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Threats and Challenges Facing the Family
Author : Dr. Ahmad Al-Harasees
Date Added : 12-01-2023

Threats and Challenges Facing the Family

"Failure to Shoulder the Responsibility of Upbringing"

 

The family is the essential building block of society in the sense that it is the children`s first cultural, educational, and environmental vessel. The family consists of a group of individuals related by bloodline. It also holds society together and plays a key role in building a righteous, integrated, and closely knitted society in which love, cooperation, national unity, and security prevail. Moreover, the family is built on love, mercy, and dwelling in tranquility; as reflected in the following verse: " 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}. 

One of the most important challenges facing the family nowadays is failure to shoulder the responsibility of upbringing, and this can be attributed to ignorance or negligence.

One of the major threats to the family is parents' failure to perform the responsibility of upbringing their children. This is despite the fact the Allah mentioned this responsibility in the Quran and tied it with children`s obedience and dutifulness to parents. He The Almighty Says {What means}: "Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honour. And, out of kindness, lower to them the wing of humility, and say: "My Lord! bestow on them thy Mercy even as they cherished me in childhood." {Al-Isra`/23-24}.

The importance of this responsibility is clearly reflected in the Prophetic tradition. Ibn 'Umar (May Allah be pleased with them) reported:

The Prophet (PBUH) said: "All of you are guardians and are responsible for your subjects. The ruler is a guardian of his subjects, the man is a guardian of his family, the woman is a guardian and is responsible for her husband's house and his offspring; and so all of you are guardians and are responsible for your subjects."

[Agreed upon].

Every person has certain responsibilities and will be held to account for them before Almighty Allah. It is worth pointing that fulfilling duties towards one`s dependents will be to his/her  benefit, in the first place, and that of society, in addition to receiving a reward for that from Allah. Conversely, failure to do so will have negative repercussions on society and being subjected to severe punishment from Allah. This is why the Prophet (PBUH) directs his nation to fulfill its duties in the best manner possible and guides to that, which is best for it with regards to religious and worldly interests.

In addition, a baby is born with a pure and sound hearts, so we must teach it the sound Aqida (Islamic creed) and arm it with piety and righteousness to achieve a sublime and strong society.

The responsibility of the man according to the above Hadith is achieved through raising his children and educating them, which requires keeping them far from suspicious matters, in addition to providing them with life essentials, such as clothes, food, and accommodation, but with moderation. He must also take care of them, do what is in their best interest and treat them justly. "Indeed, Allah Will Question everyone who is responsible about his charge."

As for the woman`s responsibility according to the same Hadith, it is reflected in serving her husband, raising his children to be righteous members of society, dealing with them patiently at times of hardship, managing their affairs, in addition to preserving her husband`s wealth.

Through inquiry and considering the situation of the families, we can summaries the educational methods as follows:

1- Authoritarian parenting style. This is the traditional method in which the parents control the personality of their children by imposing orders and setting up rules not up for discussion. They bear down heavily upon their children to control their behavior. This style makes the children lose self-confidence, rely heavily on their parents, don`t think on their own, and seek parent`s approval for every step they take. However, a gap may appear between the parents and their children as the latter grow older. This is to the level that the children become overwhelmed with the desire to get rid of their parent`s domination to enjoy their independent personalities.

2- Free-range parenting style. This is an easy method in which the parents don`t insist on certain rules of behavior, so there are no limits or controls. This style involves a great deal of freedom, but little order and guidance. This causes the children to become rebellious and disobedient, not governed by order or rules and tend to be impulsive. In addition, when they become teenagers, they tend to commit shameful practices, such as taking drugs. 

3- Balanced parenting style and its effect on the children. This method is a combination of the two previous methods of parenting; however, their negative aspects are avoided while the positives are highlighted. This method focuses on the child and developing his/her capacities, which means supporting the child`s independence within reasonable limits. Moreover, it must be stressed that marriage is a commitment that requires ability and competence, and here we don`t mean material capacity alone; rather, the capacity to maintain the marital relationship and find a balance of give and take, rights, and obligations; all of which emanates from responsibility.

 

 

 

 

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Summarized Fatawaa

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.

What is the ruling on performing the Duha (forenoon) prayer before its time has begun, because I go to school early in the morning?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The Duha (forenoon) prayer is not valid if performed before its time has begun. Its time starts when the sun has risen to a noticeable height, that is, approximately fifteen minutes after sunrise, and it ends when the sun reaches its zenith (zawāl), shortly before the Dhuhr (noon) prayer. It is stated in Mughni al-Muhtaj (Vol.1/p.455): “Its time is from the rising of the sun [to a spear’s height] until the zenith.”
Accordingly, the Duha prayer is not valid if offered before the sun has risen, and its time remains open until just before Dhuhr. It may be performed at any time at school, during the break between classes or during recess. And Allah Almighty knows best.

Is a person who is in a state of Janabah (major ritual impurity due to having a marital intercourse, ejaculation, menstruation, and post-delivery impurities) sinful if he/she goes about his/her daily life activities in that state i.e. without making Ghusl (ritual bath)?

It goes without saying that a Muslim should always be in a state of ritual purity so as to be able to perform prayers and recite Quran. It is from Sunnah (Prophetic tradition) that a Muslim hastens to make Ghusl from Janabah, but he/she is not sinful in case he/she delayed that provided that he/she doesn`t miss prayers. However, it is permissible for him/her to go about their daily activities while in a state of Janabah, but had better bathe in order not to miss any prayer.

What is the ruling on swearing an oath by the Prophet ﷺ, and does such an oath take effect according to Imām Aḥmad ibn Ḥanbal, requiring expiation upon its breach?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
Swearing an oath by a created being is disliked (makrūh) in our Shāfiʿī school. Shaykh al-Islām Imām al-Nawawī, may Allah have mercy upon him, states: "Swearing by a created being is disliked — such as swearing by the Prophet, the Kaʿbah, Jibrīl, the Companions, or the Prophet's family. Al-Shāfiʿī, may Allah have mercy upon him, said: 'I fear that swearing by other than Allah the Almighty may constitute an act of disobedience.' The scholars of the school explained this to mean: that is, something forbidden and sinful — indicating that he had some hesitation in the matter. Al-Imām stated: the established position of the school is that it is categorically not forbidden, but rather disliked. Furthermore, whoever swears by a created being, his oath does not take effect and no expiation (kaffārah) is required if he breaks it." [Rawḍat al-Ṭālibīn wa ʿUmdat al-Muftīn, Vol. 11/P.6]
According to the Ḥanbalī school, however, expiation becomes obligatory upon one who swears by our master the Prophet ﷺ and then breaks his oath. Imām al-Bahūtī al-Ḥanbalī, may Allah have mercy upon him, states: "No expiation is required for swearing by other than Allah the Almighty, even if the oath is broken — because expiation was made obligatory for swearing by Allah and His attributes, out of reverence for His names, and nothing else is equal to Him in this regard... except in the case of swearing by our Prophet Muḥammad ﷺ, for expiation becomes obligatory when one swears by him and then breaks the oath. This was explicitly stated in the narration of Abū Ṭālib, because he is one of the two conditions of the two testimonies of faith by which a disbeliever becomes a Muslim. Ibn ʿAqīl held the view that swearing by any of the other prophets, peace and blessings be upon them all, carries the same ruling." [Sharḥ Muntahā al-Irādāt, Vol. 3/P.441]. And Allah the Almighty knows best.