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Dealing with Family Violence and Methods of Preventing it
Author : Dr. Ahmad Al-Harasees
Date Added : 01-02-2022

Dealing with Family Violence and Methods of Preventing it

 

 

Family violence (also called domestic violence) has caused societal, economic, psychological, health-related issues since psychological complexes resulting from this type of violence usually develop into aggravated medical conditions, aggressive or criminal behavior, and those subjected to such violence are likely to inflict it on others. Loosening of family ties, lack of trust and insecurity may lead to the vanishing of the family altogether since it is the nucleus of society and any threat it faces-through this violence - will eventually lead to undermining society as a whole.

 

Therefore, among the key solutions for the phenomenon of family violence is compliance with the provisions of Islamic Sharia, adopting its teachings, and applying them in family life. This is starts from the moment of searching for a life partner, having children, and raising them in a certain manner. Actually, Islam isn`t limited to performing acts of worship; rather, it is a way of life. Consequently, it is necessary to clarify the purpose of Sharia behind the verses and prophetic narrations in which "beating" was mentioned to prevent misusing them in the name of Islam.

 

Being the nucleus in the upbringing process and providing its members with the correct behavior, the family has shouldered huge responsibilities in different areas in a bid to protect its members from this violence. Some of these responsibilities are:

 

  • Adopting informed dialogue amongst its members.
  • Treating children equally and satisfying their psychological, social, material, and behavioral needs.
  • Participating with children on the moral and physical levels through becoming best friends in order to instil confidence in their hearts.
  • Minimizing TV shows showing violent content through instilling principles and morality in them from an early age.
  • Following up on their academic progress and developing their creative skills and hidden talents.
  • Enhancing love of country and society.
  • Living with each other in kindness and equity.
  • Putting an end to the phenomenon of divorce.

 

Moreover, media plays a pivotal role in guiding and correcting behavior. This role crystallizes in allocating media channels to help the family overcome domestic violence and utilizing commercial breaks to broadcast awareness-raising messages. This is in addition to disseminating the culture of respect for the opposite sex, acquainting men with the rights of women, training the family on addressing problems along with raising mothers` awareness - through targeted programs-about age and stages of child`s development. Also, uncovering the reasons leading to this violence, preventing it, and highlighting this phenomenon through citation of evidence. Moreover, raising awareness of family about the adverse psychological and social effects of violence on both the individual and society. Further, printing and publishing booklets clarifying the psychological effect of this violence on the children.

 

The role of school is no longer limited to teaching since we live in an era that enabled man to learn through utilizing various means of communication. Accordingly, school must play a leading role in educating the community and guiding the behavior of its members via different programs that it prepares and projects that it adopts. School can help prevent domestic violence through raising the awareness of mothers and fathers. This can be achieved by addressing societal issues and finding the effective solutions, combating unusual behavior, emphasizing the importance of volunteerism, in addition to making voluntary contributions.

 

Raising awareness on the religious, social, intellectual, cultural, and legal levels, in addition to acquainting members of society with their rights and duties, is amongst the best means to end this phenomenon. However, this has to come in different forms, such as training, workshops, rehabilitation, lectures, booklets, brochures, conferences, seminars; utilizing all available means like media organizations as well as government and non-government institutions.

 

In this context, we stress the role undertaken by male and female spiritual guides and mosque preachers in terms of raising awareness and offering advice and guidance; particularly since our society is influenced by religious guidance and discourse, which are based on clear principles of Sharia.

 

Some of the key solutions that actively participate in curbing domestic violence are:

 

  • Offering the necessary advice and guidance to protect society from domestic violence.
  • Providing psychological, social, and familial counselling to members of families suffering from domestic violence.
  • Establishing a connection between the victims of domestic violence and the available counselling organizations through providing hotlines, which enable the latter to give assistance if needed.
  • Providing secure places for women and children to make them feel safe, even temporarily, and to enable specialists to provide the necessary assistance.
  • Teaching women and children to develop security plans inside and outside home.
  • Cooperating with family and children organizations to find solutions that suit each individual family.
  • Training children to have non-violent reactions to blow off some steam considering the violence they have been subjected to.
  • Teaching positive behavior to children to enable them control anger and negative emotions to help them form sound and safe relationships in the future.

And all praise be to Allah, The Lord of The Worlds.

 

 

The published article reflects the opinion of its author

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Summarized Fatawaa

What is the ruling on omitting the prostration of recitation?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
The prostration of recitation (Sajdat al-Tilawah) is a Sunnah for both the reader and the listener. There is no sin in omitting it, though doing so results in missing a great reward. Muslim narrated from Abu Hurairah (may Allah be pleased with him) that the Prophet ﷺ said: 'When the son of Adam recites a verse of prostration and prostrates, Shaytan withdraws weeping, saying: "Woe to him! (and in the narration of Abu Kuraib: "Woe to me!") The son of Adam was commanded to prostrate and he prostrated, so Paradise is his; and I was commanded to prostrate and I refused, so the Fire is mine."'
 
Sheikh al-Islam Imam al-Nawawi (may Allah have mercy on him) stated: 'It is recommended to prostrate immediately after reciting or hearing a verse of prostration. If one delays it but the interval is short, he may still prostrate. However, if the interval is long, the opportunity is missed.' [Rawdat al-Talibin Vol.1/P.323].
 
Furthermore, the prostration of recitation becomes obligatory (Wajib) in congregational prayer if the Imam prostrates, out of the necessity of following him. And Allah the Exalted knows best.

Does undergoing surgery under anesthesia break the fast?

Anesthesia itself does not break the fast because anesthetic gases have no physical substance (jirm), and subcutaneous anesthesia injections do not reach the body cavity (jauf). However, this is on condition that the person is conscious at some point during the fasting hours:
● If they were awake at the beginning of the day, their fast remains valid.
● If they wake up even for a moment before sunset, their fast is also valid.
However, if the surgery involves the entry of foreign substances into the body cavity, their fast is invalidated, and they must make up for that day later.

I broke my oath and am now obligated to pay the expiation for a broken oath (kaffārat al-yamīn). Would it be valid to fulfill this by inviting the poor and needy to a meal for them to eat from?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
The expiation for a broken oath (kaffārat al-yamīn) is given to the poor (fuqarā') and needy (masākīn), and it must be given in the form of ownership (tamlīk) transferred to them of the required amount — namely, one mudd of the staple food of the locality, or its equivalent monetary value. It isn`t valid to invite the poor or needy to a meal prepared for them to eat from, as this does not constitute "ownership" (tamlīk) but merely "permission to partake" (ibāḥah).
Imam al-Shirbīnī (may Allah have mercy on him) said: "What is intended is that ownership be transferred to them; therefore, providing them with lunch or dinner [as a meal to eat from] isn`t valid." [Summarized from Mughnī al-Muhtāj,Vol. 5/P.50]. And Allah the Almighty knows best.

Is it permissible to offer an Udhiyah on behalf of the deceased?

In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
Offering an Udhiyah (sacrificial animal) on behalf of a deceased person is permissible. This is the official position of the Hanbali school (as stated in Kashshaf al-Qina’ by al-Bahuti,Vol.6/P.428) and was also upheld by the prominent Shafi'i scholar Al-’Abbadi (mentioned in Bidayat al-Muhtaj by Ibn Qadi Shuhbah,Vol. 4/P.358). It has likewise been narrated as a valid view among some Maliki and Hanafi scholars.
 
In fact, Imam Abu Dawud dedicated an entire chapter in his Sunan collection entitled, "Chapter on Sacrificing on Behalf of the Deceased." In it, he recorded a narration from Hanash, who said: "I saw 'Ali sacrificing two rams, so I asked him, 'What is this?' He replied, 'The Messenger of Allah (peace and blessings be upon him) commanded me to offer a sacrifice on his behalf, so I am sacrificing on his behalf.'"
 
Imam Abu Dawud also narrated from Jabir (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: "O Allah, this is from You, for You, and on behalf of Muhammad and his Ummah (community). In the Name of Allah, and Allah is the Greatest," and he then slaughtered the animal.
 
The textual evidence here lies in the fact that our Master, the Prophet (peace and blessings be upon him), offered a sacrifice on behalf of his entire community—and it is well-established that his community includes those who have already passed away.
 
Furthermore, there is an abundance of sacred texts demonstrating that the rewards of righteous deeds reach the deceased. For instance, it is permissible to fast on behalf of a deceased person who passed away with missed obligatory fasts, and it is equally permissible to perform Hajj on their behalf, both of which are firmly established in authentic Hadiths. Therefore, if the reward of fasting (which is a purely physical act of worship) and Hajj (which is a joint physical and financial act of worship) can reach the deceased, then the reward of an Udhiyah reaches them with greater reason (by way of A Fortiori argument). This is because it is a purely financial act of worship, falling under the general category of charity (Sadaqah).
 
Additionally, scholars have reached a consensus (Ijma') that the rewards of charity reach the deceased, and since the Udhiyah is inherently an act of charity, it falls under the same ruling. Consequently, based on all the aforementioned evidence, we hold the view that offering a sacrifice on behalf of the deceased is entirely permissible. And Allah the Almighty Knows Best.