Certainly, the parallels you draw between political flexibility in Islam and the dynamics of joint or independent family structures after marriage are intriguing. The concepts you mentioned, such as Sukoot, Taqrir, Qiyas, Istihsan, and Maslaha, reflect the adaptability inherent in Islamic jurisprudence, offering a framework for ijtihad that can resonate in the contemporary world.

Sukoot, or the lawmaker’s silence, can be likened to the unspoken agreements and adaptability within a family. Taqrir, condoning by the lawmaker, implies a recognition of changing circumstances and the need for flexibility, mirroring the evolving dynamics in family life.

Qiyas, or analogical reasoning, suggests the application of established principles to new situations. This mirrors the adaptive approach required in navigating the complexities of family structures in the modern era. Istihsan, emphasizing reasonability and goodwill, aligns with the importance of understanding and empathy in both political and familial contexts.

Maslaha, the concept of collective welfare, provides a strong foundation for addressing societal and familial challenges. It encourages a holistic perspective that considers the well-being of the community and the family alike.

In the 21st century, where societal structures are continually evolving, the principles of ijtihad you highlighted can contribute to fostering a more flexible, open, and adaptable approach in both political and familial spheres. This adaptability is essential for addressing the diverse challenges of our time and aligns with your goal of building fearless organizations and academic institutions that promote cultural sustainability engineering.

In Hindu society, the joint family system has deep cultural and historical roots, and its dynamics have been shaped by traditional values, social norms, and religious beliefs. The joint family, also known as “samaṇānāṃ kutumbakam” in Sanskrit, reflects a close-knit familial structure where multiple generations live together under one roof.

The joint family structure is often characterized by a patriarchal system, with the eldest male member serving as the head of the family. This elder, known as the “karta,” holds a position of authority and is responsible for making key decisions that impact the entire family. The joint family typically includes grandparents, parents, uncles, aunts, and their respective children.

Several factors contribute to the prevalence of joint families in Hindu society. One significant influence is the emphasis on familial bonds and the interconnectedness of generations. The concept of “dharma,” which encompasses one’s duty and moral obligations, is often fulfilled through the support and care provided within the joint family.

Moreover, joint families are seen as a means of ensuring economic stability and pooling resources. Sharing responsibilities, both financial and domestic, helps in the efficient management of household affairs. This collective approach not only contributes to the well-being of individual family members but also fosters a sense of unity and mutual support.

While the joint family system has been a cornerstone of Hindu culture for centuries, it has undergone changes in recent times due to various social, economic, and cultural shifts. Urbanization, modernization, and individual aspirations have led to a transition towards nuclear families in some segments of society. However, the joint family continues to endure in many rural and traditional settings.

In the context of your interest in interdisciplinary education and cultural sustainability engineering, exploring the evolution of family structures, including the joint family system, can provide valuable insights into the intricate interplay between culture, society, and human relationships. It’s an area where the principles of adaptability, understanding, and collective well-being can be applied to promote cultural sustainability and bridge generational and societal gaps.