Policy Press
Four Gender relations and the centrality of the family
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Abstract
The family in the Muslim world is the central institution in society, in being the primary one where social, cultural and religious values will be communicated to the growing child. In common with Christianity and Judaism, the Muslim family is predominantly patrilineal, where family membership and descent are followed down the male line (Warnock Fernea, 1995). This almost invariably indicates that, in common with the other major monotheistic religions in their traditional guise, Muslim families tend to be patriarchal. The greatest authority is consequently vested in the oldest male, be that father, husband, brother or son, on whom also lies the main responsibility for earning the family’s living.
Typically, the role of breadwinner and protector of women and children is one endorsed by Islam as falling to the husband. While a wife may earn an income, Islamic principles dictate that this money cannot be viewed as forming part of the family budget but is hers alone, whereas the income of a husband is viewed as the family livelihood (Siraj, 2010). This asymmetry therefore carries ramifications for how gender roles are enacted in families, as well as providing the rationale for the unequal division of inheritance between sons and daughters under shari’a law, where sons will inherit a larger percentage than their sisters given the assumption of heavier financial responsibilities.
Nonetheless the morphology of Muslim families globally is diverse, with many different permutations, some of which are likely to be unfamiliar to many readers. A wide diversity of family structures can be found in the Middle East and some parts of the Indian subcontinent where families may adopt nuclear, extended or polygamous arrangements.
Abstract
The family in the Muslim world is the central institution in society, in being the primary one where social, cultural and religious values will be communicated to the growing child. In common with Christianity and Judaism, the Muslim family is predominantly patrilineal, where family membership and descent are followed down the male line (Warnock Fernea, 1995). This almost invariably indicates that, in common with the other major monotheistic religions in their traditional guise, Muslim families tend to be patriarchal. The greatest authority is consequently vested in the oldest male, be that father, husband, brother or son, on whom also lies the main responsibility for earning the family’s living.
Typically, the role of breadwinner and protector of women and children is one endorsed by Islam as falling to the husband. While a wife may earn an income, Islamic principles dictate that this money cannot be viewed as forming part of the family budget but is hers alone, whereas the income of a husband is viewed as the family livelihood (Siraj, 2010). This asymmetry therefore carries ramifications for how gender roles are enacted in families, as well as providing the rationale for the unequal division of inheritance between sons and daughters under shari’a law, where sons will inherit a larger percentage than their sisters given the assumption of heavier financial responsibilities.
Nonetheless the morphology of Muslim families globally is diverse, with many different permutations, some of which are likely to be unfamiliar to many readers. A wide diversity of family structures can be found in the Middle East and some parts of the Indian subcontinent where families may adopt nuclear, extended or polygamous arrangements.
Chapters in this book
- Front Matter i
- Contents v
- List of case studies, figures and tables viii
- Acknowledgements x
- Introduction 1
- The Muslim ummah: context and concepts 17
- Social work education and Islam 43
- Gender relations and the centrality of the family 69
- Working with families 89
- Muslim families and health 125
- Ageing and end of life 151
- Muslim communities, crime, victimisation and criminal justice 173
- Concluding remarks 189
- References 193
- Index 227
Chapters in this book
- Front Matter i
- Contents v
- List of case studies, figures and tables viii
- Acknowledgements x
- Introduction 1
- The Muslim ummah: context and concepts 17
- Social work education and Islam 43
- Gender relations and the centrality of the family 69
- Working with families 89
- Muslim families and health 125
- Ageing and end of life 151
- Muslim communities, crime, victimisation and criminal justice 173
- Concluding remarks 189
- References 193
- Index 227
