Articles

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

Article Number [ Previous | Next ]

Read for Author




Comments


Captcha


Warning: this window is not dedicated to receive religious questions, but to comment on topics published for the benefit of the site administrators—and not for publication. We are pleased to receive religious questions in the section "Send Your Question". So we apologize to readers for not answering any questions through this window of "Comments" for the sake of work organization. Thank you.




Summarized Fatawaa

What is the ruling of Islamic Law on leaving the Sunnah prayer of Dhuhr due to fatigue?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
According to the general rule, a Muslim should strive to maintain the Sunnah prayers before and after the obligatory prayers (al-sunan al-qabliyyah wa al-ba'diyyah). One is permitted to pray them sitting from the outset, but if one leaves them due to severe fatigue, there is no objection to doing so. It is recommended (mustahabb) to make up (qadā') a time-bound supererogatory prayer (nafl mu'aqqat) at any time if it was missed.
Al-Shirbīnī (may Allah have mercy on him) said: "If a time-bound supererogatory prayer is missed, it is recommended to make it up according to the more authoritative view (al-azhar), based on the hadith recorded in the two Ṣaḥīḥs: 'Whoever sleeps through a prayer or forgets it should pray it when he remembers it.' This is also supported by the fact that the Prophet (peace and blessings be upon him) made up the two rak'ahs of Fajr when he and his companions overslept in the valley and missed the dawn prayer until the sun had risen [narrated by Abū Dāwūd with an authentic chain]." And Allah, the Most High, knows best.

My father has debts and asked me to repay them years ago, and I promised him I would do so upon his death — is it permissible for me to go back on my promise given that I am unable to repay them, especially since he refuses to contribute to repayment on the grounds that the debt has become my responsibility by virtue of my promise?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
The established principle is that a father's debt is to be repaid from his own wealth, if he possesses sufficient means. As for the promise made by the son to repay it on his father's behalf, fulfilling such a promise is strongly recommended, and breaking it is considerably disliked. Shaykh al-Islām Imām al-Nawawī, may Allah have mercy upon him, states: "Fulfilling a promise is emphatically recommended, and breaking it is severely disliked. The evidences for this from the Qurʾān and the Sunnah are well known." [Rawḍat al-Ṭālibīn,Vol. 2/P.278] Shaykh al-Islām Imām Zakariyyā al-Anṣārī, may Allah have mercy upon him, further states: "The reason fulfilling a promise is not obligatory and breaking it is not forbidden is that a promise is in the nature of a gift, and a gift does not become binding except upon receipt." [Asnā al-Maṭālib fī Sharḥ Rawḍ al-Ṭālib,Vol. 2/P.487]
Given that the son does not possess the financial means to fulfil his promise to his father, breaking this promise falls beyond his capacity — and Allah does not burden a soul beyond what it can bear. Since the father himself possesses sufficient wealth to settle his own debt, repayment must be made from his own funds. Should he pass away before doing so, the debt is to be settled from his estate. And Allah the Almighty knows best.

What is the ruling of Islamic Law on wearing energy stones?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
There is no objection to a woman adorning herself with precious and semi-precious stones — such as ruby, carnelian, or the like — so long as these are stones that women customarily wear as adornment.
As for what are known as "energy stones," if they are used with the intention of seeking remedy and healing, then such matters are governed by experimentation and scientific study — which either establishes that they have a tangible effect or does not — and all of this operates by the permission and will of Allah, Glorified and Exalted. If studies or practical experience do establish that such stones carry a beneficial effect upon human health, then there is no objection to using them. They are, after all, part of Allah's creation, much like medicinal substances extracted from plants or derived from other created things — provided that the Muslim does not believe that the stone itself is the source of benefit or harm. It is nothing more than a means among the many means that Allah has placed in this world, and the reality of all affairs belongs to Allah alone. And Allah the Almighty knows best.

What is the ruling of Islamic Law on compensating the patient in case of medical error on the part of the treating physician?

 
All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
The foundational principle is that every mistake issued by a physician that causes harm to another due to his negligence or lack of expertise obligates him to guarantee liability and compensate the harmed party. The Sharia maxim, in this regard, states: "The direct actor is liable."
 
Ibn Qudamah (may Allah have mercy on him) says: "As for if he was skilled but his hand committed an error—such as exceeding the proper limit of incision, cutting in an incorrect site, cutting with an instrument that inflicts excessive pain, or cutting at an unsuitable time—he is liable, because it is destruction (Itlaf) whose liability does not differ between intent and mistake, thus resembling the destruction of property; and because it is a prohibited act, so he guarantees liability for its secondary effects." [Al-Mughni].
 
However, if the physician performed what was necessary in the most complete manner and took all measures of care and caution, but complications occurred that could not be avoided according to specialists, then no liability rests upon him.
 
Shaykh al-Islam Imam al-Nawawi (may Allah have mercy on him) says: "The cupper and the circumciser bear no liability if they have not been negligent, and likewise the veterinarian if he bleeds an animal and it perishes." [Rawdat al-Talibin].
 
Al-Khattabi (may Allah have mercy on him) said: "I know of no disagreement that if the practitioner transgresses and the patient perishes, he is liable. Anyone who undertakes knowledge or practice he does not know is a transgressor; so if perishing arises from his action, he is liable for the blood-money (Diyah) while capital retaliation (Qisas) is dropped from him, because he did not act independently without the patient's permission. And the physician’s offense in the view of the generality of jurists is borne by his agnates ('Aqilah*)."* [Ma'alim al-Sunan].
 
If negligence or transgression is established against the physician, it is necessary to compensate the patient or seek forgiveness from him. And Allah Almighty knows best.