1. Duties towards one’s Parents

 

 Quranic Foundations And Structure Of Muslim Society

(1) DUTIES TOWARDS ONE’S PARENTS

(a) Duties of Commission

(1) As the following verses show, the Holy Qur’an enjoins:

a.       doing good to parents in every way;

b.       obeying them without demur in everything good;

c.       behaving respectfully towards them;

d.       maintaining attitude of thankfulness towards them;

e.       caring for them with mercy—with special regard for the mother. 

 

The Holy Qur’an says:

“Thy Lord has 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’. Your Lord knows best what is in your hearts: if you do deeds of righteousness, verily He is Most Forgiving to those who turn to Him again and again (in true penitence).” (17:23-25).

“We have enjoined on man kindness to his parents: In pain did his mother bear him, and in pain did she give him birth. The carrying of the (child) to his weaning is (a period of) thirty months. At length, when he reaches the age of full strength and attains forty years, he says, ‘O my Lord! grant me that I may be grateful for your favor which you have bestowed upon me, and upon both my parents, and that I may work righteousness such as you may approve; and be gracious to me in my issue. Truly have I turned to You and truly do I bow (to You) in Islam’. Such are they from whom We shall accept the best of their deeds and pass by their ill deeds (they shall be) among the companions of the Gardens a promise of truth, which was made to them (in this life).” (46:15-16). 

 

(2)  Doing good to parents even if they are non-Muslims,  regardless of their attitude to Islam, enjoined:

“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) Goal. But if they strive to make you 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, and I will tell you (the truth and meaning of) all that you did.” (31:14-15).

 

(b) Duty of Omission:

Abstinence from obeying non-Muslim parents in their anti-Islamic religious beliefs and practices, enjoined:

“We enjoined on man kindness to parents but if they (either of them) strive (to force) you to join with Me (in worship) anything of which you have no knowledge, obey them not. You have (all) to return to Me, and I will tell you (the truth) of all that you did.” (29:8).

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Source

to be continued . . . . . 

Quranic Foundation & Structure Of Muslim Society In The End Times

 

PART-2 DUTIES OF CONDITION TOWARDS OTHER INDIVIDUALS

 

 Quranic Foundations And Structure Of Muslim Society

PART 2. DUTIES OF CONDITION

TOWARDS OTHER INDIVIDUALS

 

A.            Duties to Relatives and to the non-Relatives belonging to one’s home;

B.             Duties with respect to Age and Rank;

C.             Duties to Particular Categories of non-Relatives;

D.            Duties to Muslims as Muslims;

E.             Duties to non-Muslims as non-Muslims.

In part I of the “Duties to Others”, we have covered those duties of omission and commission which the Holy Qur’an has prescribed in respect of our dealings with our fellow-beings without consideration of the nature of our relationship with them. They are duties which, according to the Holy Qur’an, we owe to every human being in his capacity as human being. In other words, they are duties which relate to fundamental human rights.

The Holy Qur’an has prescribed, however, another set of duties also, which we owe to others in consideration of their specific relations with us. They may be called: “Duties of condition.” We shall deal with them now, classifying them first into five broad sections: A, B, C, D, and E, as given above. Of course, these sections are further sub-divisible, as we shall see.

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Chapter 1.

DUTIES TO RELATIVES AND

TO THE NON-RELATIVES

BELONGING TO ONE’S HOME

 

1.       Duties towards one’s Parents.

2.       Duties towards one’s Offspring.

3.       Respective duties of Husband and Wife.

4.       Duties towards Relatives in general.

5.       Duties towards Domestic Servants.

Source

to be continued . . . . . 

Quranic Foundation & Structure Of Muslim Society In The End Times