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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

Can someone who begins a voluntary fast break it?

It is preferable for someone who begins an act of worship not to break it.
Allah the Exalted has said {what means}: "and let not your [good] deeds come to nought!" [Muhammad/33].
However, if a person starts a voluntary fast (nafl) and needs to break it, they are going against what is preferable, but there is no sin upon them.

What is the ruling on offering a sheep as a sacrifice (Udhiyah) if its fat-tail is sound, except that when it was young, the tip of its fat-tail was cut so that it would grow larger? And what is the ruling in case of doubt regarding the amount that was cut?

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
Cutting a minor, insignificant portion from the tip of an animal's fat-tail (al-alyah) to encourage it to grow larger is not considered a defect, and it does not prevent the animal from being valid for sacrifice (Udhiyah).
 
It is stated in Tuhfat al-Muhtaj (Vol.9/P.352): "There is some scholarly deliberation regarding the common practice of cutting the tip of the fat-tail so that it grows larger. It could potentially be likened to a partial cut of the ear—supported by the jurists' general rule: 'even if it is a small amount.' On the other hand, if it is an exceptionally minor cut, it might have no effect on validity. This is explicitly clarified by the juristic exception to the general rule, which states that cutting a tiny piece from a large limb causes no harm. This latter view is more well-founded.
 
Furthermore, I found that some scholars investigated this matter and concluded: 'It should not affect validity if a custom-sanctioned portion of its fat-tail is removed during its youth to make it grow larger and look better, just as castrating a male animal causes no harm.' However, applying this unconditionally contradicts the established texts of the jurists, as understood from what I have laid out; thus, the restriction I specified is what must be relied upon."
 
Similarly, it is mentioned in Nihayat al-Muhtaj (8/135): "If a small piece is cut from the fat-tail to help it grow larger, the most well-founded view is that the sacrifice remains valid, as was given in a formal legal verdict (Fatwa) by my father [Shihab al-Din al-Ramli], may Allah be pleased with him. This is proven by the jurists' maxim: 'The loss of a tiny piece from a large limb causes no harm.'"
 
In cases where there is doubt as to whether the portion cut was large or small, the animal is still deemed valid for sacrifice. It is noted in Hashiyat al-Shubramallisi ‘ala Nihayat al-Muhtaj (Vol.8/P.135):
 
"This matter requires careful consideration, but the closer and more correct view is that it is valid. This is because soundness is the default state for the animal from which the piece was cut, and it aligns with what usually occurs—namely, that the part removed to help the fat-tail grow larger is naturally very small." And Allah the Almighty Knows Best.

Is it permissible for household members to pool money for the Udhiyah and gift it to one of them?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
It is permissible for members of a household to pool their money together and gift the total amount to one individual among them so that he may offer the sacrifice (Udhiyah). In this case, the family members receive the reward for giving charity (Sadaqah), and the one performing the sacrifice includes them in the spiritual reward (Thawab).
 
Furthermore, slaughtering a single sheep (on one's own) is considered religously better than participating as one of seven people in the sacrifice of a cow or a camel. And Allah the Almighty knows best.

What is the ruling on giving the expiation of an oath (Kaffarat al-Yamin) to a charity that feeds the poor?

 

 

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.

It is allowed for a Muslim to appoint a proxy (agent) to distribute the expiation (Kaffarah) on their behalf. Our jurists have explicitly stated the permissibility of delegation (Tawkil) in the distribution of Zakat, Kaffarah, and vows (Nadr).

It is stated in Mughni al-Muhtaj (Vol.3/P.237): 'One has the right to pay the Zakat of their wealth personally... and they also have the right to delegate it.' And Allah the Exalted knows best.

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