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The Significance Of Family In Islam

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The Significance of Family in Islam

 

The change of division of labor at home is one of the controversial topics. Most traditional customs hold the view of man as a breadwinner and woman as a homemaker. But, from the birth of modernity, with the emergence of woman liberation movement this view started to lose its persistence. These phenomenon were associated with women independence, gender equality issues, and tendency to paid-works. In order to make more money, this was a good opportunity for the big and multinational corporations to call for women labor, since they are likely to be cheaper than men.  Therefore, they began to occupy the jobs and careers. This event affected the family structure in the industrial countries in terms of the division of the housework and child care. Soon enough, the next generation which had less experience with moms more with kindergarten coaches feel reluctant to early marriage, offspring, and child upbringing. But Islam attitude, giving a high significance to the family, demands men to function as breadwinner and women as homemaker. As this corresponds their nature and effectively matches the family needs.

 

                   When the prophet Muhammad peace be upon him and his progeny was asked by his daughter to adjust tasks between her and Imam Ali, he assigned Ali to breadwinning and Lady Fatima to housekeeping[1]. Islam suggests families through numerous tradition as mentioned above to take the same task adjustments as Prophet defined, since this would correspond their nature. Although in the daily life style we hear about the gender equality and the women rights and there occur feministic campaigns against the gender inequality, the reality, however, is vice versa. Even those whose slogans are the humanity defense do not observe what they claim. Islam declares equality between men and women in terms of spirituality and perfection and the position they have before the God. Quran says, We shall let anyone who acts honorably, whether it is a man or a woman, provided he is a believer, live a happy life and reward them with their earnings for the finest deeds they have been doing. (16:97) But it clearly refutes their equality in creation, physically and emotionally. While sex differences play a fundamental role as the biological variable in the scientific researches some, however, try to deny this fact. Regardless the scientific results, there are very simple and colloquial examples imply the gender inequality as follow; one may ask, why no one believes in football match held by both male and female players? What about other matches wrestling, boxing, and so on? Why people would call them unfair competitions? One may ask why there is priority for women to be an infant nursery supervisor? What Imam Ali peace be upon him says regarding the sex differences reveals a viewpoint of Islam upon the women’s function in family, “the woman is like a delicate and sweet-smelling flower, not like a harsh and bulky warrior.”[2] Islam considers family as a small sample of society. So that, it requires peace, tranquility, mental health, and appropriate circumstances for child upbringing as well as financial supports. None of these could be ignored. When Islam defines men as the breadwinners is not to underestimate the function of women in family structure, rather to honor them by elevating to the status of peace-giver to all members in family.

                   As mentioned above, the Islamic view point of division of labor at home is what matches the nature of men and women and in addition, would help them with the different responsibilities they have to carry out for the prosper living. Nevertheless, man has no right to oblige his wife doing house activities, doing dishes, preparing lunch, housekeeping as if she is the mere house keeper. One might guess that such inappropriate behaviors throughout the history caused women ignore their real function in the family structure and led to transformation of house labors.


[1] - Tafsil Wasayil al-Shi`ah ila Tahsil Masayil al-Shari`ah, vol20, p172

[2] - Nahjul-Balaghah, letter 31

 

Edited by mahdi servant.01
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