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The Impact of COVID-19 Pandemic on Family Ties
Author : Dr. Ahmad Al-Harasees
Date Added : 10-01-2023

The Impact of COVID-19 Pandemic on Family Ties

 

 

All perfect praise be to Allah the Lord of the Worlds; may His peace and blessings be upon Prophet Mohammad, his family and noble companions.

Allah The Almighty Says {What means}: "Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere," {Al-Baqarah/155}.

In light of this global pandemic and the spatiotemporal frame of the social reality in Jordan, two trends can be observed:

First: The positive trend.  Creating opportunity from the very womb of affliction and positive changes in the visible and clear patterns of behavior in society as a whole or in the family. Both sociologists and specialists in social and family relations must consider these changes, work on the change management process, strengthen the positives and build on them.

There are several examples on this; some of which are: abstaining from what is called "Conspicuous consumption", investing in new positive patterns in the family system and building on them in the future; particularly since the pandemic has given a bigger chance for interdependence and solidarity within the family itself. In addition, the family system and solidarity among its members must be worked on in the future. This can be achieved through paying more attention to solidarity and love compared to rights and duties. In this regard, Allah Says  {What means}: " And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect." {Ar-rum/21}.

Many aspects of excessive extravagance related to happy as well as sad occasions have changed. This is in addition to terminating extravagance and ostentation, and burdening the family with issues concerning society`s security.

Hence societal effort through the society as a whole, governmental or voluntary, emphasized these positives via media, cultural platforms, and the fatwas-based on divine guidance and Prophetic traditions-issued by the Iftaa` Department in this regard. In fact, several Friday sermons addressing this pandemic were delivered prior to the comprehensive ban. Their theme was the higher objectives of Sharia; namely preserving life and the importance of prevention as it is better than cure. Then a fatwa was issued regarding the permissibility of praying Friday and congregational prayers at home during the time of the pandemic was an act of new Ijtihad.* The latter took the common good into consideration by laying emphasis on preserving life as one of the higher objectives of Sharia. Moreover, many fatwas were issued concerning social distancing, spacing among prayer performers, wearing masks, instructions of attending Friday and congregational prayers, and washing the person who died due to COVID-19. This is in addition to many fatwas and Sharia guidance, which had a significant effect in raising people`s awareness, not questioning the instructions issued about this pandemic within the frames of Ijtihad conducted on the higher objectives of Sharia.

Second: The negative impact of the pandemic. On top of this is the financial status of many families relying on daily income, which led to family problems and divorce cases caused by poverty, destitution, and inability to secure the basic needs of the family.

I refer here to the need to study the poll published by the Center for Strategic Studies of the University of Jordan on "COVID-19 and Domestic Violence." It showed results and indicators that needed careful consideration. However, some results were positive, must be focused on, built on, and encouraged. One of these is society`s rejection to the idea that it is the right of the husband to be violent against his wife. The percentage in favor of this idea was 99%, 85% recognized wife`s household responsibilities, 66% tried to find solutions for their children problems, and 80% was the percentage of parent-child communication, in addition to many other positive aspects.

In conclusion, this pandemic has shown many positive as well as negative aspects in society. It is the duty of the professionals of this field to study further this case, build on the positives within the society change management, and reduce the negative aspects through awareness raising.

We ask Allah The Exalted to protect Jordan and its people, and end this scourge. All perfect praise be to Allah The Lord of The Worlds.

 

 

* Ijtihad is an Islamic legal term referring to independent reasoning by an expert in Islamic law, or the thorough exertion of a jurist's mental faculty in finding a solution to a legal question. It is contrasted with taqlid.

 

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Summarized Fatawaa

When does the time for the 'aqīqah lapse and pass?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
If the guardian was financially capable (mūsir) during the majority of the postnatal period (nifās) — which is sixty days — then the obligation of the 'aqīqah remains upon him until the child reaches the age of maturity (bulūgh). Once the child reaches maturity, the demand falls away from the father and those like him. At that point, it becomes Sunnah for the child himself to perform the 'aqīqah on his own behalf.
However, if the guardian was financially incapable (mu'sir) during the postnatal period, and then became financially capable after its expiry — that is, after sixty days — the 'aqīqah is no longer required of him. And Allah Almighty knows best.

What is the ruling on praying in congregation at the mosque?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Congregational prayer (Salat al-Jama‘ah) is a communal obligation (Fard Kifayah) for resident men regarding the performance of the prescribed (obligatory) prayers. For men, praying in congregation at the mosque is better than praying elsewhere, such as at home. On the authority of Abdullah bin Umar, the Messenger of Allah ﷺ said: 'Prayer in congregation is twenty-seven degrees more excellent than the prayer of a person alone' (Reported by Bukhari & Muslim). Furthermore, on the authority of Abu Hurayrah, the Messenger of Allah ﷺ said: 'Shall I not tell you that by which Allah erases sins and raises ranks?' They said, 'Of course, O Messenger of Allah.' He said: 'Performing wudu thoroughly despite difficulties, taking many steps toward the mosques, and waiting for the next prayer after the prayer; that is your Ribat (steadfastness)' (Narrated by Muslim).
 
As for a woman, her praying in congregation at home is better for her than in the mosque, according to the saying of our Master the Prophet ﷺ: 'Do not prevent your women from attending the mosques, but their homes are better for them' (Narrated by Abu Dawood). Young boys should be encouraged to attend the mosques and congregational prayers so they may become accustomed to them. And Allah the Exalted knows best.

Does Laylat al-Qadr move between the nights of Ramadan?

Laylat al-Qadr is definitely in Ramadan, and it is most likely in the last ten nights, especially on the odd-numbered nights.
For this reason, the Prophet ﷺ commanded observing worship in the last ten nights, and he himself used to dedicate those nights to worship. Many people put special effort into the 27th night of Ramadan, and they are rewarded in any case, whether they actually coincide with Laylat al-Qadr or not, because worshiping on any night of Ramadan carries great rewards.
 

What is the ruling on forgiving a tenant next month's rent, with the intention of counting it toward zakāh al-māl?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
It does not fulfill the obligation to count the rent owed on a house, or a portion of it, in lieu of zakāh. Rather, it is necessary to first transfer ownership of the zakāh amount to the poor person directly; only afterward may he be asked to pay the rent [from that money].
It is stated in ‘Umdat as-Sālik (p. 112): "If someone gives [money] to a poor person, stipulating that the recipient return it to him in payment of a debt owed to him, or says, 'I am making what you owe me into zakāh, so take it [as such]' — this is not valid. But if he gives it to him with the [unstated] intention that the recipient will use it to repay him, or says, 'Repay what you owe me, so that I may [then separately] give it to you as zakāh,' or the debtor himself says, 'Give it to me, so that I may [then] repay you with it' — this is valid, and there is no binding obligation for the recipient to actually fulfill this [informal understanding]."
We would also remind [the reader] of the ḥadīth of the Prophet ﷺ: "The Muslim is the brother of the Muslim: he does not wrong him, nor does he abandon him [to harm]. Whoever attends to the needs of his brother, Allah, the Mighty and Majestic, will attend to his needs. Whoever relieves a Muslim of a hardship, Allah, the Mighty and Majestic, will relieve him of one of the hardships of the Day of Resurrection. And whoever conceals [the faults of] a Muslim, Allah will conceal him on the Day of Resurrection." (Agreed upon). And Allah, the Exalted, knows best.

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