Quranic Foundations And Structure Of Muslim Society
(4) DUTIES TOWARDS RELATIVES IN GENERAL
(1) Duties of Commission
The Holy Qur’an has enjoined looking after the well-being of one’s relatives—sisters, brothers, aunts, uncles, cousins, nieces, nephews, grandparents, grandsons, granddaughters, etc.—and rendering to them all possible assistance with the purest of motives. In that connection:
(a) It emphasizes thorough conscientiousness in respect of the ties of kinship:
“… and reverence Allah in Whom you claim (your rights) and (reverence) the wombs (i.e., the ties of kinship) …” (4:1).
(b) It places the duty of doing good to one’s kith and kin immediately next to the duty of doing good to parents—which stands at the highest in the category of social duties,—thus highlighting the great importance of the duty to kith and kin :
“… and do good to parents and to the kinsfolk …” (4:36).
(c) It makes economic assistance to the kinsfolk, with the noblest motive, one of the basic ingredients of practical piety:
“… (it is true righteousness) to spend of your substance, out of love for Him (i.e., God), for your kith and kin …” (2:177).
(d) And not only that. Doing good to one’s relatives and assisting them in their needs, is not just an optional act of goodness but an unavoidable duty; because the relatives have a definite right whose fulfillment a Muslim owes to them:
“So give what is due to kindred57…” (30:38).
Also 17:26
Again:
“Verily Allah enjoins justice, the doing of good (to others in general), and giving to kinsfolk (their due) …” (16:90).
Thus: Duties of Commission towards the kinsfolk may be broadly classified into:
a. Maintaining cordial relations with them, and cultivating love for them;
b. Rendering economic assistance to them, whenever necessary;
c. Doing good to them in every other way.
(2) Duty of Omission:
The Holy Qur’an condemns in strong terms the damaging of the ties of relationship with one’s kith and kin; hence to abstain from it is duty:
“… The transgressors, who break the Covenant of Allah after ratifying it, and sever that which Allah ordered to be joined (i.e., damage the relationship with, and violate the duties they owe to, among others, the kinsfolk), and act corruptly on the earth, these are they who are the losers.*” (2:26-27).
Also 13:25
g
(5) DUTIES TOWARDS DOMESTIC SERVANTS
The Qur’anic doctrine of love for God and man is so thorough and comprehensive in its scope that it transforms the formal, and often temporary, relationship of “give and take” between the employer and the servant into a relationship of liberality and love, giving to the domestic servant virtually the role of a part and parcel of the family.* In any case, the Holy Qur’an has made it a duty for every Muslim to do good to all those who are under his control and in subjection to him, including the domestic servants,—and to treat it as one of his basic duties:
“… and do good to parents … and to those whom your right hands possess (i.e., those who are subject to your authority) …” (4:36).
* This aspect of relationship has been explicitly propounded by the Holy Prophet (Peace be on him). He says in connection with the prisoners of war, who, so long as they do not obtain their freedom, are to be distributed in Muslim families to serve them and who stand below the ordinary free domestic servants and, as enemies, hardly deserve any privilege according to the canons of pre-Qur’anic laws and, for all practical purposes, of the post-Qur’anic laws:
“…
Whoever has his brother (human being) under him, he should feed him
with the food that he himself eats, and clothe him with such clothing as
he himself wears. And do not impose upon him a duty which is beyond his
power to perform; if, however, you command them to do what they are
unable to do, assist them in that affair.” (Bukhari: Sahih, vol. 2,
Kitab al Adab).
g
to be continued . . . . .
Quranic Foundation & Structure Of Muslim Society In The End Times
