{"id":3991,"date":"2015-07-25T15:22:44","date_gmt":"2015-07-25T19:22:44","guid":{"rendered":"https:\/\/www.fiqhulislam.com\/?p=3991"},"modified":"2015-07-25T15:22:44","modified_gmt":"2015-07-25T19:22:44","slug":"principles-obeying-parents","status":"publish","type":"post","link":"https:\/\/www.fiqhulislam.com\/?p=3991","title":{"rendered":"Principles of Obeying Parents"},"content":{"rendered":"

\u062a\u0639\u062f\u064a\u0644 \u062d\u0642\u0648\u0642 \u0627\u0644\u0648\u0627\u0644\u062f\u064a\u0646<\/p>\n

\u0644\u062d\u0643\u064a\u0645 \u0627\u0644\u0627\u0645\u0629 \u0645\u0648\u0644\u0627\u0646\u0627 \u0627\u0634\u0631\u0641 \u0639\u0644\u064a \u0627\u0644\u062a\u0647\u0627\u0646\u0648\u064a<\/p>\n

Allah Ta\u2019ala states in the Quran: \u201cIndeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice.\u201d {An-Nisaa: 58}<\/p>\n

From the general purport of this verse, two legal principles are derived. Firstly, that it is compulsory to fulfill the rights of those who are entitled; and secondly, that it is impermissible to neglect the right of one person in order to fulfill the right of another.<\/p>\n

I wish to discuss here two specific topics that are related to these general principles.<\/p>\n

The first deals with the rights of parents – essential and voluntary. The second addresses discharging essential duties to one’s parents justly when their rights clash with those of one’s spouse or children.<\/p>\n

The reason I wish to discuss these issues in particular \u00a0is due to the innumerable cases through which it has been noticed that just as some people are extremely disobedient to their parents and disregard the many divine injunctions that legislate their obedience, thereby inviting the curse of their disobedience on themselves, there are also those (apparently) pious ones who exceed the bounds in obeying their parents to the extent of trampling the rights of others, such as their spouse(s) and\/or children. They, on the other hand, disregard the divine injunctions that legislate the fulfillment of the rights of these people. In so doing, they invite the curse of destroying these rights. There is another group of people who do not trample the rights of anyone but they consider even voluntary acts of kindness to be essential and thus take it upon themselves to carry them out diligently. In many cases, they are simply not able to cope with this (additional) responsibility and they inevitably fall into difficulty. As a result, they begin entertaining doubts concerning the laws of Shariah<\/em>, that they are unbearably harsh and difficult, etc. \u00a0In this manner, the religion of these naive people is affected. This situation is also a form of \u2018trampling the rights of others\u2019. Here the entitled one is the \u2018self\u2019 (nafs<\/em>) of the person. The self also has some compulsory rights. The Messenger of Allah (\u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645) said: \u201cSurely your self has rights over you.\u201d [Bukhari #1968, Abu Dawud #1369]. \u00a0The most important right is the protection of one\u2019s religious affairs and since the inability to differentiate between the essential and voluntary rights of the parents can lead to the above mentioned sin, it is compulsory to learn this distinction. After realizing this distinction, if a person makes a voluntary right binding on himself, understanding that it is not compulsory, he will not fall into the above sin (i.e. doubts concerning the laws of Shariah<\/em>). He would understand that the difficulty experienced is a result of his own ambition; if he bears it, it would be due to his great courage. This insight also gives a person a sense of personal satisfaction in that he understands that even though this isn’t his responsibility he is observing it voluntarily. Whenever he wishes he can also give up the responsibility.<\/p>\n

In summary, there is only benefit in knowing the laws of Shariah<\/em> and there is only harm in being ignorant.<\/p>\n

The purpose of writing this article, therefore, is to outline this distinction. Firstly I will present the relevant prophetic narrations <\/em>and legal references<\/em> and thereafter I will mention the laws that are derived from them [i].\u00a0[i]<\/a> It would be appropriate to entitle this piece Ta’deel Huquq al-Walidayn<\/em>\u00a0<\/em>(i.e. <\/em>Equitable Discharge of The Rights of Parents). Allah is the One I seek assistance from; and in Him I place my trust.<\/p>\n

The following principles are established from the prophetic narrations<\/em> and legal references[ii]<\/strong><\/a><\/em>:<\/p>\n

1.) If one’s\u00a0 parents forbid or hinder him from carrying out some compulsory duty then it is not<\/strong> permissible for him to obey them, let alone being essential.<\/p>\n