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B i s m i l l a a h i r R a h m a a n i r R a h e e m
The Prophet's Sall Allaahu`alayhi wa sallam Mercy Towards The Elderly
By Muhammad Mus ‘ad Yaqut
In the last years, the world has witnessed a remarkable interest in the elderly. Many international conferences and symposiums were held to deal with the issues and problems they encounter. In 1982, the first initiative to care for the elderly was declared as the United Nations declared the ninth decade of the 20th century "the decade of the elderly." In 1983, the World Health Organization adopted the slogan "Add Life to Years." In addition, the UN conference held in Madrid in 2002 adopted a plan of action to solve the problems of the elderly in various countries around the world. The outcome of these conferences, however, was just sweet promises and plans without any actual application.
Prophet Muhammad sall Allaahu ‘alayhi wa sallam, on the other hand, was a pioneer in this field. He taught caring for the elderly irrespective of sex, color, or religion, and he himself set a great example in practicing the principles he taught. This article highlights Islamic teachings related to treating the elderly, and gives glimpses of how the Prophet sall Allaahu ‘alayhi wa sallam put them in effect.
A Duty of the Young
Anas ibn Malik radhiallaahu ‘anhu narrated that the Prophet sall Allaahu ‘alayhi wa sallam said, “If a young man honors an elderly on account of his age, Allaah appoints someone to honor him in his old age.” (At-Tirmidhi; ranked hasan by Al-Albaani)
The Prophet sall Allaahu ‘alayhi wa sallam here advises the young of the Muslim society, who will be tomorrow's elderly, to honor the elderly. Continuous application of this Prophetic advice helps bridge the gap between generations and spreads an atmosphere of love and understanding between the young and the old. Consider here also the generalization in the Prophet sall Allaahu ‘alayhi wa sallam's words: “If a young man honors an elderly;” the hadeeth requires honoring the elderly regardless of their color or religion.
In another hadeeth Muslims are told to be merciful to all people, Muslim and non-Muslim: Anas ibn Malik radhiallaahu ‘anhu narrated that the Prophet sall Allaahu ‘alayhi wa sallam said, “By Him in Whose hand my soul is, Allaah does not bestow His mercy except on a merciful one.” They (the Companions) said, “All of us are merciful.” The Prophet sall Allaahu ‘alayhi wa sallam replied, “Not only that each of you has mercy upon the other, but to have mercy also upon all people.” (Aboo Ya`la; authenticated by Al-Albaani)
A Sign of Reverence for Allaah
Aboo Moosa Al-Ash ‘ari radhiallaahu ‘anhu narrated that the Prophet sall Allaahu ‘alayhi wa sallam said, “It is out of reverence to Allaah to respect the white-headed (aged) Muslim.” (Aboo Dawood; ranked hasan by Al-Albaani)
In the hadeeth above, the Prophet sall Allaahu ‘alayhi wa sallam considered respecting the elderly a way to show reverence for the Almighty. He linked reverence for the Creator and His creatures with veneration of the All-Powerful and the weak elderly. The hadeeth implies all kinds of respect and care for the elderly: Health care, psychological care, social care, economic care, ending illiteracy, providing education, and other forms of care that the international community calls for today.
In one hadeeth, the Prophet sall Allaahu ‘alayhi wa sallam disavows those who do not venerate the elderly and considers them alien to the Muslim society: “He is not one of us who does not show mercy to our young ones and esteem to our elderly.” (At-Tirmidhi and Ahmad; authenticated by Al-Albaani)
Practical Examples
Aboo Hurayrah radhiallaahu ‘anhu narrated that the Prophet sall Allaahu ‘alayhi wa sallam said, “The young should (initiate) salutation to the old, the passerby should (initiate) salutation to the sitting one, and the small group of persons should (initiate) salutation to the large group of persons.” (Al-Bukhaari)
In the hadeeth above, the Prophet sall Allaahu ‘alayhi wa sallam gives practical examples of Islamic etiquette and starts with a token of respect to the old. Thus the young should take the initiative toward the aged in greeting and also helping, showing kindness, visiting, advising, phoning, and so on.
Similarly, giving priority to the elderly in different situations is a token of respect and honour to them: It was narrated that the Prophet sall Allaahu ‘alayhi wa sallam said, “Jibreel ordered me to give priority to the elderly.” (Al-Fawa'id, Aboo Bakr Ash-Shafi ‘ee; authenticated by Al-Albaani)
The Prophet sall Allaahu ‘alayhi wa sallam also ordered Muslims to “start with the elderly” when serving a drink or the like (Aboo Ya`la; authenticated by Al-Albaani). In addition, the Prophet sall Allaahu ‘alayhi wa sallam ordered that priority be given to the old concerning leading prayers: Malik ibn Al-Huwayrith radhiallaahu ‘anhu narrated that the Prophet sall Allaahu ‘alayhi wa sallam said, “When the time for prayer is due, one of you should announce Adhaan and the oldest among you should lead the prayer.” (Al-Bukhaari)
This hadeeth does not contradict the other hadeeth that gives priority in leading the prayer to one who is distinguished in recitation and memorization of the Qur`aan. The two criteria are to be considered, as reported in the hadeeth of Mas`ud Al-Ansari radhiallaahu ‘anhu: The Prophet sall Allaahu ‘alayhi wa sallam said, “The person who is best versed in the recitation of the Book of Allaah should lead the prayer; but if all those present are equally versed in it, then the one who has most knowledge of the Sunnah; if they are equal in that respect, then the one who has immigrated (to Madeenah) first; if they are equal in this respect, then the oldest of them.” (Muslim)
Furthermore, according to Prophetic guidance, the elder are worthier to start conversation. Once, Huwayyisah and Muhayyisah, the sons of Mas`udibnKa`b, and `Abdur-Rahman ibn Sahl came to the Prophet sall Allaahu ‘alayhi wa sallam to discuss a certain matter with him. `Abdur-Rahman, who was the youngest of them all, started talking. Thus, the Prophet sall Allaahu ‘alayhi wa sallam said, “Let the eldest (among you) speak first.” (Al-Bukhaari).
Easy Rulings for the Elderly
Sharee`ah always adopts leniency and ease with persons having excuses, such as the elderly. This can be noticed in expiations and obligations required from them. The best evidence of easing expiations for the elderly is the story of Khawlah bint Tha`labah, which was mentioned at the beginning of Soorah Al-Mujadilah. Her aged husband, Aws ibn As-Samit, who was also her cousin, pronounced zhihar (declaring her unlawful to him as a wife, while at the same time not divorcing her so she can remarry). Thereupon the general Islamic ruling concerning zhihar was revealed:
(Those who put away their wives (by saying they are as their mothers) and afterward would go back on that which they have said, (the penalty) in that case (is) the freeing of a slave before they touch one another [that is, have intercourse]. Unto this you are exhorted; and Allaah is Informed of what you do. And he who finds not (the wherewithal), let him fast for two successive months before they touch one another [that is, have intercourse]; and for him who is unable to do so (the penance is) the feeding of sixty needy ones.) (Al-Mujadilah 58:3–4) After this revelation the Prophet sall Allaahu ‘alayhi wa sallam spoke to Khawlah: The Prophet sall Allaahu ‘alayhi wa sallam said to Khawlah, “Let him free a slave.” She said, “O Messenger of Allaah, he does not have the means to do that.” The Prophet sall Allaahu ‘alayhi wa sallam said, “Then let him fast for two consecutive months.” She replied, "By Allaah, he is an old man; he is not able to do that." So the Prophet sall Allaahu ‘alayhi wa sallam told her, “Then let him feed sixty poor people with a wasaq (a measure equal to approximately 132.6 kilograms) of dates.” She said, "O Messenger of Allaah, he does not have that much." The Prophet sall Allaahu ‘alayhi wa sallam then promised to help him by giving him an amount of dates; after all this he did not forget to advise the lady, “Take care of your cousin properly.” (Tafseer of Ibn Katheer, Vol. 8)
Concerning obligations, Islam exempts the elderly who cannot bear fasting the month of Ramadhaan from observing this obligation, but requires them to feed a poor person for each day that they miss. Also, the elderly who cannot pray standing up are allowed to pray sitting down; if they cannot pray sitting down, they are allowed to pray lying on a side.
In addition, it is authentically reported that the Prophet once rebuked Mu`adh ibn Jabal when he led people in prayer and prolonged it: The Prophet sall Allaahu ‘alayhi wa sallam said to him, “O Mu`adh! Are you putting the people to trial? [Thrice] It would have been better if you had recited Sabbihisma Rabbika-l-a` la [Soorah 87], Wash-shamsi wa duhaha [Soorah 91], or Wal-layli idhayaghsha [Soorah 92], for the old, the weak, and the needy pray behind you.” (Al-Bukhaari)
Also, Islam allowed the elderly who cannot perform Hajj to delegate another person to perform it on their behalf. Al-Fadl narrated that a woman from the tribe of Khath`am came to the Prophet sall Allaahu ‘alayhi wa sallam and said, "O Allaah's Prophet! The obligation of Hajj has become due on my father while he is old and weak, and he cannot sit firm on the mount; may I perform Hajj on his behalf?" The Prophet sall Allaahu ‘alayhi wa sallam replied, “Yes, (you may)” (Muslim).
Examples of the Prophet's Mercy
Having discussed the Islamic code of treating the elderly, it is now appropriate to give some practical examples from the Prophet sall Allaahu ‘alayhi wa sallam's life. We will see him listening politely and respectfully to an elderly polytheist, seeking to release an elderly man captured by Quraish, and honoring an elderly person and ordering him to improve his appearance.
Listening to an elderly polytheist respectfully - Ibn Katheer, in his biography of the Prophet sall Allaahu ‘alayhi wa sallam, narrated that ‘Utbah ibn Rabi`ah, one of the chiefs of Makkah's polytheists, came to the Prophet sall Allaahu ‘alayhi wa sallam trying to dissuade him from his call. He addressed the Prophet sall Allaahu ‘alayhi wa sallam in a ridiculing manner, “Are you better than ‘Abdullah (the Prophet's father)? Are you better than ‘Abdul-Muttalib (the Prophet's grandfather)?” But the Prophet sall Allaahu ‘alayhi wa sallam did not respond to those degrading remarks. ‘Utbah continued, “If you say that they are better than you, then they worshiped the gods you criticize; and if you claim that you are better than they, you can proclaim this loudly in order to be heard. You exposed us before the Arabs until it was spread among them that the Quraish has a magician or a monk. Do you want us to unsheathe the sword and engage in a bitter war until annihilation?” When ‘Utbah noticed the politeness of the Prophet sall Allaahu ‘alayhi wa sallam, he changed his offensive tone and continued, “Oh my nephew! If you desire money and wealth by preaching what you are preaching, we will collect enough for you from our own. We will make you the wealthiest of all of us. If it is chieftainship that you desire, we are ready to make you our paramount chief, so that we will never decide on a matter without you. If you desire rulership, we will make you our ruler. And if this condition that you call revelation is a jinn whose grip you cannot escape from, we are ready to call the most distinguished physicians of time to examine you, and we will spend generously till you are completely cured. For sometimes a jinn seizes hold of a victim totally till the former is exorcised.”
When ‘Utbah finished his impudent speech, the Prophet sall Allaahu ‘alayhi wa sallam asked him politely, “Is that all, Aboo Al-Waleed?” “Yes,” he replied. “Then listen to me,” the Prophet sall Allaahu ‘alayhi wa sallam said to him. "I will," agreed ‘Utbah. Then the Prophet recited the beginning of Soorah Fussilat (41).
Seeking to release an elderly captive - In his biography of the Prophet sall Allaahu ‘alayhi wa sallam, Ibn Hisham reported that when the Muslims captured `Amr ibn Abi Sufyan ibn Harb in the Battle of Badr, it was said to Aboo Sufyan, “Pay for the ransom of your son ‘Amr.” However, Aboo Sufyan answered, “Must I lose twice! They have killed Handhalah and now I must pay for the ransom of ‘Amr! Let him stay with them, they can keep him as long as they wish.” Afterwards an old man called Sa ‘d ibn An-Nu ‘man of the tribe of Banu ‘Amr ibn ‘Awf departed for Makkah to perform ‘Umrah. In spite of the critical political conditions, especially after the Battle of Badr, Sa`d ibn An-Nu ‘man thought that he would not be captured in Makkah since the Quraish did not harm pilgrims. However, Aboo Sufyan attacked him and held him hostage until the Muslims in Madeenah released his son. Some people of the tribe of Banu ‘Amr ibn ‘Awf went to the Prophet sall Allaahu ‘alayhi wa sallam and told him what had happened to their relative. They asked him to give them the son of Aboo Sufyan to free Sa ‘d ibn An-Nu ‘man from captivity. The Prophet sall Allaahu ‘alayhi wa sallam released the son of Aboo Sufyan without a ransom and then sent him to his father who, consequently, released the old man.
Treating the elderly gently - Ibn Katheer tells the following in his biography of the Prophet sall Allaahu ‘alayhi wa sallam. When the Prophet sall Allaahu ‘alayhi wa sallam entered Makkah in Ramadhaan AH 8 (January 630) and entered the Sacred Mosque, Aboo Bakr brought his father, Aboo Quhafah, to the Prophet to embrace Islam. When the Prophet sall Allaahu ‘alayhi wa sallam saw him, he said to Aboo Bakr, “Why didn't you leave the old man at his house and I would have gone to him there?” Aboo Bakr said, “You are more deserving of him coming to you than he is of you going to him.” The Prophet sall Allaahu ‘alayhi wa sallam seated Aboo Quhafah in front of him and honored him. Then he passed his hand on Aboo Quhafah's chest and asked him to embrace Islam and Aboo Quhafah did. The Prophet sall Allaahu ‘alayhi wa sallam, noticing that Aboo Quhafah's hair was white, directed that his hair be dyed.
These are just few examples of the Prophet sall Allaahu ‘alayhi wa sallam's gentleness, mercy, and respect towards the elderly. These examples, and many others, translate the sublime Islamic code of ethics for treating the elderly and provide Muslims, generation after generation, with a practical model that they should follow. Such care for the elderly is in line with the Islamic principle of the dignity of the human being and with the spirit of solidarity and mercy that pervades the Muslim society. _____________________ Muhammad Mus ‘ad Yaqut is an Egyptian preacher and researcher. He prepares and presents programs on the Egyptian TV and other Arab satellite channels. He is a member of the Afro-Asian Writers' Association
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