Fiqh Dealing with a Husband Who is Addicted to Gadgets

In the digital era, household problems do not always come in classic forms such as poverty or large family disputes. Sometimes he comes in a quieter form: a husband who is physically at home, but whose soul is lost in the screen Gadget. Time is up for cell phones, social media, gymnasium, or endless spectacles, while the rights of wives and children are neglected. The question is: how does jurisprudence view this kind of condition? Is it just a moral issue, or has it touched the area of ​​rights violations?

Obligation mu’āsyarah bi al-ma’rūf

The Qur’an confirms,

Treat them well

“And mix with them (wives) in a decent manner.” (QS. an-Nisā’: 19)

Scholars who are experts in interpretation explain that ma’ruf (doing good) is not just not doing evil, but giving birth and inner rights according to good habits. Imam at-Tabari Rahimahullah States that mu’āsyarah Good (socializing or congregating) includes words, attention and interactions that calm your partner. (Tafsir ats Thabari8:308)

If a husband drowns Gadget If he doesn’t communicate, ignores his wife’s emotional needs, or underestimates her presence at home, then in jurisprudence, he has violated orders. mu’āsyarah bi al-ma’rūfeven though he still provides a material living.

Gadget as a tool, no Shar’i age

In the jurisprudence, there is an important rule,

Means have the same law as ends

“Means follow the law of ends.” (al-Qarafī, al-Furūq, 2: 33)

Gadget originally permissible. However, when its use neglects obligations, damages domestic relationships, or becomes the cause of inner injustice, the law changes according to its impact. Ibn al-Qayyim Rahimahullah emphasizes that something that is permissible can become forbidden if it becomes a path to sorry real (damage). (Id Kougi al-IuqquiAN3: 147)

Thus, addiction Gadget is not a justification for neglecting a wife’s rights.

The wife’s right to attention and presence

The Prophet ﷺ said,

The best of you is the best for your family

“The best of you are those who are kindest to you his wife.” (HR. at-Tirmiżī no. 3895; assessed authentic hasan)

The scholars explained that kindness to the family is not only in the form of income, but also husn al-mu’āsyarah (good care). An-Nawawi Rahimahullah states that attention and communication are part of the household morals required by the Shari’a. (al-Majmu’16:410)

So, when the wife feels “alone in the marriage” due to addiction Gadget husband, that is not an exaggerated feeling, but an indication of neglected rights.

Advise without being destructive

Islam does not encourage emotional confrontation, however correct (reconcile) gradually. The rule of jurisprudence states,

Paying is better than raising

“Prevention is better than elimination.”

Wives are advised to advise wisely, choose the right time, and explain the impact, not just express emotions. If addiction has led to dharar (psychological or family danger), then involving a fair third party, such as family or a counselor, this is included in the corridors of sharia. (QS. an-Nisā’: 35)

Sheikh ‘Abdullah bin Bayyah hafizahullah asserts that modern forms of negligence—including technology addiction—must be judged with maqāshid ash-syarī’ah (seven sharia), especially family care (hifzh al-usrah) as part of the protection of religion and soul. (Ṣinā’at al-Fatwāmatter. 287)

Gadget not a household enemy. But when he takes the portion that should be the partner’s right, fiqh does not remain silent. Islam not only regulates halal and haram objects, but also justice in relationships. A good husband is not one who just comes home, but one who is fully present, with his soul, time and attention. And this is where Islam stands: maintaining balance, not condoning negligence.

Wallahu ta’ala a’lam. Hope it is useful.

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Writer: Junaidi Abu Isa

Article Muslim.or.id