Approaches to studying family relations

Shomurotova Asaloy San’at qizi

Abstract: The family is a sacred place for a person and the social foundation of human society. The main purpose of family life is to ensure the continuity and inheritance between generations through the birth of children, as well as to secure the historical progress of humanity on Earth. This article discusses the approaches to studying family relations.

Keywords: family, relationships, East, people, society, child.

Thanks to the independence of Uzbekistan, our nation’s ancient national customs and ceremonies began to revive, and these traditions play an important role in strengthening the family. The government of Uzbekistan regards family issues as a priority task that needs to be addressed at the state policy level. According to Article 63 of the Constitution of the Republic of Uzbekistan, the family is considered the fundamental unit of society and is entitled to protection by society and the state. Legal documents have also been adopted to protect motherhood and childhood, and practical measures have been taken. For example, the decree “On Measures for Social Protection of Low-Income Families” was issued on August 22, 1994, expanding the scope of material and moral support for needy families. In order to enhance the role and participation of families in the development of society, to improve the legal, social, economic, moral, and ethical interests and well-being of families, and to ensure continuous state support, the President of the Republic of Uzbekistan declared 1998 as the “Year of the Family.” Based on this, a state program was developed to implement measures to ensure family interests. The Republican “Family” Scientific-Practical Center was established under the Women’s Committee of the Republic of Uzbekistan. The Family Code of the Republic of Uzbekistan was adopted, focusing on the legal regulation of family life issues.

The family embodies the life and customs of the people and society. It preserves values and passes them on to future generations. By educating its children and instilling universal values in them, the family provides them with initial social orientation. By integrating its children into the broader flow of society, the family also influences the direction, economy, culture, and education of society. Therefore, in the East, the family has long been considered a sacred fortress. Specifically, the characteristics of Uzbek families, such as being large and extended, are still preserved today. In Uzbek families, the role of the elderly and parents is significant in shaping a certain lifestyle, accumulating life experience, maintaining a frugal and tidy household, and raising children to be well-mannered and morally mature. Uzbek families stand out for their stability, neatness, child-centeredness, respect for kinship ties, and other values.

The primary school for a child’s formation is the complex of relationships between parents. Values such as mutual respect, kindness, honesty, purity, diligence, and humanity, manifested in the relationships between parents, create harmony in family relationships. This social process within the family shapes the younger generation’s perceptions, viewpoints, understandings, worldview, and adherence to Eastern moral norms and practical guidance on how to follow them. The spiritual image of the younger generation, their behavior, and their character are first formed within the culture of family relationships.

Historical data show that the culture of family relations has been a well-developed social reality among Eastern peoples since ancient times. In ancient artifacts, sacred religious texts, the oral literary heritage of the Uzbek people, and the works of great Eastern thinkers, one can find valuable information about the moral norms, values, and human virtues that characterize family relationships among Eastern peoples, particularly the Uzbek people.

As our President I. A. Karimov emphasized, “In the East, the family has long been considered a sacred homeland. All human virtues such as honesty, truthfulness, honor, modesty, love, diligence, and others have first and foremost been formed within the family.”

Indeed, in the works of great Eastern scholars and enlighteners such as Abu Nasr al-Farabi, Abu Rayhan al-Biruni, Abu Ali ibn Sina, Kaykovus, Yusuf Khass Hajib, Alisher Navoi, Husayn Vaiz Kashifi, Zahiriddin Muhammad Babur, Rizouddin ibn Fakhruddin, Ahmad Donish, Abdulla Avloni, Fitrat, and others, there are valuable thoughts about the family life of the peoples of Central Asia, including the Uzbek people. These works discuss the psychological characteristics of family relationships (especially between husband and wife), the duties and responsibilities of husbands and wives, the lifestyle of the family, the educational environment, and other related issues.

The issues related to the culture of interpersonal relations in family life have also been extensively covered in the works of great scholars Muhammad ibn Ismail al-Bukhari, At-Tirmidhi, and prominent representatives of Sufi philosophy such as Ahmad Yasawi, Baha-ud-Din Naqshband, and Najmuddin Kubra.

As we study the scientific and cultural heritage of Eastern thinkers, we see that the rules of family life, the culture of interpersonal relations within the family, the development of children, the relationship between men and women, and the formation of human virtues are closely connected to the oral literature, epics (such as Uzbek proverbs, tales, epics, legends, and stories), and the scientific and cultural heritage of the Eastern peoples, particularly the Uzbek people.

For instance, the oral literature and epics of the Uzbek people celebrate values such as bravery, honesty, humility, trust, loyalty in love, friendship, justice, diligence, consensus, neatness, beauty, harmony, faith, respect, protection of family honor and pride, love for one’s homeland, the pursuit of goodness, and living a pure and honest life.

In ancient epics, women and men are portrayed as equals in social status, with women depicted as courageous as men. The qualities of marrying for love, fidelity in love, and family harmony have been preserved as characteristic traits of the peoples of Central Asia, particularly the Uzbek tribes and clans.

It is known that in our sacred religion, Islam, and its primary sources, the Qur’an and Hadiths, valuable information and Sharia laws on all aspects of family life and husband-wife relationships are explained. In Islam, special attention is paid to the formation of the future family. According to Sharia, the following rules must be observed when entering into a marriage: 1. Mutual consent of the spouses. 2. Reaching the age of marriage. 3. Establishing marriage in the presence of witnesses. 4. Paying the bride price and dowry. 5. Unity in religious beliefs. 6. The spouses must not be close relatives. 7. Equality in social status. 8. The spouses must be mentally healthy.

Only a marriage formed in accordance with these conditions is considered valid, providing the parties with the corresponding rights and obligations.

The Qur’an defines the roles of the husband and wife within the family. According to Sharia, the husband is primarily responsible for all financial and moral aspects of the family and is the person who protects the family from any external attacks. Because of these responsibilities and the qualities of gravity and entrepreneurialism in managing the household, which are considered virtues for a man, he is regarded as the head of the family. A good wife is a devout person who maintains the household and is loyal to her husband for life. Numerous exemplary examples of husband-wife or family relations can be found in the Qur’an.

Even in Zoroastrianism, the religion of our ancestors, the issue of marriage and family duties holds an important moral place. Polygamy is strictly forbidden in Zoroastrianism. At the same time, living a bachelor’s life is condemned. A girl who deliberately refuses to marry after reaching maturity, disregarding the opinion of her parents and community, was punished by being put in a sack and flogged 25 times. If a man followed the same path, he was branded and forced to wear a chain around his waist to mark his disgrace. According to the Avesta, a man must be materially and morally strong and healthy to get married. In addition, the sacred book contains noteworthy reflections on not rushing into marriage, listening to the advice of parents and elders, and the unique criteria for marriage and divorce.

The ethical norms of Zoroastrianism also give special attention to women’s issues. Since the family is considered sacred in Zoroastrianism, divorce was not allowed for reasons such as slander, misunderstanding between husband and wife, or inability to get along with parents.

In general, both in Zoroastrianism and Islam, it is emphasized that both parties must be equal and compatible in marriage. According to marriage practices and life experiences, it was considered appropriate for the bride and groom to be equal in ancestry, social status, knowledge, taste, intellectualism, and material well-being. Therefore, special attention was paid to preparing young people for family life and finding suitable partners for them in Eastern societies. Especially in preparing girls for family life, it was emphasized that they should first and foremost have human virtues and that the sanctity of the family and its protection depend on the housewives. Valuable educational advice with significant importance is found in the wisdom and advice passed down from our ancestors.

Author:

Student of the 2nd year, Faculty of Social and Economic Sciences, Urgench State University, Social Work (Social Work with Families and Children) Department.

References:
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