3. Each party must respect

When the husband or wife to enter his house, then he deserves respect and appreciation from their partner. It aims to maintain the dignity and raise the prestige of couples, so that each feels comfortable to build a harmonious household. In this case, couples have an obligation to look for positive points which each is to be used as the support of mutual respect.

4. Trying to please his partner

In family life, even in social life in general, if someone tries to promote and give priority to other people than himself, it means he has planted the seeds of love and closeness to all the people around him.

Thus, each couples are advised to always please his partner, and the prioritization and mengutamakannya from himself, for the sake of strengthening the bond of love between them. The reason is, when the husband saw the wife devoted herself to please him, would he have to do something that could make the heart glad and happy wife. This was done to repay her, or at least recognition of such kindness.

5. Overcoming common problems

Marriage is a form of partnership relations and participation. Partnership which stands on the foundation of common goals, ideals, attitudes, intuition and feelings, as well as collaboration and solidarity in solving every problem. Any problems that arise in the lives of husband and wife, then the problem is viewed as a collective anxiety.

The paradigm thus triggering her husband for trying to work hard in order to give glorious life for his wife and children. Even so, the wife will try to run the affairs of the household in accordance with agreed procedures. Efforts made by the husband and wife is a solution to solve the problem together. Even so, both husband and wife should not hide the problem, even honesty and transparency is needed in order to grow the seeds of trust and mutual understanding, making it easy to find a solution. Could be, the problem has a positive impact to strengthen ties husband and wife.

6. Attitudes qana'ah

Among the signs of harmony in love is the attitude of couples were satisfied with the existing (qana'ah); were satisfied with the available infrastructure of life. Continuing the spoiled attitudes, habits of life department, wasteful and dissipate in childhood or adolescence, including one of the factors that trigger conflict couples. Thus in contrast to the attitude of maturity that demands realistic outlook on life. Hack things and glamorous media heralded publication will not actually create happiness. Because true happiness emanating from the deepest heart and soul, not the opposite of those aspects of the material that actually trigger gap and conflict couples.

7. The attitude of tolerance on both sides

It is not logical if each party expects a permanent ideal behavior of their partners in domestic relationships, because according to the temperament, and true human being sometimes wrong. Husband or wife sometimes forget and make mistakes so often repeated error and mistake. He may make mistakes because of ignorance, and repeating it without realizing it. If any party wishes to punish, judge, or take revenge for any mistakes made by her partner, it means that he is destroying the foundations of domestic harmony.

If we denounce all things, then we will not find anything that is not our fault. Making mistakes is a common thing that only requires the alignment, steering, and guidance, coupled with an attitude of regret and desire for change for the better. Mistakes do not need to be followed by pressure, insults, and intimidation, especially if the error was not related to Islamic norms. Rest assured that someone will not run out the appropriate way to correct the errors and irregularities partner. The best way in this regard is the quiet advice and makes her partner feel that it is for the good of themselves and their families.

8. Be frank

Frank attitude, honesty, and courage is the key to happiness domestic life that can not be nil from mistakes. In that sense, if you make a mistake, then you have to do is rushing to apologize, dare to admit it, and promised not to repeat it again in the future. Attitude does not however mean that outraged the status and your self-esteem. This remark encourages others to respect, trust, and forgive you.

9. Concern and solidarity

Fragment of the most beautiful part of family life is of concern and solidarity that dilakoni husband or wife in the face of difficulties with patience and tremendous struggle. When the wife was standing beside her husband, the husband will feel strong and confident, and vice versa. When a wife or husband feel that their partners feel strong and confident, then he will feel his soul filled with peace and tranquility. This side is in fact the inner essence of marriage and integration between the two sides.

10. Wisdom

Wisdom with each other-until the situation is most grim-helped lay the solid foundation harmony. Could be, because of an error, husband or wife has a great ability to harm his partner, simply just stop doing it wisdom. Wisdom strengthen the spirit of understanding between the two. Or one of two couples may feel more entitled in certain circumstances, but after re-think about it, he no longer keukeuh defend his opinion that could lead to friction.

When he resigned with the motive of wisdom, then he means eliminate the smell of conflict and strife. However, if the selfish attitude and negative superiority replace the position of wisdom, then the establishment of peace and domestic life will be marred. If so, would not be surprised if the problem turns over. Thus, wisdom is a sturdy fortress that protects families from disharmony.

Source:voa-islam.com

Place Women

This issue requires clarification and information, then we say: actually a reasonable place for a woman is at home and it was there where she worked. This is a basic principle. And this is supported by the arguments syar'iy and this is the logic of nature with which she created.

In connection with the postulates syar'iy above this, the texts and concrete realities that support it quite a lot. Among them:

1. He said the direct word to the ummahaatul mu `miniin:

وقرن في بيوتكن

"And dwelt in your homes" (Al Ahzab: 33).

Sayyid Qutb said: "In this verse there are subtle signs that the house should be a place of origin in their lives. And the house is as "maqorrun" (place of residence-important life.) Who other than the home is a temporary exception that they are not allowed to settle and dwell on it except for the purposes and even then only a modest course. (FII zhilaali l qur `aan 59, 5 / 28 prints of the tenth, Ash Syuruq).

2.

لا تخرجوهن من بيوتهن ولا يخرجن

"Do not remove them from their homes and they do not (allowed) to the outside '(Ath Tholaaq: 1)

This verse is even associated with a woman who is undergoing a period iddah, but the scholars said the ruling was not attributed to him but also includes other women. Penisbahan in "your home" or "house" (the two verses above-important life) when the house is usually owned by a husband, it is penisbahan showing placement, rather than ownership. As if, in principle, the house is a residence for women.

3. In the stories of the prophets there is a lesson and ibroh. Like the story of Moses with two women:

ولما ورد ماء مدين وجد عليه أمة من الناس يسقون ووجد من دونهم امرأتين تذودان قال ما خطبكما قالتا لا نسقي حتى يصدر الرعاء وأبونا شيخ كبير

And when he arrived at the source of domestic water of Midian he found there a group of men who are to drink (their flocks), and he found the back of the crowd, two women who were inhibited (flocks). Moses said: "Did you mean (in doing at that)?" Both women said: "We were not able to drink (our animals), before the shepherd-herdsmen were repatriated (flocks), our father is an old man who had advanced in years" . (Q.S.28: 23)

Until word of God:

قال إني أريد أن أنكحك إحدى ابنتي هاتين على أن تأجرني ثماني حجج فإن أتممت عشرا فمن عندك وما أريد أن أشق عليك ستجدني إن شاء الله من الصالحين

Said he (Syu'aib): "Verily, I intend to marry you with one of these my two sons, on condition that thou serve me for eight years and if you complete ten years, it will be (grace) from thee: but I do not want overwhelm you. And God willing you will find me among those who are good ". (Q.S.28: 27)

Let us look at the lessons in this paragraph.

Moses was the shepherd was in the source water and behind them there are two women who would hinder their goats for the goat is not mixed with the crowd. Moses asked the two women were, what's wrong with you? Why do not you watered you with these people?

Came the answer: we are unable to give drink to the cattle herders were repatriates them. Two women have piety and Waro attitude 'that prevents them from mixing with men. Then, as if there is another question arises, what makes you come out? Then came the answer directly: and our father is a parent who is old. There are urgent needs and requirements that require them to exit. And although they were forced to come out, they still maintain the character and manners by not mingling with men.

Then there is another lesson where one of the two women think that it's time everything was back to its original state (ie they no longer leave the house to get water for their cattle-important life.)

قالت إحداهما يا أبت استأجره إن خير من استأجرت القوي الأمين

One of the two women said: "O my father take it as people who work (on us), because actually the best person you've taken to work (on us) was a strong person who can be trusted anymore."

Syu'aib also accept the solution and he made a bid to Moses:

قال إني أريد أن أنكحك إحدى ابنتي هاتين على أن تأجرني ثماني حجج

Said he (Syu'aib): "Verily, I intend to marry you with one of these my two sons, on condition that thou serve me for eight years .." (QS28: 27)

Moses had accepted the offer and everything was back to normal. Moses worked herding cattle, and the woman becomes a wife who works at home. Thus the Qur'an tells us, and indeed in their stories that there are valuable lessons.

4. Pray in the mosque it is deeds that masyru 'for men and is one of the most utama.Terlebih deeds longer pray at the mosque the Prophet shollallahu'alayhiwasallam, and with him. Nevertheless, the Prophet shollallahu'alayhiwasallam ordered the women to pray at home. As the wife of Abi Humayd Saa'idiy, behold, he came to the Messenger of shollallahu'alayhiwasallam and said: "I like to pray with you". Then he said: "I know that you liked the prayer with me, but the prayers at the corner of the room was better than prayers in the room. And prayers in the room was better than prayers in the house. And prayers in the house is better than your people prayers at the mosque. And prayers at the mosque that your people better than prayers in masjidku ". Then the wife was also ordered Humayd Abi made for him a place of prayer in the most deep and dark in his house. And he was praying in situ until the end. (This Hadith issued by Ahmad 6 / 371 and by Ibn Khuzaymah in Shahihnya 3 / 95. Hadith is hasan. See "haasyiyatu la'zhomi 'alaa shohiih Ibni Khuzaimah).

Cue in this Hadith is quite clear that the origin is the persistence of a woman in the house. To the extent that the Messenger of Allah shollallahu'alayhiwasallam prefers praying at home for a woman, rather than praying in the mosque he shollallahu'alayhiwasallam though he allowed a woman to go to the mosque.

5. The reality of Muslim women in the early centuries, which is exemplified by-example to support this. Where do we get that out of a woman and she works outside the home is an event that almost could be calculated, and have the causes which require for such. Even so that is what is understood by the Companions. It was narrated that Ibn Mas'ud was asked by his wife to give her a veil. Ibn Mas'ud said: "I'm afraid you'll leave wearing the hijab that God has for you." His wife said: "Hijab is it?". Ibn Mas'ud said: "Your house."

6. Taught by the shari'ah is that is in accordance with nature. "What is God Who created it does not know (that you reveal or conceal), and He is Subtle, the Knower?" (QS67: 14). Indeed persistence of a woman in the house is the logic of nature in accordance with the duties and character and a guard of kekontradiktifan keterceraiberaian and personality. Psychological scientific experiments have given support to this. As some researchers are fairly objective in the West have delivered the call to minimize the negative consequences of a work that elicits a woman contrary to the nature and character. However, the worshipers of lust is so deaf to every person who calls it. They even accused him as the person who invites the women to return to the setback and slavery, so they make a claim! And there will be an additional explanation about it on the sidelines of the discussion.

Regarding the release of Women's Issues Meyikapi

It should be understood that the release of a woman is not forbidden absolutely. It has been narrated some information that indicates bolehnya women come out and work outside the home, but this situation is not the origin of law, but rather as an exception and urgent needs.

One of the history of this is allowed by the Prophet shollallahu'alayhiwasallam a woman to pray in a mosque even though he prefers prayer of the woman at home.

Similarly, a history of participation as a woman in a few battles to water and treat the injured.

The caller liberation of women, or rather the destruction of the female caller from imitators among the passions, has been holding with this history. As well some people who have become low sedemikiran ourselves before the pressure of foreign civilizations, also have made history as the argument to defend Islam, in their expectations.

To answer this, we say: actually discharge a woman and she works outside the home is not something absolutely forbidden. There could be an urgent need to come out as the release of two daughters Syu'aib. It can also become a matter that is needed for this race as a woman who teaches her fellow sisters or provide treatment for them. For things like this that the arguments out of a woman was understood. And that is a state of exception, not the condition of origin. Hence we get the Imam Ibn Hajar said: could be the release of women with a force that has dinasakh. In which he explains in "Al Ishoobah" living history Kabsyah Umm Al Qodho'iyyah and said his Hadith issued by Abu Bakr ibn Abi Shayba and Ath Thobrooniy and others from the path of Al-Aswad bin Qoys from Sa'id ibn 'Amr Al Qurosyiy that Umm Kabsyah a woman from Qodho'ah said: "O Messenger of Allah, allow me to come out with troops like this and this." He said: "No". Umm Kabsyah said: "O Prophet of God I'm not want to fight. But I want to treat the wounded and the sick, and I'll be handing out drinks. " He said: "If only it did not become a sunnah and will say: the fulanah never come out (in a troop) of course I will let you. However, sit down (do not follow-important life). " This Hadith was also issued by Ibn Sa'd and in the end, "Sit down, do not let the people say that Muhammad fought with a woman." Then Ibn Hajar said: This Hadith and Hadith which earlier in the life history of Umm Al Aslamiy Sinaan can be integrated on to say that this tradition menasakh the previous hadith. Because the previous hadith during the war of Khaibar, was this tradition after Fathu Makkah. (Al Ishoobah 4 / 463)

However, these arguments Thabit to expel most cases women and their ikutsertanya in treating the wounded and to share a drink, but it is limited conditions are mixed in accordance with the measure and is not to defeat the condition of origin. And quite important to distinguish clearly between the workings of a woman outside the home as a legal origin and the views it as an exception.

If he is an exception for certain circumstances, then we will not run out of solutions to overcome the negative impacts that may arise with the release of a woman. But here is not the place to describe the solutions that. As if out of a woman was used as a matter of origin as viewed by some people who are Westernised, where they saw that the woman will still not benefit anything if he works at home. And this is a paralysis of half the society. I say: if we go with this direction, then the negative impacts from the release of the women, and all the consequences will emerge as occurred in Western society.

Will appear mafsadat-mafsadat ikhtilat, and mafsadat-mafsadat empty house of a mother's role, although we use various procedures and even though we mean it for that, and although some people tried to cover it up with a deceptive slogan: "get out in corridor in accordance with the teachings of the shari'ah and our culture. " Then we need to understand that when it is received by us that the origin is that a woman working at home and that she works outside the home is an exception and that is what is determined based on the arguments syar'iy, then after that we are no longer have a choice between beriltizam with this or not beriltizam with him, if we are really Muslims.

وما كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله أمرا أن يكون لهم الخيرة من أمرهم ومن يعص الله ورسوله فقد ضل ضلالا مبينا

"And it is not proper for men of believers and not (also) for women who are believers, when Allah and His Messenger have set up a provision, there will be for those options (the others) about their affair. And whoever disobeys Allah and His Messenger, then surely he has been misguided, misguided real. "(QS33: 36)

This verse is even down to a particular case, but its content is general. Then he fell after the verses shollallahu'alayhiwasallam Prophet ordered his wife to stay in their homes.

God has explained that the action left, and turn away from, his shari'ah is a definite cause-no doubt-for a person suffering such circumstances the majority of mankind on the earth today.

ومن أعرض عن ذكري فإن له معيشة ضنكا ونحشره يوم القيامة أعمى

"And whosoever turns away from My reminder, verily for him is a narrow livelihood, and we will menghimpunkannya on the Day of Judgement in a state of blind". (Q.S.20: 124)

And the real state of the people who have manhaj manhaj straight but they leave it and seek other manhaj in waste of human thought, as disclosed by the poet:

Like a camel that died of thirst in the desert sahara

Moderate water on his back he carry

(To be continued insha Allah)

Source:akhwat.web.id

Fourth, cultivate discussion and deliberation among fellow members of the family which raised the understanding and good sense. For example, when a dream to sacrifice his son (which he believed as the commands of Allah SWT), Prophet Ibrahim in their implementation remains a dialogue and communicate with their children. Then, they implement the provisions of Allah is with full consciousness and sincerity.

Fifth, build a spirit of sacrifice to foster a love to God and love of fellow human beings. Here's some of the major pillars in building a strong family that has been exemplified by the family of the Prophet Abraham to be a lesson and a good example of the believers who want a happy and prosperous families on the basis of submission and obedience to Allah SWT.

Allah says in Surah al-Mumtahanah [60]: 4, "Indeed there has been a good role model for you in Abraham and those who shared with him." And Allaah knows best.