What are the Rights of Blood Relatives in Islam

Rights of Relatives in Islam

Islam gives very high importance to maintaining and taking care of the blood relationships of a person. Relatives have been granted many rights in Islam, some of those are:

  1. If one’s close relatives are needy and unable to support themselves with the bare necessities  of life, nor are they able to earn anything for themselves, then they should be helped with food and other necessaries to enable them to keep body and soul together, as one does with one’s own children, as a matter of an obligation.
  2. To help distant relations with necessities  of life is not so obligatory, yet it is necessary to do something for them also.
  3. Visits should be paid to them from time to time.
  4. The bonds of relationship with them should not be severed. If anyone of them ever does some harm, it is better to tolerate that.
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What are the Rights of Children over their Parents in Islam

Rights of Children

Islam gives even the children their rights over parents, just as parents have  been given rights over their children. Some of those rights are:

  1. Parents should marry them with righteous women, so as to have good issues from them.
  2. To bring them up during their childhood with affection which has been considered as an act of great virtue.
  3. It has specially been emphasized that one should not feel disgusted with daughters.
  4. It is also an act of real virtue to take care of, and bring up, daughters.
  5. If it becomes necessary to engage a foster mother to give suck to a newly born baby, a foster mother of good character and right religious belief should be engaged, because the milk has an effect on the conduct and character of the suckling baby.
  6. To give them religious education and discipline.
  7. To marry them as soon as they reach marriageable age. 
  8. If the girl becomes a widow, then look after her well and bear all the expenses necessary to support her, till her second marriage.

What are the Rights of Parents & Grandparents in Islam Before & After their Death

rights of parents

The parents of a person are a means of earning religious blessings and benefits (Dua & Barakah). These are the persons whose rights have been admitted and established in the laws of the Shariah, eg. it is the parents who are instrumental in the birth and upbringing of their children. Following are some of the rights of parents in Islam:

Rights of parents when they are alive

  1. Not to harm and offend them, even if they commit some excess and offence towards their children.
  2. To respect and honour them by word and action.
  3. To obey them in all matters that are lawful in the Shariah, and to help them with money even though they may not believe in Allah or if they associate partners with Almighty Allah.

Rights of parents after their death

  1. To pray regularly for their salvation and divine mercy from Allah and to send them benefits and rewards of optional prayers and monetary donations in charity.
  2. To deal with their friends and acquaintances with monetary concessions, physical services and nice behaviour.
  3. To visit their graves after their death and offer “Fatiha” from time to time.

Rights of paternal and maternal grandparents

According to the laws of the Shariah they occupy the same rank and status as the parents. As such they should be allowed the same rights, regard and respect as the parents. Therefore, the mother’s and the father’s sisters are like one’s mother and the mother’s brother (maternal uncle) and the father’s brother (uncle) are like father. The husbands of mother’s sister and the father’s sister are also like father in the matter of rights. This has been indicated in a Prophetic Tradition.

What are the Rights of the Muhammad’s Companions (Sahaba) and his Household over Muslims

Companions of Prophet Muhammad (Sahaba)

The Holy Companions and the members of the Prophet’s household are related to the Holy Prophet (P.B.U.H.) by religious as well as worldly relations. Therefore, the rights of these respectable personalities are included in the rights of the Holy Prophet (P.B.U.H.). Some of these rights are:

  1. To obey these respected personalities. 
  2. To love these respected personalities. 
  3. To believe that they are just and truthful. 
  4. To love those who love them and to hate those who hate them.

What are the Rights of Allah’s Prophet Muhammad ﷺ and Angels over Muslims

Rights of Muhammad

It is through the guidance of the Prophet Muhammad (pbuh) that we came to know about the relevant features of the divine existence, attributes and facts about Allah’s pleasures and displeasures, likes and dislikes which were revealed to him through Angels. Many matters of worldly losses and gains, therefore, came to light through the, Angels. Many Angels have been appointed to do work which are beneficial to us and they are discharging their duties with Allah’s permission. That is why Allah’s rights also include the rights due to the Prophets and the Angels. The favours granted to us by the last of the Prophets, Muhammad being the greatest of the Prophets, his rights due to us are also the greatest. Some of those rights are:

  1. To believe in the prophethood of the Holy Prophet Muhammad (P.B.U.H.)
  2. To believe Prophet Muhammad is the Last Prophet of Allah.
  3. To obey him in all commands and injunctions.
  4. To glorify and love him from heart and soul.
  5. To send him blessings and salutations (Darud & Salam) regularly.

The Rights of the Honorable Angels of Allah:

  1. To believe in the reality of their existence.
  2. To believe that they are innocent and can commit no sins.
  3. To pronounce the salutary words “peace be upon them”.
  4. To avoid entering a mosque after eating things emitting foul smell (e.g. raw garlic, onion, radish, betel-leave, tobacco, burning kerosene lamp, lighting match, etc. in a mosque) or emitting wind in the mosques, as these offend the Angels.

There are many other acts that offend and annoy the angels and which should be avoided as much as possible, such as:

  1. To keep photos and pictures.
  2. To keep and tame dogs, unless this is permissible under the laws of the Shariah
  3. To tell lies.
  4. To delay through laziness taking bath to purify the body from coition (Ghusl-e-Janabat), thereby missing obligatory prayers.
  5. To lay bare the body even in privacy without a necessity recognizable in the Shariah.

 

P.S. The article has been created from the works of world renowned and great Islamic scholar Maulana Ashraf Ali Thanvi.

What are the Rights of Almighty Allah over Mankind

Rights of Allah
The foremost right imposed upon the servants of Allah is that we owe to Allah Himself, who created and preserved, as a gift to His servants, blessings of many kinds. He brought them out of error to guidance. He gave them glad tidings of diverse blessings as a reward for following the path of right guidance. The rights which the servants owe to Allah are as follows;

  1. To have faith in the existence and attributes of Almighty Allah according to the injunctions given in the Holy Quran and the Traditions.
  2. To adopt such beliefs, deeds, dealings, conduct and character which conform to the Quran and the Traditions and to give up those which are in conflict with the Quran and the Traditions.
  3. To accord preference to Allah’s pleasure and love over the pleasure of anyone other than Allah.
  4. One should not harbour love or malice for anyone, and do good or bad to anyone except for the sake of Allah.

 

P.S. The article has been created from the works of world renowned and great Islamic scholar Maulana Ashraf Ali Thanvi.

How Great Sufis Morally and Socially Reformed the Indian Society

Maulana Rumi Quote

The virtuous Sufis would call upon those taking bai’at (the oath taken by a person at the time of becoming disciple the of a saint) at their hands to;

  • Offer earnest repentance for their sins
  • Make a solemn affirmation of loyalty and obedience to God and the Prophet.
  • Refrain from licentiousness and self-­indulgence, injustice, oppression and violation of the rights of others.

These pious teachers addressed themselves to the moral elevation of their disciples by

  • prescribing measures for the eradication of vices like vanity, malice, jealousy and lust for wealth and power.
  • They urged their disciples to remember God and to do well to His creatures and practice self-abnegation and contentment.

Besides the bai’at which symbolized forging of a special link between the guide and the disciple, the revered teachers also exhorted and gave good counsel to whoever came to them and strove to awaken in their hearts the love for the Divine and the ambition to seek His pleasure and to strive with all his might for self-correction and inner reform.

Illustrative of the powerful, inspiring and morally regenerating influence exercised on the society by the Sufi leaders through their tremendous sincerity, moral excellence, preaching and instruction is the following extract from the renowned historian, Ziauddin Barni, depicting the social conditions prevailing in India during the reign of Alauddin Khilji.

The leading Sufi saints at the time of Alauddin Khilji were Sheikh-ul-Islam Nizamuddin, Sheikh-ul-Islam Alauddin and Sheikh-ul-Islam Ruknuddin. A world received enlightenment from them and took the bai’at at their hands. Sinners were inspired by them to repent for their sins and thousands of evil-doers and habitual defaulters of Namaz (Daily 5 times Muslim Prayer)  abandoned their evil ways and became devout worshipers; a strong fer­vour was created among them for religious deeds and their repentance attained perfection. The obligatory duties of worship and Divine ordinances in the other spheres of life began to be observed as a matter of course. Excessive attachment to worldly desires and aspirations, which lies at the root of most of the evils, got reduced under the force of the high morality, asceticism and profound self-denial of these spiritual masters……………… People grew truthful as a result of their blessings; they became honest in the management of worldly affairs and were fired by the ambition to improve and evolve their inner selves due to the inspirational influence exercised by the laudable moral conduct, abstinence and spirituality of the Sufi leaders……..”1

The historian goes on to say:

In the last years of Sultan Alauddin’s rule the general moral level had improved so much that a majority of the people abstained from drink, adultery, gambling and other social and moral perversions. The major sins were shunned as equivalents of infidelity. Muslims refrained from open usury and hoarding for fear of each other’s censure. Adulteration, deceit and under-­weighing were eliminated from the market.1

It is manifestly impossible to give a coherent, historical picture of the reformation brought about in public morals by the Sufi divines in few lines. It is enough to know here that the Sufi saints have made an enormous contribution towards the evolution of a healthy, conscientious environment in India which is the nation’s greatest asset and which has provided it with worthy leaders and redeemers at every critical turn of history.

Leaving aside the intervening centuries, the material on which is widely available in the memoirs and biographies of the spiritual leaders, we give an instance from the life of Syed Ahmad Shaheed, a religious reformer and Sufi saint of the 19th century, to show the extent of the moral impact of his personality on society. It is recorded in connection with his brief stay in Calcutta that;

the liquor business in that great city was suddenly brought to a standstill. The liquor merchants complained to the authorities that though they wore paying the taxes regularly, they had been forced to close down their business since the arrival in the city of a saint under whose influence more and more Muslims were getting reformed daily and taking the vow not to indulge in intoxicants any more. They did not even look at the liquor shops now.”2

These venerable divines enjoined upon their new disciples to observe

  • fairness in monetary dealings
  • paying back of debts
  • scrupulous satisfaction of the claims of others.

To cite an example, the great Sufi Khwaja Nizamuddin Aulia was bidden emphatically by his spiritual mentor, Khwaja Fariduddin Ganj Shakar to do his level best always to placate the opponent and render to everyone what was his due.

Khwaja Nizamuddin Aulia owed a person some money and a book he had borrowed from someone had got lost. When on arriving Delhi, he went to settle these accounts, the person to whom he owed the money remarked, “It seems you are coming from the society of Muslims” while the owner of the book said, “Is it always like that at the place from where you are coming ?”3

People likewise were imbued with the desire to oblige and be of help to others under the guidance and instruction of the Sufi saints. During the entire course of the long Haj journey, Syed Ahmad Shaheed and the large band of his companions missed no opportunity to do an act of public service. While they were sailing down the Ganges they came across a boat which was laden with cotton at the landing-ghats of Mirzapur. The owner of the cotton was in need of labourers to remove it to the godown. Seeing his plight, Syed Saheb at once told his companions to unload the boat and so energetically did they apply themselves to the task that in a couple of hours the whole cotton was taken off and deposited in the godown. People who witnessed the deed were left thoroughly amazed;

“What sort of men they are” they commented among themselves“They did not even know the cotton merchant and yet they have toiled so hard for him without charging a pie. Surely, they are the devout men of God.”4

What was achieved by the Sufi divines in India in the sphere of general moral upliftment was solely the result of their evolved spirituality and loftiness of character. No government, no law no other institution could bring about so much improvement in so many people or keep them so steadily within the bounds of moral propriety and rectitude.

 

  1. Condensed from Tarikh-i-Firoz Shahi by Ziauddin Barni p. 346
  2. Waqa-i-Ahmadi
  3. Fawaid-ul-Fuwad, pp.14
  4. Seerat Syed Ahmad Shaheed, pp.249

P.S. The article has been created from the works of great Islamic scholar Maulana Syed Abul Hasan Ali Nadwi (Ali Miyan).