Muslim Fathers Research Articles

Book Review: Muslim Fathers and Mistrusted Masculinity in Danish Schools by Anne Hovgaard Jørgensen

Book Review: <i>Muslim Fathers and Mistrusted Masculinity in Danish Schools</i> by Anne Hovgaard Jørgensen

If she is a woman, she will be Christian. Religious affiliation in some mixed marriages in Islamic societies

This article reviews some reports indicating that in some Islamic societies and in cases of mixed marriages (Muslim father and non-Muslim mother) daughters born of such marriages were allowed to follow the mother's religion. This was despite the fact that Islamic law stipulated that all children were Muslim. These reports suggest that some of the women who participated in the movement of the Cordovan 'voluntary martyrs' may have come from a similar background.

Legality of Heir For Non-Muslim Children as a Result of Fornication Under Maqashid Sharia of Jamaludin Athiyya

This article discusses a child born due to fornication with a broken lineage of Muslim father whosechild is a non-Muslim. This article uses a normative juridical method and qualitative analysis. Moreover the study was carried out on the legality of the status of heirs for non-Muslim children born by a fornication out of wedlock, which is viewed under in the perspective of the law in force in the Indonesia law prepective compared with the Maqasid Syariah fil-usrah view of Jamaluddin Athiyya. Regarding the legality of the status of heirs, there are several opinions in the Civil Code providing opportunities for heirsWhile it is clear in the Islamic law, especially the Islamic law of inheritance (Fiqh Mawaris), states that the children born as a result of fornication to be eligible as heirs. The contrast between the two legal systems is fused with the Supreme Court Jurisprudence No. 51.K/AG/1999 and the MUI Fatwa No. 11 of 2012 which states that non-Muslim children as a result of a fornication are not entitled as heirs, but they are eligible to obtain the inheritancethrough a mandatory will (Wasiat Wajibah). Thus, there are still pros and cons on the legal impact of Jurisprudence and Fatwa which are not fully binding. Moreover, Jamaluddin Athiyyah's view of the Maqasid Syariah in terms of the family issueagaints the Supreme Court Decision No. 51.K/AG/1999, No. 368 K/AG/1995, the Constitutional Court Decision No. 46/PUU-VIII/2010 and the MUI Fatwa No. 11 of 2012, concludes although the non-Muslim children born as a result of fornication are not eligible as the heirs. However, the providing a mandatory will has considerably been benefited the child welfare and the family are considered implementing the Islamic law.

10.4 Muslim Fathers Speak to Their Infants: Newborn Behavioral Observation

10.4 Muslim Fathers Speak to Their Infants: Newborn Behavioral Observation

The Possible Impact of the Wilsnach V M [2021] 1 All SA 600 (GP) Judgment on the Right of an Absent Muslim Parent to Inherit in Terms of an Islamic Will

The Gauteng Division of the High Court, Pretoria handed down a judgment in Wilsnach v M [2021] 1 All SA 600 (GP) (Wilsnach) during 2020, where it held that a biological father could not inherit “in the capacity of a parent” due to absence, in terms of the Intestate Succession Act 81 of 1987 on the basis he inter alia lost his rights and obligations in terms of s 18 of the Children’s Act 38 of 2005 (hereafter absent parent). This article analyses the potential impact that the Wilsnach judgment could have on the right of a Muslim father to inherit in terms of an Islamic will in the event where he too has lost his rights and obligations in terms of s 18 of the Children’s Act 38 of 2005.1 An overview of the Wilsnach judgment is analysed by way of introduction. The right of a Muslim parent to inherit from their child in terms of “Islamic law” is then explored. The possible impact that the Wilsnach judgment could have on the right of a father to inherit in terms of the “Islamic will” is then investigated. The article concludes with an overall analysis of the findings and makes a recommendation as to how Islamic law consequences can be accommodated.

UNWINDING THE SEMIOTICS IN SUSHEEL KUMAR SHARMA'S “UNWINDING SELF”

If direct observation can result in a literary genre of poetic art, analysis of selected poems in “Unwinding Self” becomes inevitable for the evaluation of diverse levels of poetic style, such as Japanese three-line haiku in mini-cantos of the Mahabharta, suggestive iconic-flashes on variable images and events in “Snapshots”, gender performitivity in “Bubli Poems” to gratify femininity with undertones of irony and many more which the poet experiments to prove his poetic mettle. The study attempts to find a formidable ground into the latencies of ‘empirical imagery’, which refer to the poet’s empirical mind that pervades into more than one iconic imagery or event at a time. The Poet’s multiple reflections which remain explicit or manifest in a chain of life-like sequences of variable structures with variable styles are concatenated dexterously in such a way that each poem invites the readers to dive into the poet’s wordplay, drawn on religions, contemporary events, relationships and allusions which the traditions tell in words and numbers. One becomes fanciful to decode the suggestive significance of “The New Year Dawn” with the appearance of ‘three stars’ representing “Orion’s Belt” for the new hunter in the imagery of Magi. The poet’s suggestive line – “Five times a day, my father’s/ Hands go up in the sky” - makes him agnostic and empirical about his Muslim father’s hands that can create colourful designs and build houses instead of knowing the unknowable Supreme. His poems can be approached with the term ‘suggestive objective correlative’ as the poet’s self-soul manifests in different identities, and each poem moves around the central metaphor, which sometimes becomes subtle due to the latent association with the places of visits, dates and years of events and the wordplay in numbers drawn from myths and legends, news, including literature; even the glossary in the collection sheds light on suggestive latencies.

66.4 Powerful Conversations Between a Father and a Religious Scholar: Lessons From Islamic Teaching

The role of a Muslim father goes beyond the provision of educational and financial needs to ensuring a loving and peaceful family atmosphere that is conducive to children’s ethical, moral, and spiritual development. A good father is exhorted to guide his children to a joyous, fulfilling, and righteous life path by acting as a role model for love, compassion, empathy, nonjudgment, and forgiveness. The objectives of this presentation are to: 1) develop an understanding of gender uniqueness in Islam and the significance of fatherhood; and 2) utilize practical strategies for fathers to connect with their children by following Islamic teaching.

'I think I'm agnostic because I have a Muslim father and a Catholic mother'. Religious transmission to children from interfaith unions in Barcelona

ABSTRACT Based on an ethnographic study conducted with in-depth interviews, this study shows how the children of interfaith couples whose members were socialised in the Catholic and/or Muslim faiths, respectively, internalise the religious and/or cultural values that their parents transmit to them. We furthermore point out that the negotiation processes of both transmission by the couple and inheritance by the descendants are often conditioned by social and contextual factors, including the gradual process of religious secularisation. We shall analyse the consequences that this factor, increasingly common in Barcelona, has on these interfaith negotiation, transmission and inheritance processes.

Double Consciousness in Hanif Kureishi’s The Black Album

This article throws light on the issue of identity and Double Consciousness which creates traumatic effects on the psyche, identity and culture of Shahid, the representative of South Asian Immigrants depicted in Hanif Kureishi’s The Black Album in Britain. In The Black Album, Shahid is depicted as a South Asian British Muslim who looks at himself from the eyes of the White British and he finds two-ness in himself, which is similar to W. E. B. Du Bois’ theory of Double Consciousness that “is the sense of always looking at one’s self from the eyes of others” (2). So, the article reveals the double consciousness of Shahid, the protagonist who carries hybrid identity for having British White mother and Pakistani Muslim father. Because of being a South Asian Muslim immigrant living under the hegemony of White Supremacy in Britain, he experiences Double Consciousness, which causes his inferiority complex, lack of self-esteem, rootlessness, in-betweenness and fragmentation of identity. Thus, the article deals with the Double Consciousness within the binary opposition between the East and West, Islamic Fundamentalist and Western Liberalism, and Pakistani Identity and British Identity. According to the theorists Homi Bhabha, Edward Said and Frantz Fanon, the colonized people who become immigrants in the postcolonial era suffer from identity crisis and double consciousness as they face segregation, racism, discrimination and various other forms of Othering.

The Role of Grandparents in Israeli Muslim Families with Intellectually Disabled Fathers: Social Workers’ Perspectives

Within Israeli Muslim society, men with intellectual disabilities are likely to marry nondisabled women through arranged marriages and create families. This article explores the role of grandparents with these families from the perspective of each family's social worker. A thematic analysis was conducted of 19 semistructured interviews with Muslim social workers serving Muslim families with intellectually disabled fathers. Consistent with cultural norms, paternal grandparents are extremely involved in the lives of these couples and hold responsibilities in many aspects of these couples' family lives. Social workers reported that the nondisabled wives, however, viewed the engagement as intrusive and controlling. Maternal grandparents' contributions were crucially supportive, albeit limited by Muslim cultural norms that placed households under paternal family control. Social workers had conflicted feelings regarding paternal grandparent involvement. Social workers working with Muslim fathers with intellectual disabilities should promote supportive paternal grandparent involvement and ensure that such engagement does not undermine the autonomy or well-being of the nondisabled mothers. Practice guidelines are presented.

Identity loss or identity re-shape? Religious identification among the offspring of ‘Christian–Muslim’ couples

ABSTRACT Previous research on interreligious marriages has indicated that they tend to cause both ethnic and religious ‘dilution’ and ‘loss’, but these concepts are misleading and cannot explain different and often contradictory identification processes. Based on qualitative in-depth interviews with 66 sons and daughters raised in families where one partner is an immigrant from a majority-Muslim country and the other Italian, this article explores the offspring’s religious identities. The article counters the notion that there is a univocal process of religious ‘loss’ among ‘mixed’ offspring. Three different identification processes were found: ‘Islamic’, ‘non-religious’, and ‘spiritual’. In the first case, the identification with the Islamic faith of the Muslim father leads the offspring to discuss identity in terms of opposition to youth with a ‘Western secularised’ way of living. In ‘non-religious’ identifications, offspring downplay the role of religion, preferring to emphasise their dual ethnicity. The third type of narrative (‘spiritual identities’) shows the elaboration of an anti-dogmatic position on religion, sometimes more syncretic, sometimes more holistic. Results suggest that offspring’s identities are much more complex and characterised by a re-shaping, rather than a loosening, of religiosity.

Predictors of Intention to Provide Halal Maintenance

This study examined the relationship between attitude, subjective norms and perceived behavioral control with the intention to provide halal maintenance to the family among Muslim fathers in Malaysia. The participants comprised of 353 Muslim fathers. The data were collected via a self-administered questionnaire. Findings from the study showed that there was a positive relationship between attitude, subjective norms and perceived behavioral control with the father’s intention to provide halal maintenance for the family. In addition, the subjective norm is proven to be the most significant predictor of the intention to provide halal maintenance for the family.

Representing Father–Son Relationships among African-American Muslim Men in Film and Television

ABSTRACTAfrican-American Muslims are well-known for their prison reform ministries and initiatives aimed at assisting disenfranchised men and women in inner city communities. In media discourse, the redemption narratives of young African-American Muslim men in these environments have often been stimulated by African-American Muslim leaders who function as highly influential fatherly figures that usually stress an importance of fatherhood in ameliorating juvenile delinquency and hopelessness. While fatherhood is a cherished institution among Muslim families, this analysis focuses on depictions of father-son relationships among African-American Muslim men in film and television. This study examines relationships between Muslim sons and non-Muslim fathers, Muslim fathers and non-Muslim sons, and fathers and sons who both embrace Islam throughout these visual narratives. In exploring these relationships, the article examines the impact of African-American Muslim fathers on their sons’ faith and spiritual development, negotiation of masculinity, management of racism, confrontation of Islamophobia, and maintenance of discipline, social mobility, and life skills.

Provision of Nafqah Right to Child: The Islamic Wisdom and Implementation in Pakistan

Islamic family law has specified child rights as the key social responsibility of parents and urged them to struggle for positive upbringing of their children. Prophet (SAW) and the companions (RA) set numerous traditions in relation to rights of children i.e., right of life, right of food, shelter and clothes, right of education and training and right of counting them as members of society. Islam bounds a father to bear the responsibility of Nafqah of his child. (Al-Baqarah 2:233). Nafqah consists of food, clothes and shelter.This responsibility also explains the title of qawwām for a husband (Al-Nisā 4:34). This research paper aims to discuss the Nafqah right of a child in Islam. Sharī‘ah Law of Nafqah involves parents and state institutions to fulfill their responsibilities towards children up-bringing. Thus, protection of the right of Nafqah is the key responsibility of a Muslim state. In this study, a brief sketch of Pakistani law is presented with the help of few facts and figures about the provision of child right of Nafqah in Pakistan. The study also presents a comparison of the views of eminent Muslim scholars belonging to different schools of thought, regarding certain limitations that rule the provision of Nafqah to a child, like definitions of dependency and the responsibility of non-Muslim child on his Muslim father etc. Finally, Islamic wisdom regarding the practicality of child’s right of Nafqah in Islamic society is presented in the research paper with the aim of highlighting its pertinence in maintaining a positive and sustainable human society.

Peran Ayah Muslim dalam Pembentukan Identitas Gender Anak Kampung Karanganyar, Brontokusuman, Mergangsan Yogyakarta

This study aims to (1) know understanding of Muslim father against his role as a father, (2)Â identify Muslim father's role in the gender identity formation of children aged 6-8 years, and (3) determine the factors that influence Muslim father's role against gender identity formation of children aged 6-8 years. In this study, researchers used a qualitative descriptive research with an ethnographic approach. Collecting data using observation, interviews, and documentation. The subjects consisted of five fathers (intact family) aged 30-40 years who had children aged 6-8 years. The results of this study are (1) understanding of Muslim father against his role as a father are as economic provider, protector, educator, dan nurtured mother; (2) Muslim father's rolein the gender identity formation of children aged 6-8 years include friends sharing, role model, resource, and disciplinary; and (3) the factors that influence Muslim father' srole against gender identity formation of children aged 6-8 years are (a) educational background of father, (b) background of ethnic/culture, (c) length of working time father, (d) awareness of the responsibilities of parenthood, (e) cooperation and mutual agreement, (f) knowledge of parenting fathers, (g) the pride of the father on the child' ssuccess, (h) lack of closeness between father and son, (i) the mental health of the father. Keywords: children, gender identity formation, muslim father's role

The effect of stereotypes and prejudices regarding gender roles on the relation between nurses and "Muslim fathers" in health institutions within the Community of Madrid (Spain).

Modern Western societies are characterized by a considerable cultural and ethnic diversity whereby different groups and minorities live side by side. However, not all people are viewed in the same light by the autochthonous population. This is particularly true in the case of Muslim immigrants, who are often prone to negative stereotyping and prejudice. This has become increasingly apparent since the 2001 terrorist attacks in New York and the subsequent attacks in various Western countries. This study seeks to analyze the relation between female nurses and those labeled by nurses as "Muslim fathers," as part of a research project on the care of immigrant children in Madrid (Spain). The findings promote reflection on the effects of nurses' stereotypes and prejudices regarding the gender roles of "Muslim fathers" and the relations between these groups. These prejudices can lead to situations of cultural imposition and/or discrimination. Self-reflection regarding stereotypes and prejudices is necessary in order to provide culturally competent care. The anthropobiological approach by Marie Françoise Collière may be useful for extending this type of care universally, not only to immigrant groups, as everyone, including nurses, patients, and family members, belong to part of a specific sociocultural context.

Superdads

In discussions about multiculturalism, migration, Islam, and law, migrant and especially Muslim fathers have predominantly been discussed in terms of their overall power over women and children. The recurring question seems to be how much room they should be granted to have a polygamous marriage, keep their daughters out of school, and marry them off. This contribution argues that the sociolegal position of migrant fathers is much more complex and possibly more vulnerable than often perceived, as a consequence of the workings of family law and immigration law. Using (black) feminist critiques of family law, the question is to what extent migrant fathers’ weaker legal position is being caused by ideologies about fatherhood in family law and immigration law that exclude them from being “good fathers.” The argument is based on an analysis of European Court of Human Rights case law on affiliation, divorce, custody, visiting rights, and residence.

Muslim Father's Rights in Determining His Minor Child's Conversion to Islam in Malaysia

Freedom of religion is guaranteed by the Federal Constitution of Malaysia. For children, their rights to freedom of religion are mentioned in Article 12(4) of the Federal Constitution. However, there is conflict of law, i.e. between the civil law and Sharia Law, in some cases involving the child's conversion to Islam, following the conversion of his or her parents. This article aims to discuss on provisions of the Federal Constitution on the child's right to the freedom of religion. The discussion also elucidate on the father's right in determining his minor child's conversion to Islam. The methodology used in gathering relevant data is content analysis. Data was gathered from Sharia Laws, legal provisions, law journals and reported cases relevant to the issue. The data has been analyzed descriptively. The discussion discovered that civil court has competent jurisdiction in hearing cases that involves issues of conversion of children following the conversion of only his/her father or mother. In earlier cases of conversion to Islam, it was decided that the minor child's religion is following the religion of his or her converted father/mother. However, in the later cases the court has decided that the religion of the children is remain as the religion of their parents, before the conversion to Islam.

Religious adaptation of a parenting programme: process evaluation of the Family Links Islamic Values course for Muslim fathers.

BackgroundAmid concern about the reach and inclusivity of parenting interventions, attempts have been made to culturally adapt programmes for specific ethnic or linguistic groups. This paper describes a novel approach of the religious adaptation of a parenting programme, namely the Family Links Islamic Values course.MethodsA small‐scale qualitative process evaluation was conducted on one Family Links Islamic Values course for Muslim fathers in the South of England in order to describe the intervention as implemented and its theory of change, as well as the acceptability of the programme to the participants. The data consisted of 13 semi‐structured interviews (10 with parents and three with staff), 25 h of observation and reading of programme manuals.ResultsA logic model is presented to describe the theoretical basis of the intervention. The programme was highly acceptable to fathers who valued the integration of religious teachings and were generally very positive about their experience of attending the course. Post‐course interviews with both fathers and mothers mentioned some positive changes in fathers as a result of their attendance.ConclusionsIt is important to be responsive to the needs of some British Muslims for religiously credible interventions. This small‐scale process evaluation needs to be followed by a robust evaluation of programme outcomes for parents and children.

Conversion Issues in Malaysia: A Challenge to Religious and Racial Harmony

There is a worrying trend recently of inter-religious cases which have fuelled angst amongst multiracial communities in Malaysia, and which threaten to disrupt racial harmony or dismantle the 1Malaysia Unity Framework. We refer to the recent case of a “Muslim” bride (named Zarina Majid) marrying her Hindu boyfriend of seven years.&#x0D; The earlier version of her story goes like this. Zarina was a product of the law which at its time allowed a unilateral conversion of minors by their parents who converted to Islam. Zarina’s parents married as Hindus in 1980. Her father converted to Islam at the urging of a relative while her mother remained a Hindu. It was reported that they remained in the “dual-religion” marriage for a good number of years, and Zarina said that her mother, being illiterate, did not realise that her children were Muslims. Her father registered them as Muslims in their birth certificates and in their MyKad (the national identity card). The problem arose when their father left his home after the birth of Zarina’s brother in 1990 and abandoned them. As a result of abandonment, Zarina was Muslim in name only, nurtured by her Hindu mother to become a practising Hindu, whilst the Muslim father moved on with his life presumably to marry a Muslim wife.&#x0D;