kindness is the basis of the formation of the family system in Islam


Dr Ibrahim bin Abdullah Al-Ansari said that the perception of the family in Islam is linked to Islamic faith and law. This is rooted in the verse: {And among His signs, He has created companions for you so that you may find tranquility in them; and He has placed affection and mercy between you. Indeed, in this are signs for the thinking people.} [Al-Rum: 21]. This verse talks about the signs of Allah in the universe. It shows the miracle of Allah in the universe by mentioning the principle of creation and refers to the family and its formation as the smallest unit of society. This came in his speech yesterday to the “Sharia and Life During Ramadan” program on Al-Jazeera.

The family in Islam is linked to the system of Islamic law, and the Sharia has established all the rules relating to the establishment, protection, preservation and family with great precision.

In view of the Philosophy of Islam In the theory of the formation of the family, Dr Ibrahim Al-Ansari said that Islamic law considers the family as the basis of society, and that this law is based on three axes main; The first is natural and lies in mating, and the second axis is the legislation that controls the process of marriage. The third axis is the goal of establishing the family, which is affection and mercy.

The third axis, which is Love and Compassion, must be the product of the other two axes, because it is the real goal to be achieved by the family, and this is represented in the true love that arises from cohesion and sympathy among family members, and results from the resignation of certain rights in order to sacrifice for the survival of the family, as well as the stopping of the pursuit of individual desires. It is the true love that the noble verse refers to with affection and mercy, and the result that the family achieves after years of sacrifice.

He also pointed out, comparing Islam’s ideal view of true love and the confusion that some young people claim in their thinking about love. He pointed out that young people are confused between desire related to human nature, concepts related to the goal of starting a family and true love, which is what connects the family, not what it begins with. And this is what stays in the family, because the desire can stop with age.

Dr Ibrahim Al-Ansari explained the concern of tolerant Islamic sharia in the family since the beginning of the reflection on the entry of young people to this stage of their life, as Islam guides young men and girls on the right path since they are thinking about marriage. . This is rooted in two famous hadiths, the first is related to choosing a good wife and it was mentioned in the saying of the Prophet, peace be upon him: “A woman can be married for four reasons, for her property. , his rank, his beauty and his religion; so take the one who is religious and prosperous. And another hadith on accepting a man just by asking for a helping hand. This question is understood from his word, peace be upon him: “If someone comes to you whose character and religious commitment you are satisfied with, then marry him (your daughter or gender relative). feminine under your care), because if you do not do that there will be Fitnah in the land and widespread corruption.

He added that these hadiths came in response to the first axis related to desire, but in both hadiths the second axis related to religion is underlined, which contains the controls, and the aim of the two hadiths is to achieve the third axis linked to affection and mercy. And these hadiths, where one looks at the interaction of man while he practices his natural desires, as well as his relationships while he practices legal obligations, the first pillar of this relationship between spouses comes down to dealing with kindness.

The word “al-Ma’ruf” has come up in various Quranic texts restricting the basis for dealing in the system of family formation between spouses. Behind this rule, Al-Ansari pointed out that the frequent repetition of this word in the Quran, while talking about the family, its formation and protection is considered the first basis for establishing the family and raising a successful generation. Examples of this: The verses of Sura Al-Baqarah which speak of family decisions from verse 221 to verse 242 in which the word “al-Ma’ruf” is repeated twelve times, except for synonyms and related words, such as: consultation, consent, credit..etc. This indicates that the pillar of good treatment is the first rule of the family formation system in Islam.

Al-Ansari elaborated on the issue of taking charge of benevolent treatment between spouses, the legal meaning of the concept of “degree”, which was mentioned in the verse of the Almighty: {And because of them [i.e., the wives] is similar to what is expected of them, according to what is reasonable. But the men [i.e., husbands] have a degree on them [in responsibility and authority]} To complete the meaning of the first pillar, he said: “Men have the same obligation as women in all aspects of life, just as a woman must beautify for a man, he must also beautify for her, and the degree mentioned for men in this verse spend for women and family and manage their affairs.

Al-Ansari considered the mentioned degree to be the second rule in the formation of the Muslim family, for if the word is understood and correctly used, then the family lives in permanent goodness and continuous communication, and the function of “degree” does not. not exceed the authority granted to the man or the husband which corresponds to the nature of his creation. The diploma shows its function in resolving disputes if there are any signs. The decision that whoever spends her money is the one who runs the affairs and makes the decisions is not a preference for men over women, but rather the woman can also express her opinion based on what she spends of his money in running the affairs of the house. This “spending and managing the affairs of the house” – as described by the Islamic religion – does not mean authoritarianism and judgment, for decision-making within the family must be made through consultation, affection and mercy. . These pillars are what produce love and help the family to settle in an atmosphere full of mercy, kindness and forgiveness, and it is this family that carries this message to the community, so that the community will be happy. and grow up in a state dominated by mercy, love and kindness.

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