03-11-2006, 07:50 PM
Here is the whole story about Islam and Birth control:
"4. Islam and birth control
4.1. Islam condoning birth control
It is routinely assumed in Hindu circles that Islam prohibits family planning. But against the talk of Muslim "demoÂgraÂphic aggresÂsion", seculÂariÂsts like to emphaÂsize that, unlike ChrisÂtianity and JudaiÂsm, Islam explicitly allows birth contrÂol. And this is entirely correct. As Yoginder Sikand argues, "Islam is one of the few religiÂons that allow for birth control".[1]
In the Golden Age of Islam (7th-11th century), various writers freely wrote instructions for birth contrÂol, e.g. Al-Jahiz wrote in a book about the animal kingÂdom: "The difference between human beings and other species is that only human beings practise birth controlÂ."[2] Of the four Sunni schools of jurisprudenÂce, the Malikite prohibits abortion altogether, the Hanbalite and Shafiite allow it in the first forty days, while the Hanafite school allows abortion in the first four months of pregÂnancy. All the schools permit the use of contracÂeptives. The ShiiÂtes conÂsider birth control, in pre-modern times mostly coïtus interrupÂtus, the normal pracÂtice in case of temporary (Muta) marriages, "so much so that a man who wanted childÂren had to make a special proviÂsion in the Muta Marriage Contract so as not to practise 'withdrawÂal'."[3]
For this reason, there is a lot of practical advice on birth control in Islamic literature, far more than in the fabled Hindu and Chinese sex manuals. A number of mediÂeval authorities on Islamic law and medicine have writÂten about birth control in a matter-of-fact, non-judgmental way. The greatest Muslim medic, Ibn Zakaria al Razi (Latin Razes) has given a list of 176 contracÂeptive or aborÂtive techniques or preparatioÂns, while Abu Ali ibn Sina (AvicÂenna) mentioned several dozen.[4] The HanÂaÂfi jurÂist Ibn Abadin allowed women to use birth control and to have an abortion until the 120th day of pregnancy, even without their husÂbands' consent.[5]
Even Ibn Taimiya, the 13th-century Hanbali theolÂogian who in most matters is the ackÂnowleÂdged godfather of today's "fuÂndameÂntalisÂts", permitted the use of contrÂacepÂtive devicÂes. Ibn TaimiÂya's argument was based on a paraÂdoxÂical implication of the doctrÂine of God's omÂnipotÂence: no matter how you try to preÂvent concepÂtion, if God has decided that a child will be conÂceived, schemÂing human beings are powerÂless to thwart His designs. Now, since God can always overrule the plans of man, the use of contraÂceptives does not really interfere with God's designs, ergo it is perÂmitteÂd.[6]Â
In their innocence, some Islamic apologists use arÂguments to prove Islam's progressiveness concerning birth control regardÂless of their negaÂtivÂe implications in other respecÂts. Thus, the principal of an Islamic college writÂes: "Islamic jurispruÂdence has always allowed the above-mentioned family planÂning method with slave girls as it is one of its fundamental dictates that a slave girl becomes free the moÂment she gives birth to a chilÂd."[7] So, to keep her in slavery it was alÂlowed to preveÂnt her from getting pregnant, which says a lot about the centrality of the institution of slavery to Islamic civilization.
Even more troubling is the context of the main inÂcident in MohamÂmed's career which jusÂtifies birth control (and is therefÂore routinely menÂtioned as proof of MoÂhammÂed's progresÂsivÂeneÂss). Mohammed's men had captured women from Mecca in the raid on a Meccan caravan at Badr (see next para), intenÂding to sell them back to their familÂies for a handsome ranÂsom, but asked Mohammed if they could use them for their sexual gratifÂication. ConÂsiderÂing that the ransom would go down if the women were not returÂned in their original conÂdition, the Prophet told his men that they could freely go and rape them as long as they pracÂtised coitus interrupÂtus (Arabic azl). So, the Prophet conÂdoned hostÂage-taking and rape.[8] NonetheÂlÂÂÂÂÂeÂss,ÂÂ these two instances of clumsy apoloÂgÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂeticÂÂÂÂs do conÂfirm that Islam approves of birth control.
4.2. Islam prohibiting birth control
In spite of this solid tradition of at least tolerÂance to birth control, there is now a strong countercurÂrent which objects to birth control and propagates a natalist policy. After atÂtacking "the protagonists of HinÂdutva" for having "perfected the art of demagogy, deception and venomÂous communal propaganda" including the "oft-repeated acÂcusations that Islam is striÂctly opposed to family planÂning", Yoginder Sikand admits: "Their loud proclÂamatÂions have been further legitimised by some ignorant and obscuÂrantist mullahs, who also assert that Islam and family planÂning are not compatible with each other."[9] Even the alÂleged HinÂdutva propÂaÂganda that "Muslims are furiously mulÂtiplyÂing as part of a grand Islamic conspiracy to swamp the counÂtry and conÂvert it into a Muslim-majority state"[10] is candidÂly conÂfirmed by these "ignorant and obscurantist mulÂlahs".
Leave alone Urdu pamphlets, a neatly published English book from the impecÂcably Islamic Noor Publishing House (Delhi), MuhamÂmad SamiulÂlah's MusÂlims in Alien SocieÂty, is sufÂficiently explicit about the demogÂraÂphic desigÂns of contemporary IsÂlÂam.[11]ÂÂÂÂÂÂÂÂÂÂ SamiulÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂlah rejecÂts familyÂÂ planÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂning as a WÂestÂÂÂÂÂÂÂern ploy to diminisÂÂh the numÂbers of the Muslim population in order to maintain its hegemoÂny. The core of his argument is that birth control has no sanctÂion from the Quran nor from the example and sayings of the ProphÂet. Since others have claimÂeÂd just the opÂposite, a close reading of the source texts of Islam is needed.
As Samiullah notes, MohamÂmed sanctÂioned, even comÂmanded, the practice of coitus interÂruptus, the then most readÂily availaÂble method of birth control, in the afterÂmath of the battle of Badr, his first great victory which yielÂded him a number of woman hostages. For the present disÂcusÂsion, the point which SamiulÂÂÂÂÂÂÂÂÂÂÂÂÂlah wants to make is that this guidelÂine laid down by the Prophet was contradÂicted by the Prophet himself on later ocÂcasiÂons. SamiulÂlah recoÂunts a number of Ahadis (episodes of the PropÂhet's life serÂving as the authoritative basis of IsÂlamic law) where the PropÂhet opposed this method of birth control.[12]Â
Thus, after the camÂpaign against the Banu al-MusÂtaliq, the MusÂlims wanted to rape the hostages and asked MohamÂmed whether they should practise azl, but the PropÂhet replied, with reference to the futility of human scheming before God's omniÂpotence: "It does not matter if you don't do it, for every soul that is to be born up to the Day of ResurrecÂtion will be born." Since this (and similar ones) is a later Hadis than the one containing his pro-azl inÂjunction at Badr, it overÂrules the earÂlier one, at least accorÂding to the theologiÂcal principle that in case of contradiction, the earlier pronounÂcement is overruled by the later one.[13]
AdmitÂtedly, the fact that the Prophet encouraged azl on at least one occasion does create some legal room for birth contrÂol, and Samiullah concedes that it is expÂlicÂitly permitted in case the woman is in poor health and could not bear the burden of pregÂnancy and the effort of delivÂery. But the main weight of MohammÂed's norÂmative opiniÂonÂ, SamiulÂlah argues, is certainly on the side of natalism and against birth-contrÂol. Hence the Prophet's prohiÂbition, at least on one ocÂcasion, of knowiÂngly marrying a sterile woman; his prohiÂbition of non-vaginal interÂcourse (another primiÂtive form of birth contrÂol); and his strict prohibition of steriliÂzation and of voluntary celibacy.
4.3. Islamic natalism
Hindu Revivalist authors have dug up some more quotatiÂons to support the perception of natalist designs in Islam. K.S. Lal quotes Mohammed as saying in so many words: "Marry women who will love their husÂbands and be very prolific, for I want you to be more numerous than any other people".[14] Ram Swarup quotÂesÂÂÂÂÂÂ the Prophet as saying: "In my Ummah, he is the best who has the largÂest number of wivesÂ."[15] Even a seculÂar Muslim canÂdidÂly calls it "one of the funÂdamental tenets of IsÂlam -- namely, to multiply the triÂbÂe."[16]Â
Samiullah's point is that as a general policy, the Prophet opposed any behavÂiour which was demographically wasÂteful and unproductive. He was less fussy about ocÂcasional loss of semen in sterile forms of interÂcourse than Moses' laws had been, but as a rule he favoured the same natalist policy. ÂSamiullah opines: "Had the monster of 'Birth ContrÂol' as an instrument of state policy raised its head in the days of the Holy Prophet, he would surely have declared Jihad against it in the same manner as he waged Jihad against Shirk (polytheismÂ)."[17] And he conclÂuÂÂÂÂÂÂÂÂdÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂes: "The QurÂ'an says that 'ChilÂdren are an ornament of life' and HaÂdith litÂeraÂture views with favour larger families for the greÂater strength of Ummah, and as such birth control / family planÂning cannot be in any way comÂpatible with the Shari'ÂaÂh."[18]Â
Samiullah argues, not unconvincingly, that the Sharia position is supported by modern science. He cites findings that both the birth-control pill and vasectomy, once (or still) propagÂated as entirely harmleÂss, are in fact harmful to the concerned person's health.[19] He also shows that the popularization of the pill and other moÂdern forms of contraception has contributed immensely to freer sexual mores in the West, or what he calls immorality. With all this, SamiulÂlah has put together a battery of Islamic plus secular arguments which are bound to sound convinÂcing to the Muslim masÂses.[20]
Another Indian Muslim author telling Muslim women to "shun birth control" is Muhammad Imran, whose book is published by the Markazi Maktaba Islami ("IslaÂmic EducatiÂonal Centre"), Delhi, the leading provider of Islamic schoolÂbooks.[21] He emÂphasizes that "birth control should be resorted to only in cases of extreme necesÂsity, such as the wife's ill-health owing to constant births. Imam Abu Hanifa holds it makruh (abomiÂnable)."[22] He too invokes the authÂoÂriÂty of WesterÂÂÂÂÂÂn scienÂtists to dismiss it as unÂhealthy, and points to its "undeÂrmining" effects on morÂalÂity in WesÂtern socieÂty.[23]
4.4. The Rabita's natalism
The Indian Muslim authors quoted are not alonÂe. ThousaÂnds of preacÂhers instil the same natalÂist resolve into their flock, even in counÂtrÂies like Egypt and BangladÂesh where this position is actualÂly subverÂsive of the Government's official anti-nataÂlist policies: "Even in overÂpopulated Egypt the theologiÂans reject family planÂning, at best they merely tolerate the generally inefÂfective steps which the GoverÂnment takeÂs."Â[24]Â
The natalist and anti-contraceptive line is even defended by the world's most powerful Islamic orÂganizatiÂon, the Rabita al-Alam al-IsÂlamiyya (World IsÂlamic LeagÂue). At the UN Conference on PopulÂatÂion in Cairo 1994, a number of Muslim countrÂies joined hands with the Vatican in opposing contraceptives and abortion. On the occasion of this UN conference, the Rabita called a meetÂing chaiÂred by the Saudi king, where a resolution was passed "against the legalization of abortion (...) against a policy of conÂceding sexual rights to adolesÂcents and unmarried persons (...) against raising the marriageable age (...) We want to make it clear: the Islamic Sharia is against abortion. (...) We strongly oppose the propÂosed resolution which pleads for complete equality between man and woman." The resolution also alleges that birth control policÂies are but a Western ploy to mask exploitative desigÂns, and concludÂes: "If the world's riches are honeÂstly dividÂed, there will be enough for all, and there will be no reason to limit the number of children."[25]Â
The Cairo Conference was a bone of contention in the Muslim world. Sudan, Saudi Arabia and Malaysia boycotÂted the Conference. The EgypÂtian Grand-Mufti Mohammed Sayed Tantawi defended the Conference against a condemÂnation of its agenda by Al-Azhar univeÂrÂsitÂy.[26] EgypÂtian opposition newspapers atÂtacked the Conference, alleging that its anti-natalist agenda would lead to all kinds of immoraÂlity and the undeÂrmining of parental authoritÂy.[27] Thirty prominent Muslims apÂproached the courts in a failed attempt to have the Conference banneÂd.[28] IsÂlamic spokesÂmen denounÂced the UNO plans as a conspiraÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂcy agaiÂnst "the Islamic bomb, viz. the exponenÂtial increÂase of the number of Muslims worldwidÂe".[29]
The SudaneÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂse GoverÂÂnment denounÂÂÂced the ConÂference as "a ploy to depopulate the Arab countÂries [and] to miniÂmize the populÂation increase in the Muslim world", and apÂplauded the stateÂment by a professor of Al-Azhar that the ConÂfereÂnce intenÂded to "destÂroy the Muslim natiÂon".[30]ÂÂ While some Muslims favour a realisÂÂÂÂÂÂÂÂtic popuÂlÂation policÂÂÂÂÂÂÂÂy, it is unÂdeniaÂble that others approach the matter in terms of demogÂraphic warÂfare.
4.5. Why Muslim natalism?
The contrast in the Muslim world between the medieval tolerance of birth control and the modern opposition to it can be explaÂined. First of all, even these medieval writiÂngs on conÂtraÂceptive methÂods have never preaÂched populaÂtion contÂrol as a geneÂral policy. Samiullah is probably right to the extent that he distinguishes betÂween people's private lives, where MohaÂmmed did not prohibit birth control, and public policy, where MohaÂmmed took a natalÂist positÂion. In pracÂtice, birth control as conÂdoned by MohÂammed and the medieval Muslim authors was never on such a scale that it enÂdangeÂred the steady increase of the Muslim perÂcentage, if only because there was a consÂtant trickle of converts from the non-Muslim comÂmunitiÂes. Most importantly, there was a situation of unchalÂlenged Muslim dominatiÂon, not one of Muslim decline and subserÂvience to other powers, as in the 20th century, nor one of permanent confÂronÂtation with a non-Muslim majority as in conÂtemÂporary India.
Demography is a bigger concern today because Islam is fighting for its surviÂval, if not for world supremacy. Muhammad Samiullah is explicit about the good reason for natalism: "There is no denying the fact that the politiÂcal prestÂige and military strength of a country depends upon the size of its populÂation. (...) In the Islamic context greater populatÂion has a double sigÂnificaÂnce because one cannot wage an effective Jihad without an expanding populaÂtion."[31]
We may probably generalize that the demographic ebulÂlience of Muslim comÂmunities is for the largest part the innocent and automÂatic result of, firstly, the age-old desire to see the tribe increÂase, which Mohammed merely confirmed but did not inÂvent; and secondly, of the status of woman in Islam, which is strongly conducive to her exclusive motherhood. However, in the presÂent geopoÂlitical cirÂcumstÂances, certain powerful Islamic orÂganizaÂtions have added to these natural facÂtors a deliberate strategy of strengthÂening the positÂion of Islam by multiplying its numÂbers. Though they do not have a monopoly on Islamic orÂthoÂdoxy, they do influence Muslim collective behaviour to a subsÂtanÂtial extent, especÂialÂly in (what is to Islam) a frontline state like India.
4.6. So, who was right?
The Hindu revivalists are essentially right about the ongoing subsÂtanÂtial increÂase in the Muslim percentage of the Indian populÂation. A realistic extrapolation into the future of present demograÂphic (inclÂuding migratory) trends does predict a Muslim majority in the SubconÂtinent well before the end of the 21st century, and a Muslim majority in the Indian Union sometime later, but in some regions much earlier. The demograÂphic difÂferential is not of such a magnitude that Muslims will soon outnumÂber Hindus in the whole of India; but it is large enough to create MusÂlimâÂmaÂjority areas in strategic corners of the country, "two, three, many Kashmirs!"
Hindu revivalists who argue that Muslim have a higher birth rate, that their percentage is growing fast, and that this is the result of an intentional policy on the part of at least a section of the Muslim leadeÂrship, are right. It is not just that they "have a point" or that they "Âdeserve a hearing", no: they are nothing less than right. Only the exact quantity of the trend is a matter for dispute.
And why stop our conclusion with finding the Hindu position right? The data just surveyed also teach us something about the secularists who have ridiculed and thoroughly blackened the said Hindu position: they are wrong. We have not used any esoteric figures inaccessible to the common man; all these data were at the disposal of the secularists. Yet, some of them insist that the Muslim percentage will remain constant, or that the Muslim increÂase is proportionate to relative Muslim poverty. The fact deserves to be noted: a whole class of leading intellecÂtuals brutalÂly denies easily verifiable facts, i.c. the accelerating increase of the Muslim and the decrease of the Hindu perÂcentage, and the intenÂtionality behind this Muslim demographic offensive.
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[1] Yoginder Sikand: "Bogey of family planning and Islam", Observer of Business and Politics, 27-2-1993, with refereÂnce to B.F. Musallam: Sex and Society in Islam (Cambridge 1933).
[2] Quoted in Lucas Catherine: Islam voor Ongelovigen (EPO, Antwerp 1997), p.215.
[3] Yoginder Sikand: "Bogey of family planning and Islam", Observer of Business and Politics, 27-2-1993.
[4] Quoted in Lucas Catherine: Islam voor Ongelovigen, p.216.
[5] Quoted to this effect by Yoginder Sikand: "Bogey of family planning and Islam", Observer of Business and PolitÂics, 27-2-1993.
[6] Quoted to this effect by L. Catherine: Islam voor OnÂgeloviÂgen, p.216.
[7] Wasi Ahmad Siddiqi: "Family Planning and Prophet", letter in Indian Express, 30-4-1990.
[8] Though Ram Swarup discusses this and similar episÂodes (UndeÂrstÂanding Islam through Hadis, p.61-62, ref. to Sahih al-Muslim 3371), he does not draw attention to this revealing aspect pertaining to Islamic ethics.
[9] Yoginder Sikand: "Bogey of family planning and Islam", Observer of Business and Politics, 27-2-1993.
[10] Yoginder Sikand: "Bogey of family planning and Islam", Observer of Business and Politics, 27-2-1993.
[11] Muhammed Samiullah: Muslims in Alien Society (Delhi 1992), esp. ch.8: "Islam and Birth Control", p.86-97.
[12] Samiullah: Muslim in Alien Society, p.87.
[13] This exegetical principle (called nashk) is dispuÂted by some progresÂsive theologians. Thus, concerÂning the relations with non-Muslims, the older verses are more restrained while later verses are very combattive; but MahÂmud Shaltut, Rector of Al-Azhar in 1958-63 (Koran and Fighting, reprodÂuÂced in R. Peters: Jihad in Classical and Modern Islam, Markus Wiener, Princeton 1997, esp. p.80-82) rejects the view that the more peaceÂful verses stand abrogated by the later, more warlike ones. His argument is that all of them are diviÂnely revealÂed and therefore valid; it is up to the interÂpreter to rhyme seemingly contÂraÂdictory verses togeÂthÂer, rather than arÂrogantly declaring some of God's verses invalidated.
[14] Quoted from T.P. Hughes: Dictionary of Islam, p.314, who refers to book 13 of Mishkatu'l MasaÂbih ("nicÂhes for lamps [of the tradition]", a compilation of Sunni traditÂions by the 12th-century Imam Husain al-BaghawÂi, expanded in the 14th century by Shaykh Waliuddin).
[15] Katib al-Wâqidî (= Ibn Sa'd): Tabaqât Ibn Sa'd, vol.2, p.146 of the Urdu translation from Nafees Academy, Karachi; quoted by Ram Swarup: Understanding Islam through Hadis (Voice of India 1989), p.57n.
[16] Saeed Naqvi: Reflections of an Indian MusÂlim (Har-Anand, Delhi 1993), p.32.
[17] M. Samiullah: Muslims in Alien Society, p.90.
[18] M. Samiullah: Muslims in Alien Society, p.97.
[19] See e.g. Dr. Ellen Grant: The Bitter Pill (Elm Tree Books, London 1985), which presents the (grim) medical case against the birth-control pill.
[20] That this natalist position has struck roots among ordinary Muslims may be illustrated with the case of MohamÂmed Tofazzal Mollah: he was sacked as Imam at the village mosque of Bahipara (northern Bangladesh) because his wife had been sterilized after having given birth to six childrÂen. The village population ralÂlied behind the two Maulanas who had issued the fatwa condemning the poor Imam. See: "Imam faces fatwa as wife refuses to conÂceive", Indian Express, 18-11-1993.
[21] M. Imran: Ideal Woman, Delhi 1994 (1981), p.66.
[22] M. Imran: Ideal Woman in Islam, p.66.
[23] M. Imran: Ideal Woman, p.68.
[24] "Iranische Theologen für Geburtenkontrolle" (GeÂrman: "IranÂian theolÂogians in favour of birth control"), FrankfuÂrter AllgemeÂine Zeitung, 19-1-1990. The main thrust of the article is that in Iran's Islamic RepublÂic, the theologians are more loyal to the regime and its policies (i.c. the switch from a natalist to a moderately anti-natalist policy), while in Egypt, they take a doctrinaire Islamic line against the "secular" GovernÂment policies.
[25] Mecca, 3-9-1994, quoted in L. Catherine: Islam voor OnÂgelovigen, p.217.
[26] "Kaïro-konferentie verdeelt moslims" (Dutch: "Cairo ConÂference divides Muslims"), De Morgen (Brussels), 24-8-1994.
[27] "Egyptische islamisten verwerpen konferentie" (Dutch: "Egyptian IsÂlamists reject conference"), De Standaard, 17-8-1994.
[28] "Rechter weigert konferentie te verbieden" (Dutch: "Judge refuses to prohibit conference"), De Morgen, 31-8-1994.
[29] "'Vrouwen zijn sleutel voor de ontwikkeling'" (Dutch: "'Women are key to development'"), De Morgen, 17-8-1994.
[30] "'Westerse delegaties zullen ernstige risico's lopen': Khartoem waarscÂhuwt VN-bevolkingskonferenÂtie in Kaïro" (Dutch: "'Western delegations will run serious risks': Khartum warns UN Conference in Cairo"), De Morgen, 27-8-1994.
[31] M. Samiullah: Muslims in Alien Society, p.95-96.
[url=http://www.bharatvani.org/books/demogislam/part4.html"]http://www.bharatvani.org/books/demogislam/part4.html"[/url]
And here are the references to the quotes provided by G.Sub:
"Marry women who will love their husÂbands and be very prolific, for I want you to be more numerous than any other people".[14]
"In my Ummah, he is the best who has the largÂest number of wivesÂ."[15]"
Go to footnotes 14 and and you will see the references.
"4. Islam and birth control
4.1. Islam condoning birth control
It is routinely assumed in Hindu circles that Islam prohibits family planning. But against the talk of Muslim "demoÂgraÂphic aggresÂsion", seculÂariÂsts like to emphaÂsize that, unlike ChrisÂtianity and JudaiÂsm, Islam explicitly allows birth contrÂol. And this is entirely correct. As Yoginder Sikand argues, "Islam is one of the few religiÂons that allow for birth control".[1]
In the Golden Age of Islam (7th-11th century), various writers freely wrote instructions for birth contrÂol, e.g. Al-Jahiz wrote in a book about the animal kingÂdom: "The difference between human beings and other species is that only human beings practise birth controlÂ."[2] Of the four Sunni schools of jurisprudenÂce, the Malikite prohibits abortion altogether, the Hanbalite and Shafiite allow it in the first forty days, while the Hanafite school allows abortion in the first four months of pregÂnancy. All the schools permit the use of contracÂeptives. The ShiiÂtes conÂsider birth control, in pre-modern times mostly coïtus interrupÂtus, the normal pracÂtice in case of temporary (Muta) marriages, "so much so that a man who wanted childÂren had to make a special proviÂsion in the Muta Marriage Contract so as not to practise 'withdrawÂal'."[3]
For this reason, there is a lot of practical advice on birth control in Islamic literature, far more than in the fabled Hindu and Chinese sex manuals. A number of mediÂeval authorities on Islamic law and medicine have writÂten about birth control in a matter-of-fact, non-judgmental way. The greatest Muslim medic, Ibn Zakaria al Razi (Latin Razes) has given a list of 176 contracÂeptive or aborÂtive techniques or preparatioÂns, while Abu Ali ibn Sina (AvicÂenna) mentioned several dozen.[4] The HanÂaÂfi jurÂist Ibn Abadin allowed women to use birth control and to have an abortion until the 120th day of pregnancy, even without their husÂbands' consent.[5]
Even Ibn Taimiya, the 13th-century Hanbali theolÂogian who in most matters is the ackÂnowleÂdged godfather of today's "fuÂndameÂntalisÂts", permitted the use of contrÂacepÂtive devicÂes. Ibn TaimiÂya's argument was based on a paraÂdoxÂical implication of the doctrÂine of God's omÂnipotÂence: no matter how you try to preÂvent concepÂtion, if God has decided that a child will be conÂceived, schemÂing human beings are powerÂless to thwart His designs. Now, since God can always overrule the plans of man, the use of contraÂceptives does not really interfere with God's designs, ergo it is perÂmitteÂd.[6]Â
In their innocence, some Islamic apologists use arÂguments to prove Islam's progressiveness concerning birth control regardÂless of their negaÂtivÂe implications in other respecÂts. Thus, the principal of an Islamic college writÂes: "Islamic jurispruÂdence has always allowed the above-mentioned family planÂning method with slave girls as it is one of its fundamental dictates that a slave girl becomes free the moÂment she gives birth to a chilÂd."[7] So, to keep her in slavery it was alÂlowed to preveÂnt her from getting pregnant, which says a lot about the centrality of the institution of slavery to Islamic civilization.
Even more troubling is the context of the main inÂcident in MohamÂmed's career which jusÂtifies birth control (and is therefÂore routinely menÂtioned as proof of MoÂhammÂed's progresÂsivÂeneÂss). Mohammed's men had captured women from Mecca in the raid on a Meccan caravan at Badr (see next para), intenÂding to sell them back to their familÂies for a handsome ranÂsom, but asked Mohammed if they could use them for their sexual gratifÂication. ConÂsiderÂing that the ransom would go down if the women were not returÂned in their original conÂdition, the Prophet told his men that they could freely go and rape them as long as they pracÂtised coitus interrupÂtus (Arabic azl). So, the Prophet conÂdoned hostÂage-taking and rape.[8] NonetheÂlÂÂÂÂÂeÂss,ÂÂ these two instances of clumsy apoloÂgÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂeticÂÂÂÂs do conÂfirm that Islam approves of birth control.
4.2. Islam prohibiting birth control
In spite of this solid tradition of at least tolerÂance to birth control, there is now a strong countercurÂrent which objects to birth control and propagates a natalist policy. After atÂtacking "the protagonists of HinÂdutva" for having "perfected the art of demagogy, deception and venomÂous communal propaganda" including the "oft-repeated acÂcusations that Islam is striÂctly opposed to family planÂning", Yoginder Sikand admits: "Their loud proclÂamatÂions have been further legitimised by some ignorant and obscuÂrantist mullahs, who also assert that Islam and family planÂning are not compatible with each other."[9] Even the alÂleged HinÂdutva propÂaÂganda that "Muslims are furiously mulÂtiplyÂing as part of a grand Islamic conspiracy to swamp the counÂtry and conÂvert it into a Muslim-majority state"[10] is candidÂly conÂfirmed by these "ignorant and obscurantist mulÂlahs".
Leave alone Urdu pamphlets, a neatly published English book from the impecÂcably Islamic Noor Publishing House (Delhi), MuhamÂmad SamiulÂlah's MusÂlims in Alien SocieÂty, is sufÂficiently explicit about the demogÂraÂphic desigÂns of contemporary IsÂlÂam.[11]ÂÂÂÂÂÂÂÂÂÂ SamiulÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂlah rejecÂts familyÂÂ planÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂning as a WÂestÂÂÂÂÂÂÂern ploy to diminisÂÂh the numÂbers of the Muslim population in order to maintain its hegemoÂny. The core of his argument is that birth control has no sanctÂion from the Quran nor from the example and sayings of the ProphÂet. Since others have claimÂeÂd just the opÂposite, a close reading of the source texts of Islam is needed.
As Samiullah notes, MohamÂmed sanctÂioned, even comÂmanded, the practice of coitus interÂruptus, the then most readÂily availaÂble method of birth control, in the afterÂmath of the battle of Badr, his first great victory which yielÂded him a number of woman hostages. For the present disÂcusÂsion, the point which SamiulÂÂÂÂÂÂÂÂÂÂÂÂÂlah wants to make is that this guidelÂine laid down by the Prophet was contradÂicted by the Prophet himself on later ocÂcasiÂons. SamiulÂlah recoÂunts a number of Ahadis (episodes of the PropÂhet's life serÂving as the authoritative basis of IsÂlamic law) where the PropÂhet opposed this method of birth control.[12]Â
Thus, after the camÂpaign against the Banu al-MusÂtaliq, the MusÂlims wanted to rape the hostages and asked MohamÂmed whether they should practise azl, but the PropÂhet replied, with reference to the futility of human scheming before God's omniÂpotence: "It does not matter if you don't do it, for every soul that is to be born up to the Day of ResurrecÂtion will be born." Since this (and similar ones) is a later Hadis than the one containing his pro-azl inÂjunction at Badr, it overÂrules the earÂlier one, at least accorÂding to the theologiÂcal principle that in case of contradiction, the earlier pronounÂcement is overruled by the later one.[13]
AdmitÂtedly, the fact that the Prophet encouraged azl on at least one occasion does create some legal room for birth contrÂol, and Samiullah concedes that it is expÂlicÂitly permitted in case the woman is in poor health and could not bear the burden of pregÂnancy and the effort of delivÂery. But the main weight of MohammÂed's norÂmative opiniÂonÂ, SamiulÂlah argues, is certainly on the side of natalism and against birth-contrÂol. Hence the Prophet's prohiÂbition, at least on one ocÂcasion, of knowiÂngly marrying a sterile woman; his prohiÂbition of non-vaginal interÂcourse (another primiÂtive form of birth contrÂol); and his strict prohibition of steriliÂzation and of voluntary celibacy.
4.3. Islamic natalism
Hindu Revivalist authors have dug up some more quotatiÂons to support the perception of natalist designs in Islam. K.S. Lal quotes Mohammed as saying in so many words: "Marry women who will love their husÂbands and be very prolific, for I want you to be more numerous than any other people".[14] Ram Swarup quotÂesÂÂÂÂÂÂ the Prophet as saying: "In my Ummah, he is the best who has the largÂest number of wivesÂ."[15] Even a seculÂar Muslim canÂdidÂly calls it "one of the funÂdamental tenets of IsÂlam -- namely, to multiply the triÂbÂe."[16]Â
Samiullah's point is that as a general policy, the Prophet opposed any behavÂiour which was demographically wasÂteful and unproductive. He was less fussy about ocÂcasional loss of semen in sterile forms of interÂcourse than Moses' laws had been, but as a rule he favoured the same natalist policy. ÂSamiullah opines: "Had the monster of 'Birth ContrÂol' as an instrument of state policy raised its head in the days of the Holy Prophet, he would surely have declared Jihad against it in the same manner as he waged Jihad against Shirk (polytheismÂ)."[17] And he conclÂuÂÂÂÂÂÂÂÂdÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂes: "The QurÂ'an says that 'ChilÂdren are an ornament of life' and HaÂdith litÂeraÂture views with favour larger families for the greÂater strength of Ummah, and as such birth control / family planÂning cannot be in any way comÂpatible with the Shari'ÂaÂh."[18]Â
Samiullah argues, not unconvincingly, that the Sharia position is supported by modern science. He cites findings that both the birth-control pill and vasectomy, once (or still) propagÂated as entirely harmleÂss, are in fact harmful to the concerned person's health.[19] He also shows that the popularization of the pill and other moÂdern forms of contraception has contributed immensely to freer sexual mores in the West, or what he calls immorality. With all this, SamiulÂlah has put together a battery of Islamic plus secular arguments which are bound to sound convinÂcing to the Muslim masÂses.[20]
Another Indian Muslim author telling Muslim women to "shun birth control" is Muhammad Imran, whose book is published by the Markazi Maktaba Islami ("IslaÂmic EducatiÂonal Centre"), Delhi, the leading provider of Islamic schoolÂbooks.[21] He emÂphasizes that "birth control should be resorted to only in cases of extreme necesÂsity, such as the wife's ill-health owing to constant births. Imam Abu Hanifa holds it makruh (abomiÂnable)."[22] He too invokes the authÂoÂriÂty of WesterÂÂÂÂÂÂn scienÂtists to dismiss it as unÂhealthy, and points to its "undeÂrmining" effects on morÂalÂity in WesÂtern socieÂty.[23]
4.4. The Rabita's natalism
The Indian Muslim authors quoted are not alonÂe. ThousaÂnds of preacÂhers instil the same natalÂist resolve into their flock, even in counÂtrÂies like Egypt and BangladÂesh where this position is actualÂly subverÂsive of the Government's official anti-nataÂlist policies: "Even in overÂpopulated Egypt the theologiÂans reject family planÂning, at best they merely tolerate the generally inefÂfective steps which the GoverÂnment takeÂs."Â[24]Â
The natalist and anti-contraceptive line is even defended by the world's most powerful Islamic orÂganizatiÂon, the Rabita al-Alam al-IsÂlamiyya (World IsÂlamic LeagÂue). At the UN Conference on PopulÂatÂion in Cairo 1994, a number of Muslim countrÂies joined hands with the Vatican in opposing contraceptives and abortion. On the occasion of this UN conference, the Rabita called a meetÂing chaiÂred by the Saudi king, where a resolution was passed "against the legalization of abortion (...) against a policy of conÂceding sexual rights to adolesÂcents and unmarried persons (...) against raising the marriageable age (...) We want to make it clear: the Islamic Sharia is against abortion. (...) We strongly oppose the propÂosed resolution which pleads for complete equality between man and woman." The resolution also alleges that birth control policÂies are but a Western ploy to mask exploitative desigÂns, and concludÂes: "If the world's riches are honeÂstly dividÂed, there will be enough for all, and there will be no reason to limit the number of children."[25]Â
The Cairo Conference was a bone of contention in the Muslim world. Sudan, Saudi Arabia and Malaysia boycotÂted the Conference. The EgypÂtian Grand-Mufti Mohammed Sayed Tantawi defended the Conference against a condemÂnation of its agenda by Al-Azhar univeÂrÂsitÂy.[26] EgypÂtian opposition newspapers atÂtacked the Conference, alleging that its anti-natalist agenda would lead to all kinds of immoraÂlity and the undeÂrmining of parental authoritÂy.[27] Thirty prominent Muslims apÂproached the courts in a failed attempt to have the Conference banneÂd.[28] IsÂlamic spokesÂmen denounÂced the UNO plans as a conspiraÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂcy agaiÂnst "the Islamic bomb, viz. the exponenÂtial increÂase of the number of Muslims worldwidÂe".[29]
The SudaneÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂÂse GoverÂÂnment denounÂÂÂced the ConÂference as "a ploy to depopulate the Arab countÂries [and] to miniÂmize the populÂation increase in the Muslim world", and apÂplauded the stateÂment by a professor of Al-Azhar that the ConÂfereÂnce intenÂded to "destÂroy the Muslim natiÂon".[30]ÂÂ While some Muslims favour a realisÂÂÂÂÂÂÂÂtic popuÂlÂation policÂÂÂÂÂÂÂÂy, it is unÂdeniaÂble that others approach the matter in terms of demogÂraphic warÂfare.
4.5. Why Muslim natalism?
The contrast in the Muslim world between the medieval tolerance of birth control and the modern opposition to it can be explaÂined. First of all, even these medieval writiÂngs on conÂtraÂceptive methÂods have never preaÂched populaÂtion contÂrol as a geneÂral policy. Samiullah is probably right to the extent that he distinguishes betÂween people's private lives, where MohaÂmmed did not prohibit birth control, and public policy, where MohaÂmmed took a natalÂist positÂion. In pracÂtice, birth control as conÂdoned by MohÂammed and the medieval Muslim authors was never on such a scale that it enÂdangeÂred the steady increase of the Muslim perÂcentage, if only because there was a consÂtant trickle of converts from the non-Muslim comÂmunitiÂes. Most importantly, there was a situation of unchalÂlenged Muslim dominatiÂon, not one of Muslim decline and subserÂvience to other powers, as in the 20th century, nor one of permanent confÂronÂtation with a non-Muslim majority as in conÂtemÂporary India.
Demography is a bigger concern today because Islam is fighting for its surviÂval, if not for world supremacy. Muhammad Samiullah is explicit about the good reason for natalism: "There is no denying the fact that the politiÂcal prestÂige and military strength of a country depends upon the size of its populÂation. (...) In the Islamic context greater populatÂion has a double sigÂnificaÂnce because one cannot wage an effective Jihad without an expanding populaÂtion."[31]
We may probably generalize that the demographic ebulÂlience of Muslim comÂmunities is for the largest part the innocent and automÂatic result of, firstly, the age-old desire to see the tribe increÂase, which Mohammed merely confirmed but did not inÂvent; and secondly, of the status of woman in Islam, which is strongly conducive to her exclusive motherhood. However, in the presÂent geopoÂlitical cirÂcumstÂances, certain powerful Islamic orÂganizaÂtions have added to these natural facÂtors a deliberate strategy of strengthÂening the positÂion of Islam by multiplying its numÂbers. Though they do not have a monopoly on Islamic orÂthoÂdoxy, they do influence Muslim collective behaviour to a subsÂtanÂtial extent, especÂialÂly in (what is to Islam) a frontline state like India.
4.6. So, who was right?
The Hindu revivalists are essentially right about the ongoing subsÂtanÂtial increÂase in the Muslim percentage of the Indian populÂation. A realistic extrapolation into the future of present demograÂphic (inclÂuding migratory) trends does predict a Muslim majority in the SubconÂtinent well before the end of the 21st century, and a Muslim majority in the Indian Union sometime later, but in some regions much earlier. The demograÂphic difÂferential is not of such a magnitude that Muslims will soon outnumÂber Hindus in the whole of India; but it is large enough to create MusÂlimâÂmaÂjority areas in strategic corners of the country, "two, three, many Kashmirs!"
Hindu revivalists who argue that Muslim have a higher birth rate, that their percentage is growing fast, and that this is the result of an intentional policy on the part of at least a section of the Muslim leadeÂrship, are right. It is not just that they "have a point" or that they "Âdeserve a hearing", no: they are nothing less than right. Only the exact quantity of the trend is a matter for dispute.
And why stop our conclusion with finding the Hindu position right? The data just surveyed also teach us something about the secularists who have ridiculed and thoroughly blackened the said Hindu position: they are wrong. We have not used any esoteric figures inaccessible to the common man; all these data were at the disposal of the secularists. Yet, some of them insist that the Muslim percentage will remain constant, or that the Muslim increÂase is proportionate to relative Muslim poverty. The fact deserves to be noted: a whole class of leading intellecÂtuals brutalÂly denies easily verifiable facts, i.c. the accelerating increase of the Muslim and the decrease of the Hindu perÂcentage, and the intenÂtionality behind this Muslim demographic offensive.
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[1] Yoginder Sikand: "Bogey of family planning and Islam", Observer of Business and Politics, 27-2-1993, with refereÂnce to B.F. Musallam: Sex and Society in Islam (Cambridge 1933).
[2] Quoted in Lucas Catherine: Islam voor Ongelovigen (EPO, Antwerp 1997), p.215.
[3] Yoginder Sikand: "Bogey of family planning and Islam", Observer of Business and Politics, 27-2-1993.
[4] Quoted in Lucas Catherine: Islam voor Ongelovigen, p.216.
[5] Quoted to this effect by Yoginder Sikand: "Bogey of family planning and Islam", Observer of Business and PolitÂics, 27-2-1993.
[6] Quoted to this effect by L. Catherine: Islam voor OnÂgeloviÂgen, p.216.
[7] Wasi Ahmad Siddiqi: "Family Planning and Prophet", letter in Indian Express, 30-4-1990.
[8] Though Ram Swarup discusses this and similar episÂodes (UndeÂrstÂanding Islam through Hadis, p.61-62, ref. to Sahih al-Muslim 3371), he does not draw attention to this revealing aspect pertaining to Islamic ethics.
[9] Yoginder Sikand: "Bogey of family planning and Islam", Observer of Business and Politics, 27-2-1993.
[10] Yoginder Sikand: "Bogey of family planning and Islam", Observer of Business and Politics, 27-2-1993.
[11] Muhammed Samiullah: Muslims in Alien Society (Delhi 1992), esp. ch.8: "Islam and Birth Control", p.86-97.
[12] Samiullah: Muslim in Alien Society, p.87.
[13] This exegetical principle (called nashk) is dispuÂted by some progresÂsive theologians. Thus, concerÂning the relations with non-Muslims, the older verses are more restrained while later verses are very combattive; but MahÂmud Shaltut, Rector of Al-Azhar in 1958-63 (Koran and Fighting, reprodÂuÂced in R. Peters: Jihad in Classical and Modern Islam, Markus Wiener, Princeton 1997, esp. p.80-82) rejects the view that the more peaceÂful verses stand abrogated by the later, more warlike ones. His argument is that all of them are diviÂnely revealÂed and therefore valid; it is up to the interÂpreter to rhyme seemingly contÂraÂdictory verses togeÂthÂer, rather than arÂrogantly declaring some of God's verses invalidated.
[14] Quoted from T.P. Hughes: Dictionary of Islam, p.314, who refers to book 13 of Mishkatu'l MasaÂbih ("nicÂhes for lamps [of the tradition]", a compilation of Sunni traditÂions by the 12th-century Imam Husain al-BaghawÂi, expanded in the 14th century by Shaykh Waliuddin).
[15] Katib al-Wâqidî (= Ibn Sa'd): Tabaqât Ibn Sa'd, vol.2, p.146 of the Urdu translation from Nafees Academy, Karachi; quoted by Ram Swarup: Understanding Islam through Hadis (Voice of India 1989), p.57n.
[16] Saeed Naqvi: Reflections of an Indian MusÂlim (Har-Anand, Delhi 1993), p.32.
[17] M. Samiullah: Muslims in Alien Society, p.90.
[18] M. Samiullah: Muslims in Alien Society, p.97.
[19] See e.g. Dr. Ellen Grant: The Bitter Pill (Elm Tree Books, London 1985), which presents the (grim) medical case against the birth-control pill.
[20] That this natalist position has struck roots among ordinary Muslims may be illustrated with the case of MohamÂmed Tofazzal Mollah: he was sacked as Imam at the village mosque of Bahipara (northern Bangladesh) because his wife had been sterilized after having given birth to six childrÂen. The village population ralÂlied behind the two Maulanas who had issued the fatwa condemning the poor Imam. See: "Imam faces fatwa as wife refuses to conÂceive", Indian Express, 18-11-1993.
[21] M. Imran: Ideal Woman, Delhi 1994 (1981), p.66.
[22] M. Imran: Ideal Woman in Islam, p.66.
[23] M. Imran: Ideal Woman, p.68.
[24] "Iranische Theologen für Geburtenkontrolle" (GeÂrman: "IranÂian theolÂogians in favour of birth control"), FrankfuÂrter AllgemeÂine Zeitung, 19-1-1990. The main thrust of the article is that in Iran's Islamic RepublÂic, the theologians are more loyal to the regime and its policies (i.c. the switch from a natalist to a moderately anti-natalist policy), while in Egypt, they take a doctrinaire Islamic line against the "secular" GovernÂment policies.
[25] Mecca, 3-9-1994, quoted in L. Catherine: Islam voor OnÂgelovigen, p.217.
[26] "Kaïro-konferentie verdeelt moslims" (Dutch: "Cairo ConÂference divides Muslims"), De Morgen (Brussels), 24-8-1994.
[27] "Egyptische islamisten verwerpen konferentie" (Dutch: "Egyptian IsÂlamists reject conference"), De Standaard, 17-8-1994.
[28] "Rechter weigert konferentie te verbieden" (Dutch: "Judge refuses to prohibit conference"), De Morgen, 31-8-1994.
[29] "'Vrouwen zijn sleutel voor de ontwikkeling'" (Dutch: "'Women are key to development'"), De Morgen, 17-8-1994.
[30] "'Westerse delegaties zullen ernstige risico's lopen': Khartoem waarscÂhuwt VN-bevolkingskonferenÂtie in Kaïro" (Dutch: "'Western delegations will run serious risks': Khartum warns UN Conference in Cairo"), De Morgen, 27-8-1994.
[31] M. Samiullah: Muslims in Alien Society, p.95-96.
[url=http://www.bharatvani.org/books/demogislam/part4.html"]http://www.bharatvani.org/books/demogislam/part4.html"[/url]
And here are the references to the quotes provided by G.Sub:
"Marry women who will love their husÂbands and be very prolific, for I want you to be more numerous than any other people".[14]
"In my Ummah, he is the best who has the largÂest number of wivesÂ."[15]"
Go to footnotes 14 and and you will see the references.