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Differential Fertility: A Comparative Study of Islam and other

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Differential Fertility: A Comparative Study of Islam and other Religions and Analysis of Concepts of
Religions About Fertility in Southern Punjab, Pakistan
Differential Fertility: A Comparative Study of Islam and
other Religions and Analysis of Concepts of Religions
about Fertility in Southern Punjab, Pakistan
*Nadeem-Ud-Din
**Fateh Muhammad Burfat
***Ameer Ali Abro
Abstract
The most important reason for studying population is to gain better
understanding how societies function and change. In the study of demography,
fertility is the most important and perhaps the most complicated aspect of the
population.it plays a significant role in the size, composition and distribution. The
general objective of the study is to provide information about differential fertility and
comparison of religious school of thoughts regarding fertility and situation analysis
of Southern Punjab, to evaluate the religious concepts and their impacts on fertility.
The focus of this research is to unearth the religious concepts related to
fertility and situation analysis of southern Punjab through comparative and
sociological observations, therefore the present study is exploratory in nature, the
research has been conducted through review of religious literature related to fertility
and its comparative analysis and the research has been conducted with personal
and professional dialogue with married persons to collect the information hence the
methodological approach is both Qualitative and Quantitative.
It was revealed that by the changing of time most of the religions are
fluctuating their views through churches, scholars, and sects. In Hinduism there is
no any proper learning’s about fertility, birth control or family planning but they
accept most of the methods for birth spacing, in Christianity Ideally Family planning
is prohibited but due to situations and requirements of circumstances it is going to
acceptable at some stages. According to Jewish views ideally it is not allowed but in
some situation it is acceptable and life of women is important to save if birth control
is required. Islam have its clear concept about family planning and Islam accept
most of the situations according to need and time requirements in the light of various
Hadith it is also observed that the Holy Prophet (PBUH) was also recommended the
“Azl” a type of fertility control.
Keywords: Differential fertility, fertility, demography, comparative religions,
birth control, southern Punjab, Pakistan

*Research scholar, Department of Sociology University of Karachi.

**Professor and ex. Chairman Department of Sociology, University of Karachi, Karachi.
***Deputy District Officer Social Welfare, Government of Sindh.

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Pakistan Journal of Islamic Research Vol 12, 2013

Introduction:
Fertility is the natural proficiency of a woman for giving births. In
demographic context fertility refers the actual reproductive performance of a woman,
which is gauge with total number of children ever born. Fertility has two main
components biological and social. The performance of reproduction is biological
component. On the other hand to search why women are having certain number of
children and the impact of that population growth on society is a social component.
“The fertility is generally used to indicate the actual reproductive performance of a
woman orgroup of women, ranging from small communities to the entire capable
women population ofa country”(Thompson, 1953, p. 146)
“If we consider 'the religious' as a population affected not only
byassimilation/ dissimilation into the secular population but by migration, fertility
and mortality, we arrive at a more multivalent picture”(Eric Kaufmann, 2009)
David Voas a sociologist said that there is need to study demographic
methods according to religions because, “People enter, exit, and mover within
religion he gave the reference that as they born, will die, and migrate” (Voas, 2003,p.
94)
“Differences in the fertility rate of different segments of a population.
Comparisons of differential fertility rates may be made on the basis of social class,
education level, occupation, race, religion, rural-urban residence and so on”
(Theodorson, 1969, p.155)
Fertility and fecundity are two different terms in demography. Fecundity is
defined as the biological capacity to produce children or actual potential for a
reproduction of a woman. Fertility depends upon different social and biological
factors such as nutrition, sexual behaviour, culture, economics, and way of life,
emotions, fertilization and carrying a pregnancy.
There are different school of thought related to Fertility, population growth and
demography in religions, sects, and religious institutions. Following are some
important concepts and their comparative analysis.
CHRISTIANITY AND FERTILITY:
The methods of fertility control were categorically prohibited in Christianity
before the 20th century. There are different school of thoughts and point of views
toward reproductive and contraceptive practices among the Christian denominations.
ROMAN CATHOLIC VIEWS ON FERTILITY:
Most probably Roman Catholics are against the contraceptive procedures,
and they have their view that creativity cannot be stopped; they do not accept
artificial birth control and believe this as sin. According to their concept procreation
is basic objective of marriage and using of contraceptives is act of destroying the
production of life, and it against the natural phenomenon.
“The Christian tradition views the embryo as a human being since
conception and abortion is strictly forbidden” (Schenker, 2002). “Even some
Catholics believed that, deliberately intercourse at the time when pregnancy is not
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Differential Fertility: A Comparative Study of Islam and other Religions and Analysis of Concepts of
Religions About Fertility in Southern Punjab, Pakistan
possible is a type of sin, and against the law of God and nature and those who
indulge in such are branded with the guilt of a grave sin” (Pope Pius xi;1930).
“CastiConnubii” confirmed the Church’s position opposing birth control. Many early
Church Fathers have made statements condemning the use of contraception. While
only the Anglican Communion allow contraceptive use in limited circumstances.
Now the concept of Roman Catholic Churches in this regards is changing,
according to (Pope Paul VI, 1968), artificial methods of birth control are human sin,
but Natural ways of birth control like modern forms are ethically acceptable in many
situations. These methods of fertility control are also known as periodic self-restraint
and ethically differ from other adapting methods of fertility control.
While by changing of the time concepts about fertility is changing,
according to (John Paul ii, 1994), their ideology supports the fertility, and he also
supports the birth spacing in specific circumstances. In current scenario a large
number of Catholics are not agreed with Church’s point of view on birth control.
Many Catholics have substantial arguments against with the Church’s views
on fertility control. A document is issued by Canadian conference of Catholic
Bishops “Winning Statement” and they contended the churches concepts of birth
control. An organization (CFC) Catholics for Free Choice said that 96% of women
practice contraceptives in their lives at some point, and most of them i.e. 72%had
faith in that one could be good catholic without act upon the churches’ philosophy of
fertility control.
PROTESTANT’S VIEWS ON FERTILITY:
Protestant opinions on birth control are more pluralistic than Roman
Catholic. Protestant primarily relies on private interpretation of the Bible instead of
making use of central doctrinal authorities to guide the Church on key issues. In
general, most liberal Protestants tend to accept contraception. There are four
categories concerning birth control in Protestants.
The first category is called “children in abundance”. Protestant who belongs
in this category have concept that birth control is against the rules of God, and birth
of every baby must be welcomed as blessings. This group have believe on bibles
verses that described “open and close the womb” concept which means“it is all in the
control of god that how many and how often children are conceived and born.
Protestants in this group often connect birth control use with modern feminism”
(Joyce, 2006).
Second type of protests have concept of “children in managed abundance”
and believe on natural methods of family planning, (Kenaston, 2003). They also
accepted diaphragms and condoms type of barrier contraception.
The third group of them is believe on “children in moderation” concept they
are protecting child birth and also accept the artificial birth control methods to plan
families. They also have concept of freedom to use artificial birth control in making
personal choice according to guidelines of God about spacing of children.
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Pakistan Journal of Islamic Research Vol 12, 2013

The fourth group have concept of “No child” they believe that they biblical right to
organize their lives around non-natal concerns. But believing on this concept among
Protestants is acceptable on the bases of options and highly ethical and principal
requirement such as health issues (Samuel, 1990).
HINDUISM AND FERTILITY:
There are no any ethical, moral restrictions on birth control in Hinduism,
according circumstances and family management any one can adopt birth control
methods. Most of the Hindus have concept that they must have children to complete
the family and marriage life therefore contraception is unlikely. They also provide
contraception device to couples to avoid children who wants it. Worldwide there is
largest Hindu population in India and India is among the largest populated countries
of the world, therefore birth control is issue of discussion among the scholars and
professionals. There is no or less obligation on the birth control in Hinduism.
JEWISH VIEWS ON FERTILITY:
In Judaism there is no any obligation on all natural and unnatural practice
related to fertility, their concepts allows all techniques related to reproduction.
According to their concept contraceptives can be used if medical indicators required
it or the mother’s life is in danger. There are three branches according different
concepts and believes in Judaism, Orthodox Judaism, Conservative Judaism and
reforms Judaism. Within the concept of Orthodox birth control is acceptable at some
limitations and circumstances. Conservatives has their concept to adopt traditional
Jewish views on family planning within modern type of family formation. Reforms
have their modern and liberal concept related to family planning, according to their
concept any one can use contraceptive according to their own wish and will.
The (book of Genesis, 1:22) says “be fruitful and multiply” therefore some
of them believe that termination of pregnancy in violation of the commandment.
According to other verses “Some Rabbinic authorities further consider the possibility
that a union that by definition cannot lead to pregnancy would amount to “spilling
seed” the sin of Onan” (Genesis, 39:9). According to some concepts prevention from
pregnancy is good for young women and their health or nursing, they permitting
contraception’s is favorable and they prefer natural methods of birth spacing, they
also permits physical barrier, like condoms, pills or intrauterine device are preferred
by most authorities.
ISLAM AND FERTILITY:
Islam is a progressive religion. One of its salient features is its adaptability
and adjustment to specific situations which in turn upholds its claims as the religion
applicable to all times. It is stated that “Islam is pro-natalist and encourages a high
fertility” (Davis, 1951). It is contended that Islam is one of the few major religions of
the world that does not categorically prohibit birth control. And on the contrary its
orientation is conducive to the practice of birth control with some specific
conditions. There is some disagreement among Islamic scholars as to whether or not
the Islam allows fertility control to take place and if so, when. There are two schools
of thought. Some scholars emphasize that there is total ban on birth control in Islam.
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Differential Fertility: A Comparative Study of Islam and other Religions and Analysis of Concepts of
Religions About Fertility in Southern Punjab, Pakistan
While other thinks that fertility control is permitted in Islam, but only under listed
circumstances. The conditions imposed on the Muslims in this regard are the
physical health of woman to bear a child, or preventing the transmission of infectious
disease, or the danger to the life of baby, or a woman need to rest between
pregnancies.
There are so many reasons to justifying contraception in Islam, such as
health, to keep up appearance and physical health of the woman, and improving the
physical and mental quality of progeny. Producing sick, weak, underdeveloped,
mentally depressed, socially ignored or uneducated children cannot play a vital role
or became a responsible Muslim for the “Umma”. An Egyptian study in this regard
emphasize that “no one can measure the strength of a nation only by quantity, but
rather by quality. The study also emphasizes the significance of rationalism and
moderateism and stressed living within the possible and available resources. Hadith
literature also says “it is better to have few in number who are honorable, morally
worthy than many in number who are not”(Bukhari, 230 A.H). Human life deserves
to succeed, not just out a living.
Islamic scholars have stated categorically that there are no religious
obligations on fertility control. Islam presents the solution of this critical issue. In the
Holy Quran God says, “And mothers should suckle their children for two whole
years” (Al-Qur’an, Al-Baquar 2:233). It means that minimum three years interval
should prevail between each pregnancy. The principle of preventing contraception
was accepted in many “Ahadith”, Holy Prophet Muhammad (PBUH) allowed some
of his companions (R.A) to practice ‘Azl’ or coitus interruptus. It means that in the
era of the Holy Prophet (P.B.U.H), their Companions (R.A) use the withdrawal
method, which is also a male method of birth control. These Hadith embodied the
earliest legal reasoning of Muslims on contraception and were essential instruments
of argument in later Islamic thought on contraception. The most commonly quoted
ones are the following.
Many companions (R.A) including Hazrat Jabir, Umro, Attar, Sufyan (R.A)
coded this Hadith, that “we used the practice ‘Azl’ in the Holy Prophet’s (PBUH)
lifetime, while the Qur’an was being revealed”.(Bukhari, 230 A.H). There is another
version of the same hadith, “We used to practice coitus interrupts during the Holy
Prophet’s (PBUH) lifetime, news of this act reached to him and he did not forbid
us”.( Ismail Bukhari, volume 3,192:193, 230 A.H). According to HazratJavaria,
Malik bin Anas, Abdullah bin Muhammad (R.A), “A man came to the Prophet
(PBUH) and said, I have a slave girl, I need her as a servant and have sex with her,
but I am afraid of her becoming pregnant. The Prophet (PBUH) said practice ‘Azl’
with her if you so wish, for she will receive what has been predestined for her”.
(Ismail Bukhari, volume 3, chapter Al-Nikah, 194.230 A.H). The institution of slave
girls was a part of the social order of that time. Such a woman was kept as a wife and
freed on the death of husband, if she had offspring. During the period of Hijrat
thousands of women came into Muslim homes as slaves and intercourse with them
was permitted but illegitimacy prohibited. Azl was extensively used to prevent issue

77
Pakistan Journal of Islamic Research Vol 12, 2013

from this peculiar relationship. This is obvious from the fact that though the number
of women in some cases ran into hundreds, the number of their offspring was
relatively negligible.
According to Hazrat Abu Sa’id (R.A), “We rode out with the Prophet
Muhammad (PBUH) to raid Banu al-Mustaliq and captured some female prisoners;
we desired women and abstinence become hard. We wanted to practice ‘Azl’, and
asked the Prophet (PBUH) about it. He said, you do not have to hesitate, for God has
predestined what is to be created until the judgment day. In another Hadith Abu
Sa’id (R.A) coded, “the Jews say that coitus interrupts is minor infanticide and the
Prophet (PBUH) answered, the Jews lie, for if God wanted to create something, no
one can avert it. Hazrat Umar bin Khattab (R.A) mentioned a hadith that the Prophet
(PBUH) forbade the practice of ‘Azl’ with a free woman except with her permission.
Hazrat Malik bin Anas (R.A) said that a man asked the Prophet (PBUH)
about ‘Azl’ and the Prophet (PBUH) said, “Even if you spill a seed from which a
child was meant to be born on a rock, God will bring forth from that rock a child.”
All above Ahdith reflect two main points, firstly that the Prophet (PBUH) knew
about the practice of ‘Azl’, but he did not prohibit it and secondly, that the Prophet
(PBUH) himself permitted the practice of ‘Azl.
In this connection Al-Ghazzali stated that Azl was justified to protect one’s
property, to preserve the wife’s health, beauty and to remove the anxiety of
numerous children. Numerous recorded traditions authenticate that Prophet (PBUH)
neither condemned nor prohibited the use of Azl. It is said that when a man stated he
desired intercourse but no offspring and did not know what to do, the Prophet
(PBUH) said, “do Azl with her, but whatever is decreed will come upon her”Azl is
permitted, but in the case of a free born wife, she must be consulted (Al-Ghazzali,
1839, pp. 52). If Azl is permitted in Islam, acceptance of the use of contraceptives is
indicated.
Fatwa is a legal opinion of any matter given by the Muftis. The Fatwa of the
Mufti of the Egyptian Realm in 1937 stated that, “it is permissible for either husband
or wife by mutual consent to take any measures, in order to prevent
conception”(Fink,1954). In his view artificial and natural methods of fertility control
are permissive. The similar Fatwas have been released by the Fatwa committee of
the Al-Azhar University in 1953, the Directorate of Religious Affairs of Turkey in
1961 and the Grand mufti of Jordan in 1964 (Human Fertility Journal, 1965).
In conclusion, the Qur’an very specifically enunciates disapproval and
complete prohibition of matters considered harmful and immoral. For example, there
are definite injunctions which prohibit gambling, usury, adultery. It is, therefore,
important to note that no such categorical statement exists in connection with birth
control.
While the other school of thought accentuate on total ban on birth control in
Islam. They thought that birth control is against the fundamental principles of Islam.
Their arguments based upon the verse; “And do not kill your children for fear of
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Differential Fertility: A Comparative Study of Islam and other Religions and Analysis of Concepts of
Religions About Fertility in Southern Punjab, Pakistan
poverty; We alone are your nourisher” (Al- Inaam, 6:151). They interpreted this
verse to mean that all methods of birth control and abortion should be banned in
Islam. In their opinion Islam is anatural religion for humanity and alsoprovides a
natural way of life. All rules laid down by Islam are based upon a fundamental
principlethat human beings should behave and act in consonance with natural laws
which he finds working in this universe. He should refrain from a course of life that
might force him to deviate from the purposes for which nature is operating. In
Qur’an Almighty Allah says, “Our Lord is He Who gave everything its peculiar form
and nature, and then guided it aright” (Al- Qur’an 20:50). It mean that Almighty
Allah has not only created everything that we find in the universe but has also
endowed it with an instinctive knowledge of the ways by which it can most suitably
perform the tasks assigned to it in the general scheme of things. Everything that is
there in universe is engaged in the performance of its duty in complete submission to
the will of Allah. That is how they must behave. No one has power or capacity to go
against the prescribed course. If man chooses to violate the laws of nature and the
guidance of Allah has given for individual and social life, this is bound to lead him
astray from the right course and disturbing consequences here and hereafter. Another
verse “And who is more erring than he who follows his desires without any guidance
from Allah” (Al- Qur’an 28:50) point out that the deviation from the right course
may on the face of it seem quite attractive and fascinating and advantageous. But the
fact is that straying away from the path laid down by the Crater and violating the
limits set by Him, is bound to be harmful to man. By adopting such a course he
would be unjust to himself.According to Qur’an “And the Satan said: I will enjoin
the sons of Adam and they shell change Allah’s (scheme of) creation” (Al- Qur’an
4:119) is so because to try to distort and disturbthe scheme of things Allah has
ordained and to violate the natural laws which govern and sustain the universe and
all that it contains is bound to unleash forces of destruction; this is a fiendish act and
not the one that behooves man. These violations are at the promptings of Satan who
wants to deprive man of what Allah has bestowed upon him. Thus the basic principle
on which Islam rests the foundations of its social and economic order, and from
which emanates it culture and civilization, is that man should fulfil all the demands
and urges of his nature in to the laws of nature. And make the fullest use of all his
power and capabilities in amanner desired by the Supreme Being. In light of above
arguments it become abundantly clear that the pattern of life that Islam builds can
have no place for birth control as a national policy. The Islamic culture strikes at the
roots of the materialistic and sensate view of life and eliminates the motivating force
that make man abstain from fulfilling one of the most fundamental urges of human
nature, that is, of procreation. Birth control is not an unavoidable demand of human
nature. He does not need it for fulfilment of his personality. Instead it is a product of
certain cultural forces, of a peculiar social circumstance, of a value- pattern that
make man obsessed with his personal comport and pleasures. It is against the law of
nature and will of Allah. (Maududi, 1968).

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Pakistan Journal of Islamic Research Vol 12, 2013

LITERATUREREVIEW:
Past studies play a very vital role in any research, the reason being that they
stimulate the researcher to undertake any such study. Background literature is the
foundation on which the hypotheses and assumptions are formulated.
“It provides the guidelines to plan and accomplish proposed research
studies in the light of conclusion drawn from the previous works. It also checks the
unnecessary repetitions. Thus, the review of literature provides a base upon which
the future research is yet to be built” (Borg, and Gall, 1989).
The result of David Yankey’s study generally lead to conclusion that patterns of
fertility differentials associated with rural urban residence and socio-economic status
were different for the two major religions, Muslims and Christian’s classes. Yankey
found no difference in the level of fertility by education or room per capita among
the Muslim couples but in the case of Christian couples he has noted a mild inverse
association. (Yankey 1962: 138).
A study by Ahmad, Sultan in 1986 analysis the intermediary variables those
affecting fertility among four Muslim populations. Data was collected from the
World Fertility Survey which was related to Bangladesh, Indonesia, Jordan, and
Pakistan. The dissimilarities in intermediate variables and their association to fertility
differentials observed were stressed. Marriage, age at marriage, and dissolution of
marriage, remarriage, contraceptive use, and fetal death were factors that were
considered. (Ahmad, 1986, p. 249)
Goldscheider (1964) written in his doctoral dissertation on the Jews of
America. He analyzed three major aspects of fertility that is “changes in the level of
fertility over time, the relationship between socioeconomic status and fertility and
the importance of Judaism and Jewishness in determining the size of Jewish
families”. In this article the in-depth proof examined about the shifting to large and
small Jew families in America. “The introduction of cohort fertility analysis and
examination of linkages to generational change are critical in the systematic
investigation of fertility among Jews". The hypothesis of his dissertation has been
confirmed by past 20 years’ experience i.e. “Jewish and Protestant fertility levels
would show an increasing level of convergence over time” (Goldscheider, 1964).
A study by J.N. Sinha in 1957 on “Differential fertility and family
limitation in an urban community of UtarPardesh” relates to an investigation of the
fertility pattern of a sample of 1018 wives drawn from Lucknow and kanpur, the two
biggest cities of UtarPardesh. The sample is stratified with respect of religion, caste
and income. It reveals significant inter-community differences, Muslims and low-
caste Hindus showing nearly equal fertility and high-caste Hindus and Christians
showing comparatively lower levels. The proportion of small families is obviously
higher in groups with lower fertility, but there is a wide measure of dispersion in
each group. Fertility is seen to decline with a rise in income. Consistent with the
differential trends in fertility, striking variations are also observed in the extent of
contraceptive practice in different groups. Groups with lower fertility also show a
higher frequency of birth control. Birth controllers have lower fertility than the non-
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Differential Fertility: A Comparative Study of Islam and other Religions and Analysis of Concepts of
Religions About Fertility in Southern Punjab, Pakistan
controllers and birth control appears to play a not inconsequential role in causing
differential trends in fertility.(Sinha, 1957).
OBJECTIVES OF THE STUDY:
General Objective
The general objective of the study is to provide information about
differential fertility and comparison of religious school of thoughts regarding fertility
and situation analysis of Southern Punjab, to evaluate the religious concepts and their
impacts of fertility.
Specific Objectives:
The specific objectives of the study are:
1. To find out religious school of thoughts for differential fertility.
2. Comparison of fertility in Islam, Christianity, Hinduism, and other religions.
3. To find out concepts and fertility issues of southern Punjab.
4. To find out concepts of fertility in Islam.
5. To suggest different approaches towards population control and demography on
religious basis for different stack holders.
METHODOLOGY:
Since the focus of this research is to unearth the religious concepts related
to fertility and situation analysis of southern Punjab through comparative and
sociological observations, therefore the present study is exploratory in nature, the
research has been conducted through review of religious literature related to fertility
and its comparative analysis and the research has been conducted with personal and
professional dialogue with married persons to collect the information hence the
methodological approach is both Qualitative and Quantitative.
The universe of present study is three administrative divisions of Southern Punjab
i.e. Bahawalpur Division, DeraGrzi Khan and Multan Division and sample is divided
in to urban and rural area and male and female population.
SAMPLING:
The population of Bahawalpur division is 33.84% of total population of
Southern Punjab, while D.G. Khan and Multan Divisions have 28.78% and 37.40%
respectively. The representation of each Division in the sample has been giving
according to the percentage of population of each Division. In this procedure 203
respondents were taken from Bahawalpur, 173 respondents from D.G. Khan and 224
respondents were from Multan district and total sample size was 600.
PRESENTATION OF DATA
Table 1: Frequency and percentage of respondents by their religion
Frequency Percent Valid Percent Cumulative
Percent
Valid Muslim 586 97.7 97.7 97.7
Christian 8 1.3 1.3 99.0
Hindu 6 1.0 1.0 100.0

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Pakistan Journal of Islamic Research Vol 12, 2013

Total 600 100.0 100.0

Table 1, shows the religious representation of respondents, Christians and Hindu are
in minority there fore their standard number could not found in the research area,
from total sample size 08 were Christians and 06 were Hindu.

1. Relationship between Religions and total number of children ever born.

Table 2:Cross tabulation, religionX Total number of children everborn

Total
Total number of children ever born?

Nine children
Four children

Five children

Ten children
Six children
Children

children

children

children
Seven
Three
Child

Eight
child
Two
One
NO

Musl
im 18 19 72 83 67 125 54 45 46 30 27 586
What is your
religion?

Chri
stian 1 1 2 2 0 2 0 0 0 0 0 8

Hind
u 0 1 1 1 1 1 0 0 1 0 0 6

Total 19 21 75 86 68 128 54 45 47 30 27 600

2. Relationship between Religions and total number of male children ever

born.

Table 3: Cross tabulation,religion XTotal number ofmale children ever born

How many male children ever born?
Total
Seven boys
Three boys

Four boys
Two boys

Five boys
One boy

six boys
No boy

What is Muslim
71 112 161 87 83 58 8 6 586
your
religion Christian
? 2 0 5 0 1 0 0 0 8

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Differential Fertility: A Comparative Study of Islam and other Religions and Analysis of Concepts of
Religions About Fertility in Southern Punjab, Pakistan
Hindu
0 2 2 0 1 1 0 0 6

Total 73 114 168 87 85 59 8 6 600

3. Relationship between Religions and total number of female children ever

born.
Table 4: Cross tabulation, religion XTotal number of female children ever born
How many girl/girls ever born?

Total
No One Two Three Four Five six
girl girl girls girls girls girls girls
What is Muslim 56 106 143 150 64 55 12 586
your
religion? Christian 3 4 0 1 0 0 0 8
Hindu 2 2 1 0 1 0 0 6

Total 61 112 144 151 65 55 12 600

4. Relationship between Religions and total number of children they desire

more.
Table 5: Cross tabulation, religion XDesire children
How many more children do you desire?

Total
I don't One Two Three Four six or
desire child children children children more
more childr
childre en
n
What is Muslim 278 67 170 41 24 6 586
your
religion? Christian 3 2 1 0 1 1 8
Hindu 2 2 1 1 0 0 6

Total 283 71 172 42 25 7 600

5. Relationship between Religions and ideal number of children in their
opinion.
Table 6: Cross tabulation,religion Xideal number of children
What should be ideal number of children in your
To
tal

opinion?

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Pakistan Journal of Islamic Research Vol 12, 2013

Nine children
Four children

Five children

Ten or more
six children
children

children

children

children

children
Seven
Two

Three

Eight
What is Muslim 22 51 72 112 217 40 23 23 26 586
your 0 2 3 2 1 0 0 0 0 8
Christian
religion?
Hindu 0 0 1 2 3 0 0 0 0 6

Total 22 53 76 116 221 40 23 23 26 600

6. Relationship between Religions and Reasons why they desire more

children.
Table 7: Cross tabulation, religion X reason to desire more children
Reason to desire more children?

Total
No desire To Like
For For God
for more complete large
son daughter will
child the family family
What is Muslim 278 64 128 92 16 8 586
your
Christian 3 1 2 1 1 0 8
religion?
Hindu 2 0 2 1 1 0 6
Total 283 65 132 94 18 8 600

7. Relationship between Religions and what was the approximate space

between each of their children
Table 8: Cross tabulation,religion Xapproximate space between each children
How much approximate space between each of your
children?
Total
I have 1 year 2 years 3 years 4 years
no Child

What is Muslim 18 162 269 110 27 586

your
Christian 1 2 3 2 0 8
religion?
Hindu 0 2 3 1 0 6

Total 19 166 275 113 27 600

8. Relationship between Religions and their opinion about family planning.

Table 9: Cross tabulation, religion X opinion about family planning

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Differential Fertility: A Comparative Study of Islam and other Religions and Analysis of Concepts of
Religions About Fertility in Southern Punjab, Pakistan

Total
What is your opinion about family planning?

Strongly Favorable No Unfavorable Strongly

Favorable Comments unfavorable
Muslim 26 56 144 336 24 586
religion?
What is

Christian 0 2 2 3 1 8
your

Hindu 0 1 3 2 0 6

Total 26 59 149 341 25 600

9. Relationship between Religions and do they practice contraceptive.

Table 10: Cross tabulation, religion Xcontraceptive usage

Do you practice contraceptive?
Total
Yes No
Muslim 91 495 586
What is your Christian 2 6 8
religion?
Hindu 1 5 6

Total 94 506 600

10. Relationship between Religions and reasons if they don’t practice

contraceptives.

Table 11:Cross tabulation, religion Xreason for not to use contraceptive

If not, tell the reason? Total

Due to Facility
I don't Use Harmful
religious not
Know contraceptive effects
belief available
What is Muslim 106 91 339 14 36 586
your
Christian 0 2 6 0 0 8
religion?

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Pakistan Journal of Islamic Research Vol 12, 2013
Hindu
2 1 3 0 0 6

Total 108 94 348 14 36 600

General Results of review and comparison of religious concepts about fertility

Four major religions have been reviewed in relationship with fertility, differences in
concepts have been found, in Christianity there are tow major groups, Roman
Catholics are ideally against the fertility measures according their classical concept
artificial birth control is sin, against the natural phenomena, but at the current
scenario and circumstances, practical observations found that through some churches
natural birth control systems are going to accepted, in 1994 (John Paul II) and in
1968 (Pope Paul VI) supported the ideology of fertility control. Moreover new
organizations are accepting the birth control system and promoting the free will
regarding this phenomenon.
Protestants’ are divided in to four groups related to fertility concepts first
group have their view that fertility control is sin and against the rule of God, it is god
who can give children or stop them we can not do any activity to control the births,
second group believe on natural methods of birth control, third group have heir view
that protecting child birth and using the artificial methods to control the birth are
acceptable, fourth group have their concept that it is upon the will and wish of couple
that who wants to use contraceptives or not every person have rights to manage their
lives.
In Hinduism there are no any ethical or moral obligations on birth control
couples can adopt any type of family planning method, natural or artificial.
According to Jewish concepts there is no any obligation on both the natural and
unnatural practice of family planning, according to different groups of this religion
there are different concepts but most probably they are at the same page that births
can be controlled according to circumstances, family planning or safety of mother or
baby, or even age factor at the time of marriages can be considered for birth control.
In Islam family issues are discussed very deeply, from family, society to
marriages Islam have clear its concepts as being a progressive religion it educate to
adopt and adjust to specific situations in all aspects of life, it encourages high
fertility, and do not categorically prohibit the birth control. But we can found two
concepts some scholars are disagreed with birth control methods totally, and some
accept the family planning procedures adopted by health system and family planning
departments.
According to various acceptable Hadiths “Azl” is discussed, this is the
method to of withdrawal at the time of ejaculation during intercourse. This method
was used extensively at time of Hijrat also. From various Hadith it is observed that
even Prophet did not prohibit the birth control, and was justified at the time prophet
hood.

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Differential Fertility: A Comparative Study of Islam and other Religions and Analysis of Concepts of
Religions About Fertility in Southern Punjab, Pakistan
General Results of data analysis of concepts about fertility among religions in
southern Punjab
Results shows that from majority of Muslims have there to five children and
only 18 respondents from 586 were child less, 27 respondents replied that they have
10 children; it was also found that 72 respondents have only two children. In data 8
respondents were christens and six were Hindus and data shows that both the
religions have don’t have kids more then three and numbers of boys were more than
the girls.
According to data analysis 71 Muslim respondents shows that they have no
boy, and 112 replies that they have 112 boys, and couples with two boys were 161
and there were six families who have 6 boys, in continuation of questions about boys
and girls 56 Muslim respondents have no girls, and majority have two, three and four
girls only 12 respondents shows that they have six girls. In the response of question
that how many more children they are desiring now form non-Muslims result was
three or two but from Muslim respondents majority 278 respondents said that they
don’t desire more children, 67 respondents were desiring one child more and only six
respondents were needs 6 children more. According to 217 Muslim respondents six
children in a family is ideal number of children and 112 were in the favor of five
children, only 22 respondents said that two children are ideal number of children but
26 respondents were in the favor of ten or more children.

Majority of Muslim respondents were not desiring more children but 128
respondents were required more children to enhance their family, 92 were in the
need of Boy and only 16 were requiring girls and 8 respondents were on the will of
God. Form christens 3 and 2 Hindus were not in need of kids, and one of each were
needs baby boy and baby girl to extend their family. According to 269 respondents
space between children were 2 years and 110 shows the 3 years gap, only 27
respondents informed about 4 years gap.
Majority of respondents about 336 were said that family planning is
unfavorable, 56 were in the favor of family planning and 26 were strongly
recommending the family planning, a largest number of respondents 495 were not
using family planning measures and only 91 were practicing the contraceptives.
Stating the reason not using the contraceptives 389 said that they are not using due
religious belief, 64 were worried about its harmful effects and 42 said they have no
facility of contraceptives.
Conclusion:
Most important results have been found through qualitative and quantitative
analysis of the study, it was revealed that by the changing of time most of the
religions are fluctuating their views through churches, scholars, and sects. In
Hinduism there is no any proper learning’s about fertility, birth control or family
planning but they accept most of the methods for birth spacing, in Christianity
Ideally Family planning is prohibited but due to situations and requirements of
circumstances it is going to acceptable at some stages. According to Jewish views
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Pakistan Journal of Islamic Research Vol 12, 2013

ideally it is not allowed but in some situation it is acceptable and life of women is
important to save if birth control is required.
Islam have its clear concept about family planning and Islam accept most of
the situations according to need and time requirements in the light of various Hadith
it is also observed that the Prophet was also recommended the “Azl” a type of family
planning. Finally it is concluded that there is much difference between Ideal and
Real situation if religions ideally prohibit the Family planning, but in real and
practical situation it is difficult to control on family planning natural and artificial
methods.
Recommendations:
 The study indicated that existing situation is in favor of Family planning and
promotion of family planning and fertility standards but we must go through the
concepts of religions and their education.
 Majority of Individuals are emotionally related with religious concepts therefore
it is duty of state and scholars to find and develop generally acceptable methods
for fertility and family planning.
 It is also role of print and electronic media to give proper awareness about
fertility and its basic needs to society.
 NGO’s, Religious scholars, sociologists, can play a vital role to educate the
society about fertility and related issues.
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