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Chapter 7: The Muslim Woman and Her Relatives
The Muslim woman who is guided by the teachings of her religion never forgets
that her relatives have rights over her, and that she is required to uphold the
ties of kinship and to treat them well. The relatives (in Arabic arham,
which literally means "wombs") are those to whom a person is linked by ties of
blood, whether they are his heirs or not.
Islamic view of kinship ties
Islam has recognized the ties of kinship in a way that is unparalleled in
other religions or "isms"; it enjoins Muslims to uphold the ties of kinship and
condemns the one who breaks this tie.
There is no greater proof of the emphasis placed by Islam on the ties of
kinship than the vivid picture painted by the Prophet (PBUH), who described
kinship (rahm) as standing in the vast arena of creation and seeking
refuge with Allah (SWT) from being cut off. Allah (SWT) answers its prayer,
taking care of those who maintain the ties of kinship, and cutting off those who
cut off these ties. This is seen in the sahih hadith narrated by Abu
Hurayrah who said:
"The Prophet (PBUH) said: `Allah (SWT) created the universe, and when He
had finished, kinship (rahm) stood up and said, "This is the standing up
of one who seeks Your protection from being cut off." Allah (SWT) said, "Yes,
would it please you if I were to take care of those who take care of you and cut
off those who cut you off?" It said, "Of course." Allah (SWT) said, "Then your
prayer is granted."' Then the Prophet (PBUH) said, `Recite, if you wish:
(Then, is it to be expected of you, if you were put in authority, that you
will do mischief, in the land, and break your ties of kith and kin? Such are the
men whom Allah has cursed for He has made them deaf and blinded their
sight.) (Qur'an 47:22-23)'"1
Many ayat of the Qur'an reiterate and affirm the position
of arham in Islam, encouraging people to uphold the ties of kinship and
instilling a strong sense of the importance of recognizing kinship rights and
avoiding neglect of those rights, and warning against abuse of them. One of
these ayat is:
(. . . Fear Allah, through Whom you demand your mutual [rights], and
[reverence] the wombs [that bore you] . . .) (Qur'an 4:1)
This ayah commands man to fear Allah (SWT) first and
foremost, then places respect for arham second to that taqwa in
order to emphasize its importance.
For the true Muslim, the fact that rahm is often mentioned in
conjunction with belief in Allah (SWT) and good treatment of parents, is enough
to confirm its status and importance:
(Your Lord has decreed that you worship none but Him, and that you be
kind to parents . . .)
(Qur'an 17:23)
(And render to the kindred their due rights, as [also] to those in want,
and to the wayfarer: but squander not [your wealth] in the manner of a
spendthrift.) (Qur'an 17:26)
(Serve Allah, 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 you side, the wayfarer [you meet] . .
.) (Qur'an 4:36)
Hence kind treatment
of relatives comes one degree below kind treatment of parents on the scale of
human relationships as defined by the Qur'an; from there, kindness and respect
extends to encompass all those needy members of the greater human family. This
suits human nature, which is more inclined to start with kind treatment of those
who are closer; it is also in harmony with the overall Islamic system of social
organization and mutual responsibility which starts with the family then is
readily extended first to relatives and then to society at large, in a spirit of
mercy and friendship which makes life more pleasant and beautiful for mankind.
Upholding the ties of kinship is one of the major principles of Islam, one
of the fundamentals that this religion has promoted from the first day the
Prophet (PBUH) began to preach his message. It is one of the most characteristic
features of Islamic law. When the emperor asked Abu Sufyan, "What does your
Prophet order you to do?" he answered, "He tells us: `Worship Allah (SWT) alone
and do not associate anything with Him. Give up the religion of your
forefathers.' He tells us to pray, to give charity, to be chaste and to uphold
the ties of kinship."2Upholding the ties of kinship is counted
as one of the major characteristics of this religion, along with pure
monotheistic belief in Allah (SWT), establishing prayer, and adherence to
truthfulness and chastity, which were being explained to those questioners for
the very first time.
In the lengthy hadith of `Amr ibn `Anbasah (RAA), which includes many of the
basic teachings of Islam, he said:
"I entered upon the Prophet (PBUH) in Makkah (meaning at the beginning of
his Prophethood), and asked him, `What are you?' He said, `A Prophet.' I asked,
`What is a Prophet?' He said, `Allah (SWT) has sent me.' I asked, `With what has
He sent you?' He said, `He has sent me to uphold the ties of kinship, to break
the idols and to teach that Allah (SWT) is One and has no partner whatsoever . .
."3
In this summary of the most important
principles of Islam, the Prophet (PBUH) clearly gave precedence to upholding the
ties of kinship and mentioned this among the foremost features of the faith.
This is indicative of its high status in the framework of this religion which
Allah (SWT) has revealed as a mercy to the Worlds.
The sources of Islam go to great lengths to encourage upholding the ties of
kinship, and warn against cutting them off. Abu Ayyub al-Ansari (RAA) said:
"A man said, `O Messenger of Allah, tell me of a good deed that will grant
me entrance to Paradise.' The Prophet (PBUH) said: `Worship Allah (SWT) and do
not associate anything with Him, establish regular prayer, pay zakat, and
uphold the ties of kinship.'"4
How great
is the tie of kinship, and how heavily will it weigh in the balance of a
person's deeds (on the Day of Judgement)! For it appears in the same context as
worshipping Allah (SWT), believing in His absolute unity, establishing regular
prayer and paying zakat. Hence it is one of the best of righteous deeds
that will guarantee Paradise and save one from Hell.
Anas (RAA) said:
"The Prophet (PBUH) said, `Whoever would like his rizq (provision)
to be increased and his life to be extended, should uphold the ties of
kinship.'"5So it is a blessing for the one who upholds the ties
of kinship, a blessing which affects both his rizq and his life: his
wealth will increase and he will live a longer and more blessed life.
Ibn `Umar used to say: "Whoever fears his Lord and upholds the ties of
kinship, his life will be extended, his wealth will increase and his family will
love him more."6The Muslim woman does not forget that upholding
the ties of kinship is a duty required of women just as it is required of men,
and that the words concerning it are addressed to every Muslim, whether man or
woman, as is the case with all the general duties of Islam. So the Muslim woman
upholds the ties of kinship sincerely and earnestly, and does not let her busy
life of responsibilities distract her from doing so.
The Muslim woman who understands the teachings of her religion realizes that
upholding the ties of kinship brings blessing in a woman's rizq and in
her life, mercy from Allah (SWT) in this world and the next, and makes people
love her and praise her. In contrast, breaking those ties will spell disaster
and misery for her, earning her the dislike of Allah (SWT) and the people, and
keeping her far from Paradise in the Hereafter. It is misery and deprivation
enough for such a woman to hear the words of the Prophet (PBUH):
"The person who breaks the ties of kinship will never enter
Paradise."7
It is sufficient to know that
the mercy of Allah (SWT) will be denied to the one who breaks the ties of
kinship; moreover, it will be denied to others in a group among whom is a person
who breaks the ties of kinship, as in the hadith reported by Bukhari in
al-Adab al-Mufrad8:
"Mercy wilnot descend upon a people among whom is one who breaks the ties
of kinship."
Hence the great Sahabi Abu Hurayrah (RAA) never liked to make
supplication to Allah (SWT) in a gathering in which a person whhad broken the
ties of kinship was present, because that would prevent mercy from descending
and the du`a' from being answered. In one Thursday night gathering, he
said: "I urge everyone who has broken the ties of kinship to get up and leave
us." No-one got up until he had said this three times. Then a young man got up
and went to see a (paternal) aunt of his whom he had forsaken for two years.
When he entered, she said, "O son of my brother, what brings you here?" He said,
"I heard Abu Hurayrah say such-and-such." She told him, "Go back to him and ask
him why he said that." (Abu Hurayrah) said: "I heard the Prophet (PBUH) say:
`The deeds of the sons of Adam are shown to Allah (SWT) every Thursday evening
before Jumu`ah, and the deeds of the one who breaks the ties of kinship
are not accepted."9
The sensitive Muslim woman who is hoping
to earn the pleasure of her Lord and attain salvation in the Hereafter will be
deeply shaken by the news given in these texts, that breaking the ties of
kinship will cause mercy to be withheld from her and her du`a' not to be
answered. It will be a source of great misery to her to be in such a position,
to do deeds which are of no avail, to seek the mercy of her Lord and not receive
it. It is unimaginable that a true Muslim woman would ever break the ties of
kinship.
Breaking the ties of kinship is a sin which the Muslim woman whose heart is
filled with true guidance and the desire to obey Allah (SWT) and earn His
pleasure would never commit, because it is one of the sins that Allah (SWT) has
said will bring punishment; indeed, it is one of the foremost sins for which
Allah (SWT) will punish the one who is guilty of them both in this world and the
next, as is stated in the hadith:
"There is no worse sin for which Allah (SWT) will hasten the punishment of
one who commits it in this world - in addition to what awaits him in the
Hereafter - than oppressing others and breaking the ties of
kinship."10The acts of oppressing others and breaking the ties
of kinship are very much like one another, so the Prophet (PBUH) mentioned them
together in this hadith. For breaking the ties of kinship is a kind of
zulm (wrongdoing, oppression), and what zulm can be worse than
breaking off relations with one's own kin and destroying the ties of love and
affection?
The Prophet (PBUH) described the oppression that befalls the ties of kinship
when they are cut off:
"The tie of kinship (rahm) is a close-knit relationship that comes
from Allah (SWT), the Most Merciful (al-Rahman)11. It says: `O
my Lord, I have been oppressed, O my Lord, I have been cut off.' He answers,
`Will you not be content if I cut off the one who cuts you off and take care of
the one who takes care of you?'"12
Allah
(SWT) raised the status of the tie of kinship and honoured it by deriving its
name, rahm, from one of His own names, al-Rahman. For He said (in
a hadith qudsi):
"I am al-Rahman (the Most Merciful) and I have created rahm
and derived its name from My name. Whoever takes care of it, I will take care of
him, and whoever cuts it off, I will forsake him."13
These texts clearly confirm that the one who upholds the ties of
kinship will be happy, loved and honoured and will enjoy the cool shade of his
Lord's mercy; The one who breaks those ties will be denied that shade, and will
be forsaken and abandoned, denied the the mercy, forgiveness and pleasure of his
Lord.
The Muslim woman upholds the ties of kinship
according to the teachings of Islam
The Muslim woman who is truly guided by the teachings of her religion does
not neglect to uphold the ties of kinship, and never lets the responsibilities
of motherhood or the burden of caring for her house and husband distract her
from always upholding these ties. So organizes her time so that she may visit
her relatives, following Islamic teaching, which regulates these relationships
and ranks them in order of priority and degree of closeness, starting with the
mother, then moving on to the father, then other relatives, from the most
closely-related to others who are more distantly related.
A man came to the Prophet (PBUH) and asked, "O Messenger of Allah, who is
most deserving of my good company?" He said, "Your mother, then your mother,
then your mother, then your father, then those who are most closely related to
you."14The Muslim woman earns two rewards when she treats her
relatives with kindness and respect: one reward for maintaining the
relationship, and another reward for giving charity, if she is rich and can
spend money on them. This gives her a greater incentive to give to her
relatives, if they are in need. By doing so, she will earn two rewards from
Allah (SWT), and will also win the affection of her relatives. This is what the
Prophet (PBUH) encouraged Muslims to do, in the hadith narrated by Zaynab
al-Thaqafiyyah, the wife of `Abdullah ibn Mas`ud (RAA), who said:
"The Prophet (PBUH) said: `O women, give in charity even if it is some of
your jewellery.' She said, I went back to `Abdullah ibn Mas`ud and told him,
`You are a man of little wealth, and the Prophet (PBUH) has commanded us to give
charity, so go and ask him whether it is permissible for me to give you charity.
If it is, I will do so; if not, I will give charity to someone else.' `Abdullah
said, `No, you go and ask.' So I went, and I found a woman of the Ansar
at the Prophet's door, who also had the same question. We felt too shy to go in,
out of respect, so Bilal came out and we asked him, `Go and tell the Messenger
of Allah that there are two women at the door asking: Is it permissible for them
to give sadaqah to their husbands and the orphans in their care? But do
not tell him who we are.' So Bilal went in and conveyed this message to the
Prophet (PBUH), who asked, `Who are they?' Bilal said, `One of the women of the
Ansar, and Zaynab.' The Prophet (PBUH) asked, `Which Zaynab is it?' Bilal
said, `The wife of `Abdullah.' The Prophet (PBUH) said, `They will have two
rewards, the reward for upholding the relationship, and the reward for giving
charity.'"15The Prophet (PBUH) said:
"Charity given to a poor person is charity, and charity given to a relative
earns two rewards: one for giving charity and one for upholding the ties of
kinship."16
The Prophet (PBUH) used to reaffirm the priority given to kind treatment of
relatives at every opportunity. When the ayah (By no means shall you
attain righteousness unless you give [freely] of that which you love . . .)
(Qur'an 3:92) was revealed, Abu Talhah went to the Prophet (PBUH) and
said: "O Messenger of Allah, Allah (SWT) says `By no means shall you attain
righteousness unless you give [freely] of that which you love . . .' The
most beloved of my properties is Bayraha' (a date orchard), which I now give up
as sadaqah to Allah (SWT), hoping to store up reward with Him. O
Messenger of Allah, dispose of it as you will." The Prophet (PBUH) said: "Bravo!
You have got the best deal for your property. I have heard what you said, and I
think that you should divide it among your relatives." Abu Talhah said, "I will
do so, O Messenger of Allah." He divided it among his relatives and (paternal)
cousins.17
The Prophet (PBUH) looked far back into history
and evoked ties of kinship going back centuries, when he enjoined good treatment
of the people of Egypt, as is recorded in the hadith narrated by Muslim:
"You will conquer Egypt, which is known as the land of al-qirat (i.e.
where coins are minted) so when you conquer it, treat its people well, for they
have protection (dhimmah) and the ties of kinship (rahm)." Or he
said: ". . . protection and the relationship by marriage
(sihr)."18
The `ulama' explained that rahm here referred to Hajar, the
mother of Isma`il, and sihr referred to Maryah, the mother of the
Prophet's son Ibrahim - both of whom came from Egypt.
What a display of loyalty, faithfuand good treatment, which extends to the
kinsfolk and countrymen of those two noble women down throughout the ages! The
Muslim woman who hears these wise teachings of the Prophet (PBUH) cannot but
uphold her ties with her relatives, offering them her sincere love, keeping in
constant contact with them and treating them witkindness and respect.
She maintains the ties of kinship
even if her relatives are not Muslim
When the Muslim woman looks into the guidance of Islam, she sees that it
reaches new heights of gentleness and humanity by enjoining its followers to
uphold the ties of kinship even if one's relatives follow a religion other than
Islam. `Abdullah ibn `Amr ibn al-`As (RAA) said:
"I heard the Prophet (PBUH) openly saying: `The family of Abu So-and-so are
not my friends, for my friends are Allah and the righteous believers. But they
have ties of kinship with me, which I will recognize and uphold."19
When the ayah (And admonish your nearest kinsmen) (Qur'an
26:214) was revealed, the Prophet (PBUH) summoned Quraysh. They gathered and
he addressed them both in general and specific terms: "O Banu Ka`b ibn Lu'ayy,
save yourselves from the Fire. O Banu Murrah ibn Ka`b, save yourselves from the
Fire. O Banu `Abdu Shams, save yourselves from the Fire. O Banu `Abdu Manaf,
save yourselves from the Fire. O Banu Hashim, save yourselves from the Fire. O
Banu `Abdul Muttalib, save yourselves from the Fire. O Fatimah, save yourself
from the Fire. I cannot do anything to protect you from the punishment of Allah,
but there are ties of kinship between us that I will recognize and
uphold."20
The Prophet's teachings reached the hearts of the first Muslim men and women,
and had an effect upon them, so that they were kind to their non-Muslim
relatives. Evidence of this may be seen in the report given by Ibn `Abd al-Barr
in al-Isti`ab and by Ibn Hijr in al-Isabah, which describes how a
female slave of Umm al-Mu'minin Safiyyah came to the khalifah
`Umar ibn al-Khattab (RAA) and said, "O Amir al-Mu'minin, Safiyyah loves
the Sabbath (Saturday) and treats the Jews well." `Umar sent for Safiyyah and
questioned her about that. She replied: "As far as the Sabbath is concerned, I
have not loved it since Allah replaced it with Jumu`ah (Friday) for me.
As for the Jews, I have relatives among them with whom I uphold the ties of
kinship." Then she turned to her slave and asked her what had made her tell such
a lie. The slave woman answered, "Shaytan." Safiyyah's response was to tell her:
"Go, you are free."21
`Umar (RAA) did not see anything wrong with giving a garment that the Prophet
(PBUH) had sent him to his half-brother (through his mother), who was a
mushrik.22
Hence the Muslim woman sees that the spring of human emotion does not dry up
when a person utters the Shahadah, but rather his or her heart overflows
with love and good treatment towards his or her relatives, even if they are not
Muslim. The expression of the Prophet (PBUH), "but there are ties of kinship
between us which I will recognize and uphold (literally `moisten')" is an
example of Arabic eloquence, a metaphor in which the kinship tie (rahm)
is likened to the earth, and is "irrigated" by upholding it, so that it bears
fruits of love and purity; if it is cut off, it becomes barren and produces only
hatred and animosity. The true Muslim is on good terms with everyone and is
liked by everyone, as they see good characteristics embodied in him.
Islam encourages us to treat our parents with kindness and respect, even if
they are mushrikin, and here we see how it encourages us to treat our
relatives equally well, even if they are not Muslims either, based on the
gentleness, humanity and mercy which this religion brings to the whole of
mankind:
(We sent you not, but as a Mercy for all creatures.)(Qur'an
21:107)
She fully understands the meaning of
upholding the tie of kinship
For the Muslim woman, the tie of kinship is multi-faceted. Sometimes it may
involve spending money to ward off poverty and relieve hardship; at other times
it may mean making visits to strengthen the ties of love; or speaking and
smiling kindly and offering a warm welcome; or giving advice, showing compassion
or making a selfless gesture . . . i.e., acts of goodness which will awaken and
increase human feelings of love, compassion and mutual support between those who
are related to one another.
Hence the Prophet (PBUH) urged Muslims to uphold the ties of kinship even in
the simplest of ways:
"Maintain your ties of kinship even if it is merely with a greeting (i.e.,
saying al-salam `alaykum)."23
She maintains the ties of kinship even
if her relatives fail to do so
The Muslim woman whose soul is infused with the true teachings of this
religion upholds the ties of kinship and does not break them. She does not treat
like with like, upholding the tie if her relatives uphold it and breaking it if
they break it. The Muslim woman is one who always upholds the ties of kinship,
because by doing so she is seeking the pleasure and reward of Allah, not equal
treatment in return. In this way she sets the highest example of that refined
human behaviour which Islam is always keen to instil in the souls of Muslim men
and women. It is, in fact, a most difficult level to achieve, except for those
whom Allah has guided and who have devoted themselves to seeking His pleasure.
The Muslim woman who is truly guided by the teachings of her religion is among
this noble group of women who are eager to treat their relatives well in
accordance with the teachings of the Prophet (PBUH):
"The one who maintains a relationship with his relatives only because they
maintain a relationship with him is not truly upholding the ties of kinship. The
one who truly upholds those ties is the one who does so even if they break off
the relationship."24
This is the refined human attitude to which Islam wants all Muslim men and
women to aspire in their dealings with their relatives. Hence the Prophet (PBUH)
reinforced the attributes of kindness, patience and tolerance in the Muslims,
especially in the case of the one who upholds the ties of kinship and receives
nothing in return but harshness, mistreatment and cruelty. He (PBUH) stated that
Allah is with the one who upholds the ties of kinship and does not receive
similar treatment in return, and he drew a frightening picture of the punishment
that awaits the hard-hearted person who harshly denies and breaks the ties of
kinship. A man came to the Prophet (PBUH) and said, "O Messenger of Allah, I
have relatives with whom I try to keep in touch, but they cut me off. I treat
them well, but they abuse me; I am patient and kind towards them, but they
insult me." The Prophet (PBUH) said: "If you are as you say, then it is as if
you are putting hot dust in their mouths. Allah will continue to support you as
long as you continue to do that."25How important is the tie of
kinship, and how heavily will it weigh in the balance of the believer! How
unfortunate are those who neglect it and cut off the ties of love and kinship!
How great will be the reward of the woman who upholds the ties of kinship and
bears her relatives' harshness with patience, so that Allah Himself will support
her against them, filling her heart with patience when they treat her badly and
helping her to persevere in her noble attitude. How great is the sin of those
men and women who break the ties of kinship, so that the Prophet (PBUH) likened
such a person to one who eats hot dust as a punishment for breaking the ties of
kinship when others are seeking to maintain it.
The true Muslim woman is one who upholds the ties of kinship no matter what
the circumstances; she does not cut them off even if they cut her off. Thus she
seeks the pleasure of her Lord, rising above the petty issues that may arise
between relatives from time to time, and avoiding the insignificant matters that
occupy the minds of lesser people and fill their hearts with hatred. She
believes that she is above going down to the level of insignificant, foolish
issues that cancel out good deeds and affecthe purity of the kinship tie. It
never occurs to her to sink to such a level when she listens to the words of the
Prophet (PBUH):
"The tie of kinship (rahm) is suspended from the throne of Allah,
and says, `Whoever supports me, Allah will support him, and whoever cuts me off,
Allah will cut him off.'"26
Footnotes:
- (Bukhari and Muslim), See Sharh al-Sunnah, 13/20, Kitab al-birr
wa'l-silah, bab thawab silah al-rahm wa ithm man qata'aha.
- (Bukhari and Muslim), See Riyadh al-Salihin, 51, Bab al-sidq.
- Sahih Muslim, 6/115, Kitab salat al-musafirin, bab al-awqat allati nuhiya
'an al-salat fiha.
- (Bukhari and Muslim), See Riyad al-Salihin, 195, bab birr l-walidayn wa
silah al-arham.
- (Bukhari and Muslim), See Sharh al-Sunnah, 13/19, Kitab al-birr
wa'l-silah, bab thawab silah al-rahm.
- Reported by Bukhari in al-Adab al-Mufrad, 1/140, Bab man wasala rahmahu
ahabbahu Allah.
- (Bukhari and Muslim), See Sharh al-Sunnah, 13/26, Kitab al-birr
wa'l-silah, bab thawab silah al-rahm wa ithm man qata'aha.
- 1/144, bab la tanzil al-rahmah 'ala qawm fihim qati' rahm.
- Reported by Bukhari in al-Adab al-Mufrad, 1/142, Bab birr al-aqrab
fa'l-aqrab.
- Reported by Ahmad, 5/38, and Ibn Majah, 2/37, Kitab al-zuhd, bab al-baghy.
Its isnad is sahih.
- The connection is clearer in Arabic, as rahm and al-Rahman are derived
from the same root. [Translator]
- Reported by Bukhari in al-Adab al-Mufrad, 1/146, Bab ithm qati' al-rahm.
- Reported by Bukhari in al-Adab al-Mufrad, 1/132, Bab fadl silah al-rahm.
- (Bukhari and Muslim), See Riyad al-Salihin, 189, Bab birr al-walidayn wa
silah al-rahm.
- (Bukhari and Muslim), See Sharh al-Sunnah, 6/187, Kitab al-zakah, Bab fadl
al-sadaqah 'ala'l-awlad wa'l-aqarib.
- Reported by al-Tirmidhi, 2/84, Abwab al-zakah, 26; he said it is a hasan
hadith.
- (Bukhari and Muslim), See Sharh al-Sunnah, 6/189, Kitab al-zakah, bab fadl
al-sadaqah 'ala al-aqarib.
- Sahih Muslim, 16/97, Kitab fada'il al-Sahabah, bab wasiyyah al-Nabi (r) bi
ahl misr.
- (Bukhari and Muslim), See Sharh al-Sunnah, 13/29, Kitab al-birr
wa'l-silah, bab thawab silah al-rahm.
- Sahih Muslim, 3/79, Kitab al-iman, bab man mata 'ala'l-kufr la talhaquhu
al-shafa'ah.
- Ibn 'Abd al-Barr, al-Isti'ab, 4/1872; Ibn Hijr, al-Isabah, 8/127.
- Fath al-Bari, 10/414, Kitab al-adab, bab silah al-akh al-mushrik.
- Reported by al-Bazzar from Ibn 'Abbas, as stated by al-Haythami in Kashf
al-astar, 2/373; its isnads strengthen one another, as stated by al-Sakhawi in
al-maqasid al-hasanah, 146.
- Fath al-Bari, 10/423, Kitab al-adab, bab laysa al-wasil bi'l-mukafi'.
- Sahih Muslim, 16/115, Kitab al-birr wa'l-silah wa'l-adab, bab tahrim
al-tahasud wa'l-tabaghud.
- (Bukhari and Muslim), See Riyadh al-Salihin, 191, Bab birr al-walidayn wa
silah al-arham.
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