously immense. Even amongst the most “progressive societies” of modern
times the relevance of Faith can never be exaggerated. Given the peculiar
political and societal realities of our age such an understanding would provide
us with a true glimpse of the rationale why Muslim countries are always
advocating the continued historical continuity of the Family as the core and
fundamental group unit of our civilizations, regardless of the nature of
Religion of the concerned communities.[7]
Islam’s contributions to this subject are a living tribute to the strength of
the Faith to protect and enhance the status of the Family as the crucial nucleus
of our civilization’s civic life.
The Quran contains many direct commands for the purpose of keeping the Family in
tact. Such mandates apply regardless of geography or ethnic specificity as such
instructions are binding on everyone.[8]
Furthermore, apart from such ethical and moral benchmarks that the Muslims are
expected to live up to the Quran upholds the sanctity of human life. This
injunction is absolute in its applicability. The major Commandment on this
occurs in Surah An An’am: in which God directly affirms and declares human life
to be sacred:
…do not take any human being’s life, (the life)
Which God has declared to be sacred; otherwise than in (pursuit of):
Justice: this has He enjoined you so that you might use your reason.[9]
In Surah al- Maidah occurs the famous verse in which it has been stated that he
slew a person is tantamount to the slaying of a community. The Quran says:
We ordained
For the Children of Israel
That if any one slew
A person, unless it be
For murder or for spreading
Mischief in the land,
It would be as if
He slew the whole people;
And if any one saved a life,
It would be as if he saved
The life of a whole people.[10]
Therefore, as provided
for in modern legal systems, it is absolutely forbidden to take a human life.
Except for murder and public injury of a massive nature, such as caused by
crimes such as treason or terrorism; it is even arguable that Islamic
conceptions forbid the award, in simpliciter, of death penalty.
Even legal systems of sovereign Islamic countries, I submit, are precluded from
taking human life under the cover or guise of any domestic “law”, except as
provided for in this Quranic Mandate.
Having stressed briefly the significance of sanctity of life in the Islamic
faith, let us proceed to the philosophical inquiry into the totality of God’s
commandments to Muslims for looking at life in its true moral and ethical
connotations. The “underpinning” or the basis of Family in this sense signifies
the wider conceptions about sanctity of life. In any such inquiry, we have to
locate the perceptions of human life as perceived by Faith. The totality of such
rules would include the major compendium of foundations of Family as are
discernable by an examination of diverse moral commandments that God gives to us
for better discharge of our responsibilities in this regard.
Throughout its history Islamic faith has been both deeply cherished and
misunderstood for its emphasis on enveloping the entirety of a person’s
life with its normative structure of rules of conduct and precepts. Amongst the
major norms of such expected behavior are those that are devised to apply to,
life itself, which signifies the totality of a person’s worldly existence.
Simultaneously, the jurisprudence and moral philosophy of the faith also acutely
focuses on the subject of human rights. The contemporary Western World similarly
accords tremendous significance to these topics.
Herein we must notice the novelty of a point of comparative jurisprudence. The
threat to contemporary conceptions of family basically stem from the secular
thinking grounded as it is heavily in the principles of human rights. Islamic
perspectives on this point are quite the reverse. Muslims must obey the norms
of maintaining the family life since it’s grounded on the compendium of rights
of mankind as enshrined in Islamic theology.
Doctrinal basis of Rights respected by Islamic Fiqh (jurisprudence)
Before examining in detail the question of Islam’s attitude towards Family, it
may be instructive to view the doctrinal basis of the obligations which a Muslim
has towards his “Family”. Islamic jurists refer to these rights as “care” rights
in the philosophy generated by the Quran. Within the larger category of care
rights, two predominant themes permeate this subject.
First,
the basis of all desirable human actions emanate is the concept of human
kindness. In Arabic the word for God’s ever present kindness is
the word “Rahim” or “Rahman”. This term appears many times in the Quran and
indicates one of the titles for God by reference to him as “the Kind One” or
“the One Who gives kindness”. Indeed this word is oft repeated in Muslim prayers
and is perhaps the most beloved of God’s descriptions in human vocabulary.
Linguistically it comes from the root word “Rahm” meaning the “womb”. It
underscores the theme of God’s care and love for all His creatures as a
“Mother”. Incidentally this is important for it also shows the status eventually
bestowed upon the institution of motherhood in a Family.
The loving and compassionate attitude of “care” reflected in this description
of the Almighty is amply reflected in the Quran.[11]
The Quran further indicates that He is pleased with those who are kind and
helpful to those in need and distress. God further says that He will reward
“good deeds” of this category in a special way.[12]
Islamic Law actually in its norms further demarcates two kinds of obligations in
the Mulsims. The first category is that of “Rights of God” called “Haqauq
Allah”. The second category is known as “Rights of God’s creatures”. This is
known as “Huqaq al ibad”. The Quran and Islamic Law are explicit in diverse ways
that unless a person fulfills both kinds of rights in his life, that is to God
and to those people to whom such “care” is owed, the totality of a Muslim’s
duties remains unsatisfied.
Indeed in terms of spirituality it is also maintained that obedience to God is
not really complete unless help is rendered to (1) one’s family, then (2)
to kith and kin, then to ones (3) other distant relatives needing
assistance and finally to (4) neighbors and even to (5) strangers
that come to visit a person of means.[13]
It is said in the Quran:
Seest thou one
Who denies Judgment
(To
come)?
Then such is the (man)
Who repulses the orphan
(With harshness),
The
feeding of the indigent.
So
woe to the worshippers
Who
are neglectful of their Prayer
Of
their Prayer
Those who (want but)
To
be seen (of men),
But
refuse (to supply)
(Even) neighborly needs.[14]
The Second basic fundamental component of life itself is Islamic
predilection towards Justice. It will be see that the Quran while addressing the
matters of human relationships laid the greatest stress on justice.
Indeed “adl” meaning justice is given very priority by Islamic law and
theology.
Whether it is a question of the rights of the members of family, or those of the
people in a State, Quran mandates in various forms highest adherence to Justice,
called “adl”. While there may be a number of ways to look at this phenomenon, I
think the basic message of Quran is that merit and the quality of one’s claims
and demands or expectations are to be evaluated on the basis of justice
and righteousness. Righteousness in Islamic conception of epistemology
itself consists of three elements:
(1)
Belief (Iman), and
(2)
Just action (“’amal”)
(3)
Adl
Accordingly for human action to be acceptable in a worldly context, it must
nevertheless accord high priorities to these notions enumerated above for it to
be considered worthwhile in a religious or spiritual connotation. Its most
eloquent expose’ comes in the following Quranic pronouncement:
It is not righteousness
That you turn your faces
Towards East or west;
But it is righteousness,
To believe in God
And the Last Day,
And the Angles,
And the Book
And the Messengers;
To spend your substance,
Out of love for Him
For your kin
For Orphans,
For the needy
For the wayfarer
For those who ask,
And for the ransom of slaves
To be steadfast in prayer,
And practice regular charity;
To fulfill the contracts
Which you have made;
And to be firm and patient,
In pain (or suffering)
And adversity,
And throughout
All periods of panic
Such are the people
Of truth, the God-fearing.[15]
The starting point of any meaningful discussion on Human Rights in Islamic
teachings, in my view, must, a fortiori, begin with the emphasis of Quran
on “justice”. In the preceding analysis, a number of leading citations on this
point have already been mentioned. We can, however, mention with justification
an oft-quoted Verse from the Quran. In Surah Al- Ma’idah, God commands; -
O ye who have attained to faith!
Be ever steadfast in your devotion to God,
Bearing witness to the truth in all equity;
And never let hatred of any one lead you
Into the sin of deviating from justice.
Be just: this is the closest to being God- conscious.[16]
To the above conceptions we may add the concept the Quranic notion of “ihsan”.[17]
This concept generally signifies kindness, goodness and a morally binding regard
for the needs of others, especially those that depend on the action of somebody
else. I think that this notion too has close affinity with the conception of
Justice or “adl”. This is on the basis of the realization that both concepts
extol to help others, on the basis of a balanced assessment and evaluation of
their requirements.
But both these notions have an intimate connection with dispensation of rights
of people. Islamic legal analysts recognized this fact from its inception, that
rights have only a tangible meaning, if a remedy accompanies them. The
Roman or civilian systems of law have this basic axiom to govern such a
situation: ubi jus ubi rem. In modern jurisprudence the remedial
structure is provided by the State. However, under Islamic
mandates as contained in the Quran, it is an obligation imposed on the
individual by his faith to dispense human rights according to a set of
directions set out in the Quran. The State too has an obligation to do so, but
that is in addition to the eliciting of such dispensation of human rights as the
Quran mandates from people themselves vis-à-vis other people in a society. In
another famous Islamic injunction, the Quran candidly asserts: -
The most honored of you
In the sight of Allah
Is (he who is) the most
Righteous of you.[18]
One other memorable passage about Justice may be mentioned before leaving this
point. The Quran says:
O ye who believe!
Standout firmly
For justice, as witnesses
To Allah, even as against
Yourselves…………
Follow not the lusts
(Of your hearts), lest ye
Swerve, and if ye
Distort (justice) or decline
To do justice, verily
Allah is well acquainted
With all that ye do.[19]
We are now in a
position to move on to examine the rights which Islamic teachings
mandate observance, strictii sensu, vis-à-vis the
Family.
The Quran contains
many direct commands for the purpose of keeping the Family in tact. Such
mandates apply regardless of geography or ethnic specificity as such
instructions are binding on all Muslims. Furthermore, apart from ethical and
moral injunctions, Islamic compendium of teachings on matters connected with the
concept of matrimony and man-woman relationship, have a codified criminalization
of laws relating to what may be described as wrongs qua this status of
traditional marriage. As such same sex union, howsoever described will be a
serious legal wrong in an Islamic society and depicted by the term “sodomy”. In
the Indian Penal Code 1860, initially drafted by Lord McCauley, vide
Section 377, this “deviant” action is said to be an “unnatural offence.” This is
still the position in Pakistan and many other Muslim countries. Hence both by
the weight of the teachings of the Faith and the contents of the prevalent legal
systems, philosophically and by jurisprudence, Muslim countries stand solidly
behind the institution of the Family.[20]
Even a cursory look at
the performance of Muslim states in the international arena will provide us with
over-whelming evidence of this attitude and commitment. In the General Assembly
of the UN whenever it mattered, it was the Islamic states that gave the required
numerical support to defeat the agenda of activists of anti Family protagonists.
Most recently in the
UN Human Rights Commission meetings in Geneva, it again fell to the Muslim
countries to defeat a highly organized move of the biggest coalition of Gays,
Lesbians, Bisexuals and Transgender group sever gathered at a UN meeting to
cater for the adoption of the “sexual orientation” resolution which, if adopted,
would wreck the steadily achieved advance in pro Family world-wide efforts.
This truly memorable
contribution began at the end of the 59th Session of the UNHRC in
2003 when five Islamic countries led by Pakistan (the others being Egypt, Libya,
Saudi Arabia and Malaysia) after delaying a vote by moving several Amendments
had the Resolution debate adjourned to 2004.[21]
In 2004 during the 60th Session once again it fell to the Muslim
countries to force Brazil on the 29th March to seek postponement of this measure
until 2005. I had a role in these diplomatic maneuvers that produce this result.[22]
I feel that all these matters from a normative perspective and of state practice
deserve to be fully noted, chronicled and duly analyzed.[23]
Family Rights in Islam
As aspects of this
subject have already been pointed out earlier, it is unnecessary to repeat their
substance.[24]
But some general comments may be helpful. According to the Quran, God created
man and woman from a single life-cell or spirit.[25]
It is also stated in the Quran that male and female have corresponding
components and together they constitute the human species.
It is clearly a
teaching of the Quran that men and women are equal in the eyes of God.[26]
The citations from Quran demonstrate these basic principles of the family life.
It is a tribute to Islamic teachings that in a primitive society, it laid the
foundations of social and human progress. The earlier discussion on this subject
provides us with a vivid testimony of alleviating the role of women in a Muslim
culture and of preventing discrimination to women in matters of property rights.
The Quran in
particularly family matters stresses the need of assistance to “orphans”. The
Prophet himself lost his father before his birth and his mother when he was but
only six years old.
The Quran says in a
memorable verse: -
And He
found thee
In need,
and made
The
independent.
Therefore treat not
The orphan
with harshness,
Nor
repulse the petitioner
(Unheard);
But the
Bounty
Of thy
Lord,
Rehearse
and proclaim.[27]
My endeavor in this
presentation was to briefly present the basic ethos and message regarding Family
and life emanating from Faith in which all the main world’s religions such as,
Judaism Christianity, Islam, Buddhism, Hinduism, and Sikhism are
perspective-wise included. Not long ago such a meeting actually did take place
in Madrid at the invitation of call of the King of Saudi Arabia. This meeting of
far reaching historic nature laid the foundation of this continued
dialogue of civilizations. Opening this basically interfaith
meeting in Madrid on Wednesday, 16th July, to the three-day World Conference on
Religious Dialogue King Abdullah observed:
“We all believe in one God. We are meeting here today to say that religions
should be a means to iron out differences and not to lead to disputes.”
The conference
organized on a personal initiative of the Saudi monarch was on a scale not
frequently seen in international meetings. Many notable figures of the world’s
major religions were seen together. I had the high privilege of having met him
personally as in 2002-3 when I went to deliver the King Faisal Memorial Lecture
in Riyadh. Over 200 participants attended, including representatives of the
world’s major Faiths. Amongst them were the secretary general of the World
Jewish Congress, Michael Schneider, and Cardinal Jean-Louis Tauran, who is
responsible for dialogue between the Vatican and Muslims. Spanish King Juan
Carlos also personally addressed the gathering.The Saudi Kingdom had invited, in addition to the monotheistic faiths, religious
leaders from Buddhist, Sikh and Hindu religions, as well as practitioners of
several Eastern religions and proclaimed the gathering as a strictly religious
conference. After Wednesday’s inaugural session, four closed-door round tables
were held before a final communiqué was issued on Friday, 18th July. As an
expert on drafting and legal matters and in the context of my deep commitment to
Family and moral principles that underlie all great human faiths I am pleased to
say that the final declaration did contain a strong message that is of
truly historic significance as the Family and the societal perils facing modern
nations was specifically mentioned.
The Final Declaration statement of this International Dialogue was read to the
closing session by Abdul Rahman Al-Zaid, the deputy secretary-general of the
Mecca-based Muslim World League that had practically organized the conference.
This statement had a brief but a very positive statement of fundamental
encouragement to the Family as an institution. Since the issuance of the
Universal Declaration of Human Rights in 1948 in which Article 16 (3) mentioned
directly that:
“Family is the natural and fundamental group unit of the society and is entitled
to protection by the society and the State”
the Madrid Declaration has the widest possible phraseology aiming at the
strengthening of the traditional status of this institution.
[28]
This Declaration
manifestly contains a genesis of the international legal issues that have been
in the forefront of many interesting arguments and debates regarding the place
of the Family in positive transnational law and the codified norms on this
subject at the UN. The declaration, inter alia, called for:
“observing peace, honoring agreements and respecting traditions of peoples
and their right to security, freedom and self-determination that are the basis
for building good relations among all the people of the world. Achieving this is
a major objective of all religions and prominent cultures.”
The declaration
however went on to highlight the: “We also call upon the people to preserve
the institution of the family and protect societies from deviant behaviors.”
The Madrid Conference
had a five-point methodology for the realization of the conference’s objectives
included (1) cooperation among religious, cultural, educational, and media
organizations to (2) consolidate ethical values, (3) encourage noble
social practices and (4) confront sexual promiscuity, family
disintegration and (5) to combat other societal vices. It also
decided to organize inter-religious and inter-cultural meetings, conduct
research and use the Internet and other media for the dissemination of a culture
of peace, understanding and coexistence. While admittedly part of vocabulary of
this great vision used in the text of this document may be rhetorical in nature,
the reference to protection of the family and the society seems to echo
forcefully the fundamental message of all faiths to continue to support the
traditional concepts of this institution.
As such I feel that
the religious basis of the world’s leading Faiths has been recognized at
providing the true rationale of the need and the maintenance of the Family as
the fundamental institutions of the modern society.
I thank you all for
your kind attention to stress that we continue to witnesses this growing
co-operation between the faiths of different nature and history to create the
doctrinal foundation of Family. In the United Kingdom and in Europe there exist
a number of such institutions that are working towards such goals. Since I know
of their workings and the notable persons involved in such noble endeavors, I am
hopeful that activities of such a nature are or increase and given the abundance
of good will in this country, should succeed.[29]
Endnotes:
[1] D.Phil.; B A Juris, MA. M.Litt, (Oxon), DCL
(Columbia), DIA (Harvard), Of Lincoln’s Inn, Barrister at Law, UK,
Attorney at Law, US, Senior Advocate Supreme Court (QC) of Pakistan;
President Pakistan Ecology Council; President, Pakistan Family Forum;
Chairman, Pakistan League for Human Rights, amongst his major
international recognitions include the Massachusetts Senate Honor of
Recognition 1994 and in 1995 for his work in international human rights
and education, the grant of highly prestigious King Faisal Memorial
Award for 2002 by Saudi Arabia and in 2003 he received the International
Professor of the Year of Human Rights Award in Riyadh, the 2006 London
International Islamic Award for his work in Women’s needed legal
reforms in Muslim countries; In 2003 he was made the David M. Kennedy
Visiting Scholar & Professor of International Studies, Kennedy Center &
in 1989 became Visiting Professor, Fellow, Center for International
Affairs, Harvard University, and in 1990 was made a professor and
visiting Fellow of Human Rights Program of Harvard Law School. The
author has been Advisor to four Pakistani Prime Ministers on Foreign
Affairs & Law, Member & Delegate to the UN Human Rights Commission, and
the UN Sub Commission on Human Rights, Geneva. He has also represented
Pakistan delegations to the UN GA and was the leader of Pakistan
Delegation to the International Criminal Court (ICC); He is currently
the UN Special Ambassador for Family, the President of the American
Institute of South Asian Strategic Studies, Boston; In 2004 he became
the first Pakistani scholar to be given a distinguished Visiting
Professorship in India at the JNU in Delhi, & to give Memorial Lectures
at Benaras Hindu University, Universities of Mumbai, Goa and at Ambedkar
Center at Aurangabad University. As an expert in strategic studies, he
has been invited by numerous think tanks: in India, by e.g. SAPRA
Foundation, Institute of Strategic and Policy Studies, Bombay, Nehru
Foundation, Y.B. Chuvan and the Gandhi Foundations; in US he has been
invited, for instance by the Carnegie & Brookings Institutions, in
London, by the International Institute of Strategic Studies, and in
France by International Human Rights, Strasbourg.
[2] See The Right to be Different,
Farooq Hassan, UNESCO Doc. SS-80/CONF.806/9, 1980). Exploratory
proposal for the creation of a new human right. (In English, French &
Spanish); Final UNESCO REPORT, SS-80/CONF.806/COL. 7 at 22.
[3] See: The Right to be Different: An Exploratory
Proposal for the Creation of a New Human Right, by Dr. Farooq
Hassan, Loyola International & Comparative Law Review Volume
67- 100 reference 5:67 1985
[4] See further
Solidarity Rights: Progressive Evolution of Human Rights Law? By
Dr .Farooq Hassan, Human Rights Annual, New York Law School,
1983, Volume 1, p 51
[5]
See Religious liberty in Pakistan: Law, reality, and perception
by Dr. Farooq
Hassan,
Brigham Young University Law Review, Spring Issue 2002,
[6] See
Threats To Family &
Marriage: International Perspectives , Dr.
Farooq Hassan Nov. 21-22, 2003, /Mesa,
Arizona,
Link: (www.unitedfamilies.org/hassan_article)
[7] Islamic countries support has kept in tact the
pivotal issues relating to historical characteristics of the Family at
the leading international organizations’ debates. This support has
enabled Church and pro family institutions to work towards the retention
of the traditional values of this societal core unit of mankind. But
some important Church denominations have acted against this “moral”
trend, e.g., by the induction of admittedly gay priest Gene Robinson as
a Bishop by the Episcopal Diocese of New Hampshire on June 7, 2003.
[8] A leading author, sums up such totality of
obligations qua the family by saying: “ The family bond entails
mutual expectations of rights and obligations that are prescribed by
religion, enforced by law and observed by group members. These pertain
to identity and provision, inheritance and counsel; affection for the
young and security for the aged, maximization of effort to ensure the
Family continuity in Peace.” See Ati. H.A., Islam in Focus,
p 114, American Trust Publications, Plainfield, 1975.
[9] Surah 6:151, Translation by Muhammad Asad, The
Message of the Quran, Dar Al- Andalus, Gibraltor, 1980,p188
[10] Surah 5: 32
[11] See , for instance, Surah 2: Al Baqarah: 186,
286; See further Surah 3 Al Amran: 145, 150,; Surah 4 : Al Nisa: 26, 28,
Surah 50: Qaf: 16
[12] See, for instance, Surah 6: L An’am:160,; Surah
28: A- Qasas: 84
[13] See Surah 107Al: Ma’un.
[14]
Ibid.
[15] Surah 2: 177, See also Ali, A.Y. The Holy Quran,
pp 70-71
[16] Surah 5: Al-Maidah: 8
[17] See notes 27, 28 and 29
supra.
[18] Surah 49: Al Hujurat: 13
[19] Surah 4, An Nisa: 136.
[20] The position was the same in India until August
2009 when the Indian Supreme Court ruled that this section was in
conflict with the Constitution and hence void. However, importantly it
did not say that same sex marriages were valid.
[21] Pakistan distributed a Memo to the 53 Member
Commission at the end of 2003 Session stating boldly “Resolution
directly contradicts the tenets of Islam and other religions” and that
its “approval would be direct insult to the 1.2 billion Muslims around
the world.” This is indeed a memorable action by Islamabad for the
defense of the Family.
[22] As a professional lawyer for Care and for Focus
on the Family I was asked to speak formally to the Ambassadors during
this voting and also called upon key countries’ representatives in
Geneva for this purpose.
[23] See generally my two works on this subject
Farooq Hassan, The Concept of State & Law in Islam,
University Press of America, 1981, & Dr. Farooq Hassan, The
Islamic Republic, Aziz Publishers, 1984.
[24] See, for instance, Surah 107Al: Ma’un.
[25] Surah :4: An Nisa: 1; Surah: 7: Al ar’af:189;
Surah: 16:An Nahl: 72; Surah 30: Ar-Rum: 21.
[26] Surah:49: Al hujurat:13; Surah; 3: Al imran: 195;
Surah: 4: An nisa:124; Surah; 9: At Tawbah: 71-72; Surah : 16: An Nihl:
97; Surah :33:Al Ahzab: 35; Surah :40: Ghaffir:40
[27] Surah :93: Ad Duha: 8-11
[28] My initial and brief
comments (Link
http://www.greaterdemocracy.org/archives/696
) of this conference had been undertaken simultaneously with the holding
of this meeting to disseminate the salient points examined in this major
gathering of the world’s leading clergy of diverse faiths as it was
clearly felt by me to be of far reaching significance
[29] The major institutions that currently work in
interfaith harmony in the UK or in Europe are,
Muslim Council for Religious and Racial
Harmony UK (MCRRH); National Association of British Pakistanis (NABPAK);
Religions for Peace UK and Deputy President of European WCRP -Religions
for Peace; Taskforce for 2008 European year of Inter-cultural
Dialogue; World Congress of Faiths (WCF);
European Council of Religious Leaders/Religions for Peace (ECRL);
Muslim Council of Britain (MCB) Europe and International Affairs
Committee (EIAC); Brighton and Hove Interfaith Contact Group (IFCG) for
National and International Inter-faith matters & World Council of
Muslims Inter-Faith Relations (WCMIR).
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