Fathwa, - Sex with slaves and women's rights

Question:
Sex with slaves and women's rights
Answer:
Wa `alaykum as-Salam wa rahmatullah wa barakatuh:
The following is a response on the issues of female slaves in Islam in
reply to two sets of questions.
THE FIRST SET OF QUESTIONS
I came across tafseer of the beginning verses of Surat-Al-Mu'minoon
(Al-Mawdudi), [The Yusuf Ali translation reads, "who abstain from sex,
except with those joined in the marriage bond [spouses], or (the
captives) whom their right hands possess,-for (in their case) they are
free of blame."] and I was kind of shocked and surprised that he
states it is permissible for a man to have sexual intercourse with
female slaves in his possession, in addition to his legal wives
(v.5-6).
Was. Slavery is unlawful (1) in the absence of the Caliph of the
Muslims AND (2) unless it results from captives following a lawful
war. Even so, there was always the alternative to {let the captives go
free, either with or without any ransom} (47:4). Furthermore, the
Ottoman Caliphate had declared - long before the US Abolition - that
it prohibited slavery in its realm.
Further preliminary remarks before addressing the questions:
It should be clear that Islam raised the status of slaves higher than
that of free men in un-Islamic societies even by modern standards. The
author of _The House of Saud_, an American journalist, recounts how
the staff and management of the New York Waldorf-Astoria hotel were
horrified that King Faysal in an early US visit had not only allowed
his black servant into the state dining room but had seated him at his
very table - a "white-only" table in a "white-only" room! They had no
idea that even slaves in Islam had to be FED and CLOTHED with the same
food and clothing as their owner as the Prophet, upon him peace, had
stipulated in his "last pilgrimage" speech:
"And your slaves! see that you feed them such food as you eat
yourselves and dress them with what you yourself wear. And if they
commit a mistake which you are not inclined to forgive then sell them,
for they are the servants of Allah and are not to be tormented!"
In another hadith he said, upon him blessings and peace:
"Be kind to slaves as to your own children...and those that say their
prayers are your brethren."
A contemporary commentator said:
"The masters were obliged not to put slaves under hardship; slaves
were not to be tortured, abused or treated unjustly. They could marry
among themselves - with their master's permission - or with free men
or women! They could appear as witnesses and participate with free men
in all affairs. Many of them were appointed as governors, commanders
of army and administrators. In the eyes of Islam, a pious slave has
precedence over an impious free man." Al-Tabataba'i, Tafsir
(16:338-358).
What ignorant times we live in, in which a nation that used a legally
- enforceable concept of "white-only" since its inception and then
went on to use it for two centuries, now crusades against Islam and
the rest of the world over self-proclaimed civilizational values.
Islam restored dignity to slaves and enhanced their social status both
by ancient and modern standards.
Islam made no distinction between a slave or a free man, all were
treated with equality. It was this fact that attracted non-Muslim
slaves to Islam in droves.
As someone said, it is sad to see that those who never cease to be
vociferous in their unjust criticism of Islam remain blind to this
principle of equality when even in this age there are countries where
laws are made that discriminate against the vast majority of
population to keep them in practical servitude.
As for the allegations of slavery made by the US and UK against
Islamic Sudan they are part of a joint missionary and government rogue
propaganda campaign against an Islamic government which has always
condemned and actively repressed instances of abuse in inter-tribal
warfare, while there has never been anything remotely near a
full-fledged slave trade, cf. the Sudan Foundation papers by David
Hoile posted in full: http://www.sufo.demon. co.uk/politics.htm
What follows concerns the Fiqhi rulings pertaining to the slave period
even if the present tense is used.
I'm far too ignorant to make judgments about the verse and that hukum
taken from it, so I wanted to ask if you could explain the verse, if
that opinion is generally accepted and why. Do these verses refer
solely to men, or women Believers also?
These verses refer to the permissibility of a man for intercourse with
his unmarried female slaves without having to marry them. Such an
option was not available to women owners of male slaves nor to men
owners of married female slaves.
Is it in order to fulfill his desires and avoid any unlawful fitna?
(this is hard for me to understand, seeing as how taqwa,
self-restraint, and other things are so emphasized in Islam)
His and her desires, yes, but within certain parameters including
rights. This will be detailed insha Allah.
However, it seems that intercourse with slaves was probably considered
a method of contraceptive sexual enjoyment through coitus interruptus
(`azl), since the slave owner could practice `azl without prior
permission from his slave mate while he could not do so with his free
wife without prior permission from her. And if the contraception
intended by this `azl failed and the slave woman still bore a child
from her master, her child was automatically freed and obtained a son
or daughter's rights including inheritance. In addition, the mother
herself could no longer be sold and was freed upon the owner's death.
From the slave's perspective, the above scenario could have formed an
accepted kind of lawful gamble from which she stood to gain much more
than to lose. This could be problematized with the claim that "the
cost of freedom is therefore rape" but such is just an inflammatory
rephrasing of the truism that the cost of a war captive's life is her
imprisonment; emancipation from which is a dramatically enhanced
possibility in the above scenario.
Consider some more the dynamic of manumission in Islam. It took the
French until the 1780's and 1790's through their "Revolution" and
"Terror" to finally decide that any slave that steps into French
territory automatically becomes free; but Islam had already said, 11
centuries earlier: a free parent's newborn from a slave is free and
that newborn inherits from his or her free parent.
In addition, Islam gave all slaves the inalienable right to buy
themselves out, either on payment of an agreed sum or on completion of
service for an agreed period. The legal term for this is mukataba and
the slave party to such a written contract was called a mukatab or
mukataba.
{And those of your slaves that seek a writing (of emancipation), write
it for them if you are aware of any goodness in them, and bestow upon
them of the wealth of Allah that He has bestowed upon you} (24:33).
{Alms are only for the poor and the needy, and those who collect them,
and those whose hearts are to be reconciled, and to *free the captives
and the debtors,* and for the cause of Allah, and (for) the wayfarers;
a duty imposed by Allah. Allah is knower, Wise} (9:60).
{Righteous is he who believes in Allah and the Last Day and the angels
and the Scripture and the Prophets; and gives his wealth, for love of
Him, to kinsfolk and to orphans and the needy and the wayfarer and to
those who ask, and to set slaves free} (2:177).
Note that the above verses stipulate that when a slave wants
emancipation the master not only has to agree to it but is also
directed to help the slave from his own wealth and from alms, which
includes the public treasury (bayt al-mal), the only provision being
the satisfaction that the slave would live a respectable life after
earning his or her freedom!
In addition, if a non-Muslim slave accepted Islam before their
masters, they would become free automatically. If the slave became
blind or handicapped he would also become free.
In addition to these compulsory ways of emancipation, voluntary
emancipation of slaves was declared as the purest form of charity and
included providing the freedmen with sufficient means to earn their
livelihood respectably. Thus, Islam is the first and only religion
that has prescribed liberation of slaves as a virtue and a condition
of genuine faith.
How is intercourse permissible without a marriage contract binding them?
Because the contract in place is that of property which includes the
right to sexual enjoyment but excludes the abuses used under all other
historical forms of slavery such as mutilation, inhumane labor, or
killing as was the rule in Egyptian, Greek, and Roman times, and the
cruelest of all forms, unparalleled in human history, the United
States Transatlantic slave trade.(*)
(*) Incidentally, many scholars estimate that over 20 percent of
Africans brought in bondage to both American continents and the
Caribbean were Muslim.
If the man then later frees the slave-woman, and perhaps she has a
child, would the man need to marry her? Is he still liable for
child-support? Does he still raise his children as a father? Is the
man allowed to do this with slaves that are not Muslim? (if so, under
what conditions?) and is this woman entitled to any inheritance from
him? I was under the impression that a person can only inherit by
either marriage or blood-ties. wouldn't she be considered a
"concubine"?
Yes, the word concubine literally means bed-mate and applies to any
female slave that shares the bed of her master. The man is liable to
support any child of his and whatever need of its mother that is
related to that liability. He is not obliged to marry her but is
definitely held to the responsibilities of a father including
inheritability whether the mother is a Muslim or not, her child being
Muslim. Nor is she entitled to any inheritance unless he decides to
marry her AND she is Muslim. Allah knows best.
THE SECOND SET OF QUESTIONS
1- Is slavery allowed in Islam?
See the very first answer in this reply.
If not then what is the concept about female slaves that the right
hand possesses? This phrase has been said in the quraan a few times.
Captives in a legitimate defensive war.
2- Why was sex with female slaves allowed?
There was no concept that it could or should not be.
If a man is married and he has a slave then why is he having sex with her?
Sex was part of the benefits to which the slave owner was entitled
within the framework of rights already described.
I read that the prophet (pbuh) had a male child from his slave
(Mariah). why should a married man have sex with a salve woman? Aren't
their limitations to sexual desire?
Precisely, these limitations are those mentioned by the Qur'an.
Doesn't the slave have any rights?
Of course the slave has rights as we have already mentioned. In
addition, in Islam, the slave even has rights to bring his or her
owner before a law-court.
What happened to human rights in this whole scenario?
As we mentioned already, slavery and ransom were the alternatives to
killing in war, but the slaves had to be fed and clothed with the same
food and clothing as their owner, they could not be burdened with
inhumane tasks, they could buy their freedoms, sue for their rights,
and had other human rights that place Islamic ethics in the context of
slavery above anything comparable in the ancient and modern worlds.
And when the slave gets pregnant there why doesn't the man have to marry her?
She and her child do obtain other rights as already mentioned but this
is not one of them.
3- Why did the prophet (pbuh) have 11 wives when only 4 at one time
was allowed? [...] the rules set by Allah are equal for everyone,
right? So how was this possible?
Allah Most High set some rules only for the Prophet, upon him peace.
These are known as the Khasa'is al-Nabawiyya or "Exclusive Prophetic
characteristics."
Some of those fall in the category of wajib; others in the mustahabb;
others in the mubah; others in the makruh; and others in the haram.
An example of the Prophetic wajib is tahajjud or late night praying
for most of the night. This was obligatory for him but is Sunna for
the Umma.
An example of the Prophetic haram is the eating of onion and garlic
due to his intimate communication with the angel, while it is
mubah/makruh for the Umma.
Another example of the Prophetic haram is the acceptance of sadaqa,
while it is permitted for the Umma except true descendents of his.
Another example is that Prophets are forbidden to leave any
inheritance other than sadaqa while anything any Muslim leaves is
obligatorily inheritance.
An example of the Prophetic mubah is his having more than 4 wives
while it is haram for the Umma. Another example is that he could marry
any man's widow while it is haram for the entire Umma to marry any of
his widows after him because they are literally like our mothers, and
some said, because his life in the Barzakh is literal.
An example of the Prophetic mustahabb is to show that certain
inappropriate acts are permissible by being seen doing them at least
one in his life, such as urinating or drinking while standing up, both
of which are makruh for the Umma while they were acts of obedience for
him. Another example was to leave certain meritorious acts such as
congregational tarawih and i`tikaf to show they were not obligatory,
while they are Sunna for us.
Another example of the Prophetic mustahabb was fasting without
breaking fast for longer than one day and night while such is haram or
makruh for the Umma.
An example of the Prophetic makruh is to exert himself in learning the
Qur'an while it is wajib for the Umma, or to avail himself of the
niceties of this world while it is mubah for the Umma, or to eat types
of food exotic to his native Hijaz which is also mubah for us.
There are other things that only the Prophet, upon him peace, did such
as going into battle on a mule when no one had the courage to use a
mule but used either a horse or a camel. Or naming the objects in his
property including his mirror and comb. Or his superlatively eloquent
speech and knowledge of all the Arab dialects. And many, many other
attributes.
Among the most famous books on the Prophetic Khasa'is are al-Suyuti's
al-Khasa'is al-Kubra and Qadi `Iyad's glorious masterpiece al-Shifa'.
4- It is said in the koran that when a man dies he can have up to 70
wives if he goes to heaven.
Where does it say this??
It says that he will have the wives in this life and HOORIAN. But for
women they are only allowed one husband. Why is this so?
We do not know with certainty that there will be such a restriction on
women even if the reverse would hardly be mentionable to a decent
woman. A woman in the traditional world would and does consider it a
horrible thing to say to her that "You can have all the men you want"!
The Qur'an would never use inappropriate language. However, the Qur'an
does mention that for the inhabitants of Paradise - male and female -
{There wait on them immortal youths} (56:17), {There serve them youths
of everlasting youth, whom, when you see them, you would take for
scattered pearls} (76:19).
If this does not make a believing woman happy then, as Imam al-Shafi`i
said to the one who is not moved by erotic poetry, "You have no
feelings." As for the believing men, as one of the Awliya said, some
of them will need ghusl just for hearing the verse {Same-age
young-bosomed girls} (78:33). As for us hard-hearted analphabets we
may read it and read it without effect.
In this life we know that if a woman were allowed more than one
husband, then there would be problems with the identity of the father
if she should have a child. So this will create problems, and the
father of the child will not be known. But in the after life, there
will not be new births.
Correct.
So then why cant women have men in the after life either?
It is not clear they cannot, short of an all-but-explicit orgiastic
promise if that is what one wants.
Aren't women supposed to have the same rights as men?
No. They have some rights men have, some rights men do not have, and
men have some rights women do not have.
In the koraan it says that men have a degree of power over women, ok
fine, but even in the after life its like this? Wont women ever have
the same freedom that men enjoy???? Wont they ever be able to have the
same privileges that men have?? Are women the lower cast? Is this the
way it is? And women should just accept it????
The so-called "degree of power" verse you mentioned is not about power
but responsibility and accountability placed squarely on the shoulders
of men. The rest of the relevant questions have been answered insha
Allah, and
Allah knows best.

Islamic ruling on raffle-tickets

This practice of raffle-tickets amounts to gambling. One of the
arguments in favor of raffle tickets is that the scheme is widely used
for philanthropic causes. It must be borne in mind that inArabia,
gambling in he times when the Quran was being revealed was no
exception.
In fact, owing to its "philanthropic aspect", gambling was considered
a boon rather than a bane. The rich would indulge in drinking and
gambling and would give whatever they won to the poor. Indeed, the
abstainer was regarded as niggardly. However, the Quran very clearly
pointed out that the moral corruption that ensues from such activities
is greater than whatever benefit they provide. Allaah Says )what
means(:
"They ask you )O Muhammad( about gambling and drinking. Say: 'There is
great sin in both and also some benefit for people, but their sin is
greater than their benefit.'"]Quran 2:219[
Of this moral corruption, one aspect particularly worth mentioning is
that these so-called philanthropic schemes develop the attitude of
selfishness and indifference. In an Islamic society, Infaaq )spending
in the way of Allaah( is a basic value. The destitute, therefore, are
the direct responsibility of the society and their problems cannot be
left to the mere adjustments of demand and supply as in the laissez
faire concept.
It should be impossible for a Muslim to sleep with the peace of mind,
if he finds out that his neighbour had not been able to eat owing to
poverty. Destitution, poverty, misery and disease should be sufficient
enough as reasons for impelling a Muslim to spend whatever he can
spare. 'Spend in the way of Allaah that you may be rewarded in the
Hereafter'. 'Spend in the way of Allaah that you may enter
theKingdomofHeaven'. Such adages used to be the underlying reason for
Infaaq. Should spending be: "that you may get a refrigerator )or a
deep-freezer or a VCR("? Or "that you may win tickets to Madame Noor
Jehaan's concert?"
Millions are spent merely on organizing these 'philanthropic' schemes
– millions that could be directly spent on the poor – and thousands
are spent by the gentry on the apparel they need for just one such
occasion. It is the height of indifference, prodigality and
selfishness that a person who can afford to spend thousands on buying
tickets to the concert and thousands on new clothes for the function
is not motivated to spend in the way of Allaah by the misery of a
fellow human being and by the reward in the Hereafter.
The mere knowledge that a human being is in need of what a Muslim can
spare should give the Muslim sleepless nights. Yet, there are Muslims
who can spare millions but do not take out a penny unless they are
certain of a news items and a photograph lauding their altruism.
Allaah, the Most High, Says in the Quran )what means(:
"Those who spend their wealth by night and day, in secret and in
public, shall have their reward with their Lord. On them shall be no
fear nor shall they grieve."]Quran 2:274[ and )what means(:
"You shall not attain piety until you spend out of that which you
love. Whatever good you spend Allaah knows well."]Quran 3:92[
'Abdul-'Azeez Ibn 'Umayr, one of the Salaf )our righteous
predecessors(said, "Salaat )prayer( will help you reach half the way,
fasting helps you reach the door of The King )Allaah(, and charity
allows you to enter into the King's company )Paradise(."
Their manners )i.e. our Salaf( were to smile cheerfully at the face of
the beggar and not to suspect him. They would always think that he
only begged out of dire need.
Sufyaan Ath-Thawriused to be overjoyed if he saw a beggar at his door,
saying, "Welcome to the one who has come to wash my sins."
Al-Fudhayl Ibn 'Iyaadhsaid, "Beggars are such good people! They carry
our provision to the Afterlife … until they place it on the scale in
front of Allaah, The Most High."
The Quran says )what means(:
"O you who believe! Do not mar your almsgiving by reminders of your
generosity and by hurting the feelings ]of the one you helped[, like
the one who spends his wealth to be seen by men but believes neither
in Allaah nor the Final Day."]Quran 2:264[ and )what means(:
"If you disclose your alms-giving, it is well; but if you conceal them
and give them to the poor, that is better for you. )Allaah( will
expiate you some of your sins. And Allaah is Well-Acquainted with what
you do. "]Quran 2:271[
When a concert or a refrigerator, not the 'Kingdom of Heaven' becomes
the reason for spending, it means that the whole foundation of moral
values, which are so essential to an Islamic society, has been
impaired to the extent that the edifice that rests on it may collapse
in the wake of the mildest of storms.
The sole motive behind charity should be concern for others and the
reward in the Hereafter, not Madame Noor Jehaan's concert or a
refrigerator. Loss of values means the death of society. Loss of the
spirit of Infaaq – a basic value in an Islamic society – means the
death of Islamic society. That must never be.
Allaah Says )what means(:
"Those who spend of their wealth ]in charity[ by night and by day, in
secret and in public have their reward with their Lord. For them shall
be no fear, nor shall they grieve."]Quran 2:274[

Paying through installments

Definition:It is a postponed payment executed in a fixed number of
instalments at determined times, with a price higher than the cash
price.
Is such a sale allowed? Scholars have two opinions:
1-The first opinion:Many scholars of the Hanafi, Maaliki, Hanbali, and
Shafi'ee schools of jurisprudence rule that it is allowed. They
present the following proofs:
A- This form of sale is an example of the sales that are allowed in
the Quran where Allaah Says )what means(:"…Allaah has permitted trade
and has forbidden interest…"]Quran: 2:275[ And also:"…Except when it
is an immediate transaction which you conduct among yourselves…"]Quran
2:282[
B- Some prophetic narrations show the permissibility of the increase
above the cash price. For example, the Prophetordered 'Amr bin
Al-'Aasto equip an army, so 'Amr would buy a camel for the price of
two due to the payment being in instalments. ]Al-Haakim & Bayhaqi[
C- In Islam, trades and transactions are generally allowed, provided
they are conducted with a mutual consent of the contractors, unless
the particular type of transaction is specifically forbidden by the
Sharee'ah )Islamic Law(. Since there is no convincing proof that this
type of sale is prohibited, it remains allowed. Whoever claims
otherwise has to provide proof.
2-The second opinion:This is that of Imaams Zayn Al-'Aabideen 'Ali bin
Al-Husayn and Al-Jassaasfrom the Hanafi School of Jurisprudence, as
well as others who stated that increasing the price in exchange for
postponing a payment is similar to increasing the debt in exchange for
postponing its fulfilment. Their proofs are:
A-The verse where Allaah Says )what means(:"…Allaah has permitted
trade and has forbidden interest…"]Quran 2:275[ means that sales that
include an increase of price in exchange for deferring payments are
forbidden, because they are examples of Riba )interest(.
B-The Prophethas forbidden the addition of extraneous conditions to a
sale, or to have two sales in one.
C-There is an analogy of this type of sale with the case where some of
the debt is forgiven when the debtor pays before the due date. This
would mean that time has compensation, and this is plainly Riba.
D-The increase of price because of the deferred payment is an increase
in exchange for nothing in return, therefore it is a case of Riba,
which, by definition, means to hike up the price in exchange for
nothing.
The majority of the scholars have refuted the above proofs, presented
by those who prohibit this sale, as follows:
A-To say that this type of sale is like Riba because of the increase
of price is refuted. The Prophet,has determined the cases of Riba, and
some scholars have limited themselves to these cases while others have
added other cases they thought were considered Riba because they
fulfil the same causes. These cases are, however, the object of
disagreement between the scholars. But the matter that is disagreed
about in this particular case is beyond what was mentioned by the
Prophetand related cases, for it is about a sale in which the kind of
merchandise and the evaluation of the price have differed.
B-To say that Riba means an increase in price is also refuted because
almost every sale includes an increase in the price. The
abovementioned verse ]Quran: 2:275[ mentions the unlawfulness of Riba
in general, but the types of Riba were enumerated by the Prophetand
they were six types.Saleby instalments is not included in these six
types of Riba, nor is it included in the types added to them by some
scholars.
C-Taking as proof the Hadeeth )prophetic narration( that forbids two
sales in one, or extraneous conditions in a sale, is refuted because
the forbidden sales in that Hadeethare in fact sales where either the
price or the merchandise is not specified, which is not the case of
the instalment sale.
In conclusion, the most acceptable opinion is the one adopted by the
majority of the scholars, which allows this type of sale, because of
their strong proofs and because they convincingly addressed the proofs
presented by the other side. Also, the common interest of all the
Muslims requires that it be accepted due to the benefit for both the
buyer and the seller.
Two Fatwas )Legal Rulings( Concerning Instalments:
Question 1:What is the Islamic Ruling concerning the increase in the
price when there is a deferred payment executed in instalments?
Answer:Payment by instalments in sales contracts is allowed if it
includes legitimate conditions and permissible if the monetary amount
of the instalments is defined and the times of payment are fixed; as
Allaah Says )what means(:"O you who believe! When you contract a debt
for a specified term, write it down…"]Quran 2:282[ And also, due to
the Hadeeth: "Whoever loaned something, let him lend it in a known
measure, or a known weight, and for a fixed term." In addition, we
have the authentic story of Bareerahwho emancipated herself from her
masters in exchange for nine Ooqiyyaat )the plural of Ooqiyyah, one of
which is equivalent to three hundred and sixty Dirhams(, paying one
Ooqyyah a year, and this was a payment in instalments, and the
Prophetdid not condemn it; rather, he approved of it. ]Shaykh Ibn
Baaz[
This narration indicates that it is permissible to pay in instalments.
Even though the texts state that it is permissible to delay payment,
there is no text that explicitly states that it is permissible to
increase the price in return for the delay.
Hence, the scholars differed concerning the ruling on this issue. Some
scholars said that it is prohibited, on the grounds that it is the
same as Riba. They stated that this was due to the increase in price
in return for the deferment, which is Riba. On the other hand, the
majority of scholars, including the four Imaams, were of the view that
it is permissible. The comments of the scholars of the four Schools of
Fiqh )Islamic Jurisprudence( concerning this include the following:
·TheHanafiSchool: "The price may be raised in return for delaying
payment," ]Badaa'i' Al-Sanaa'i', 5/187[
·TheMaalikiSchool: "For more time some amount may be added to the
price." ]Bidaayat Al-Mujtahid, 2/108[
·The Shaafi'ee School: "Five in cash is equivalent to six in deferred
payment." ]Al-Wajeez by Al-Ghazzaali, 1/85[
·TheHanbaliSchool: "Delay adds something to the price." ]Fataawa Ibn
Taymiyyah, 29/499[
Question 2:A man living in the United Sates asks if instalments used
in car sales that include a fee for deferring payment is allowed. This
fee increases when the buyer fails to pay on the agreed due dates.
Answer:If someone sells cars or other merchandise for a known fixed
price that is payable by instalments that are fixed both in time and
amount, in such a way that the price does not change when the fixed
time of payment changes )i.e., payment is delayed(, then this sale is
allowed, for Allaah Says )what means(:"Oyou who believe! When you
contract a debt for a specified term, write it down…"]Quran 2:282[ But
if the price of the merchandise increases if an instalment is paid
after the due date, as it is understood in this question, then this is
forbidden by consensus of the scholars, because this is a case of
Riba, which is mentioned )and explicitly forbidden( in the Quran. ]The
General Committee for Religious Research, Fatawa, Da'wah, and
Guidance[

Ingratitude towards parents

"Say not to them a word of contempt, nor repel them, but address them
in terms of honour."]Quran 17:23[
In Islam, it is obligatory for us to show kindness, respect, and
obedience to our parents. The position of parents, and the mutual
obligations and responsibilities, have been addressed in Islam in
great detail. In fact, kindness and obedience is so strongly
emphasized that Allaah has linked showing gratitude to one's parents
with showing gratitude to Allaah. In the Noble Quran, Almighty Allaah
Says )which means(:
"And We have enjoined on man )to be good( to his parents: in travail
upon travail did his mother bear him, and in years twain was his
weaning: )hear the command(, "Show gratitude to Me and to your
parents: to Me is )your final( return."]Quran 31:14[
Sadly, we are living in a time where children speaking disrespectfully
to their parents and about their parents, is the norm rather than the
exception. However, Islam places great emphasis on respectful and
considerate behaviour to even our enemies, so to not uphold the
obligations laid down by Allaah to our parents is actually one of the
major sins.
In the Quran
Let's see what the Quran says about parents."This is the Book; in it
is guidance sure, without doubt, to those who fear Allaah."]Quran
2:02[
Treat parents with honour and speak to them graciously and with humility
Allaah Says )which means(:
"Your Lord hath decreed that you worship none but Him, and that you be
kind to parents. Whether one or both of them attain old age in your
life, say not to them a word of contempt, nor repel them, but address
them in terms of honour. And, out of kindness, lower to them the wing
of humility, and say: My Lord! Bestow on them Your Mercy even as they
cherished me in childhood."]Quran 17:23[
Be grateful to parents but do not obey them if they strive to make you
associate anything with Allaah
Allaah also Says )which means(:
"...Be grateful to Me and to both your parents; to Me is the eventual
coming. But if they strive to make thee join in worship with Me things
of which you have no knowledge, obey them not; yet bear them company
in this life with justice )and consideration(, and follow the way of
those who turn to Me )in love(: in the end the return of you all is to
Me, then will I inform you of what you did."]Quran 31:15[
These verses make it clear that we must honour our parents, appreciate
their sacrifices and efforts for us, and do our best for them. This is
required regardless of whether they are Muslims or not.
Be good to parents and everyone whom you meet
The Quran states )which means(:
"Worship Allaah, and join not any partners with Him; and do good- to
parents, kinsfolk, orphans, those in need, neighbours who are near,
neighbours who are strangers, the companion by your side, the wayfarer
)ye meet(, and what your right hands possess: For Allaah loves not the
arrogant, the vainglorious."]Quran 4:36[
If the Quran tells us to be good to a stranger, then how can we even
think of disrespecting our parents?
Hadeeth
Let's see what Prophet Muhammadsaid about parents in the authentic
Hadeeth )narrations(. Almighty Allaah Says )which means(:"Whatsoever
the Prophet gives you, take it and whatsoever he forbids you, refrain
from it."]Quran 59:7[
Undutifulness to parents is a major sin
Anasnarrated from Prophet Muhammadabout the major sins. He )the
Prophet( observed:'Associating anyone )or anything( with Allaah,
undutifulness to parents, killing a person and false
utterance.']Muslim[
One of the dearest deeds to Allaah is being good and dutiful to parents
'Abdullaah Ibn Mas'oodnarrated: I asked the Prophet"Which deed is the
dearest to Allaah?" He replied, "To offer the prayers at their early
stated fixed times." I asked, "What is the next )in goodness(?" He
replied, "To be good and dutiful to your parents"]Al-Bukhaari[
Being dutiful to parents is one of the keys to enter Paradise
Abu Hurayrahreported Prophet Muhammadas saying:Let him be humbled into
dust; let him be humbled into dust; let him be humbled into dust. It
was said: O Allaah's Messenger, who is he? He said: He who accompanies
either of his parents during their old age or one of them, but he does
not enter Paradise )by being undutiful to them(.]Muslim[
Acts of kindness we can do for our parents after their death
A man of the tribe of Salamah came to Prophet Muhammadand said:'O
Apostle of Allaah! Is there any kindness left that I can do to my
parents after their death?' He replied: 'Yes, you can invoke blessings
on them, forgiveness for them, fulfill their promises and pledges )to
do righteous deeds(, maintain ties with kinfolk for the mere reason of
being dutiful to them )i.e. parents(, and honour their friends.']Abu
Daawood[
The High Status given to Mothers
A man came to the Prophetand asked him for permission to fight Jihaad.
The Prophetasked him if he had a mother, and when he replied
affirmatively, hesaid,"Stay with her, for Paradise is at her feet
)i.e. she is the way leading to it(."]Ahmad[
Summary
Sometimes we may take our parents for granted and overlook their
importance. As Muslims, we should constantly be alert to guard
ourselves from sins; however, are we guarding ourselves from one of
the biggest major sins? Are we honouring and respecting our parents as
per their right? Or are we neglecting one of the dearest deeds to
Allaah?
Right now the choice is ours!
We ask Allaah the Most High, the All-Powerful, to teach us that which
will benefit us, and to benefit us by that which we learn.