Kindness to Parents.
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The Shaykh:
He loves kindness to parents, as the Exalted said: {And We have enjoined upon man [kindness] to his parents} [Surah al-Hujurat].
The example you gave, which is a gift—of course, that is kindness to the parents—so every act of kindness to the parents is part of kindness.
It is what is desired in the Noble Qur'an—and it is not something that was revealed regarding the disbelievers in any way... and the treatment of the Muslim child toward his parents.
It is a specific ruling and a specific command—and it is obligatory for the Muslim child—to stay away from violating the Shari'ah—in his obedience and dutifulness to his parents.
And this is what restricts him—and as in the hadith—there is no obedience to a created being in disobeying the Creator—as for honoring them—as for kindness.
To them—as for being affectionate—{And lower to them the wing of humility out of mercy and say: My Lord, have mercy upon them as they brought me up when I was small}
[24]
So this is a principle that should be adhered to. Honoring the parents—in reality, many of the young Muslims neglect this due to a passion coupled.
With ignorance. We have young men in Damascus who fall into this problem—so we have some preachers—who raise people's children to be rude.
To their people—on the basis that these fathers are mushrikin (associating partners with Allah)—so this is far deviation—we must completely distinguish between the child's rudeness to his father.
In disobeying Allah Mighty and Majestic—so this is abhorred—and his obedience to his parents in what— I know a young man here, a Muslim believer.
With a beard, his father is a baker—and he wants his son to help him in the bakery work—and his teacher prevents him—saying your father is a mushrik (one who associates partners with Allah)—you do not have to.
Honor him and help him—this completely contradicts the Quranic guidance. It came in Sahih al-Bukhari—that the mother of Asma' bint al-Siddiq.
Came to visit her—so she asked the Messenger (peace and blessings be upon him)—do I show her dutifulness? Do I honor her? Do I give her something from money?—and she.
Was a mushrikiyyah (one who associates partners with Allah)—so the Messenger (peace and blessings be upon him) permitted it for her—and she was a mushrikiyyah—and as the Exalted said: {And if they pressure you to associate with Me that.
Of which you have no knowledge, then do not obey them} [Surah Luqman].
Rather, it is the realization of the previous verse. So if the children are afflicted with fathers who are mushrikin (associating partners with Allah) or open sinners—then they should take a middle position—so.
They show them dutifulness and please them, but they do not obey them in disobeying Allah—and they are not obeyed in leaving the congregational prayer—but.
They must be obeyed in what—if they are not pleased that their son stays up seeking knowledge—he must respond, because seeking knowledge is not.
An individual obligation, so the parent is obeyed in what is not disobedience, and leaving a collective obligation is not disobedience as long as others are doing it.
Perhaps I have covered the answer to the question.
The questioner:
The son's speech with his parents—must be beautiful and good speech—but—as came in the Qur'an and hadiths—but does.
This conflict with calling them to knowledge and explaining to them the truth and that they are in error—
The Shaykh:
It is obligatory for him, and the story of Ibrahim (peace be upon him) with his father—is the best answer to your question and the best example for people—he said: O my father, do not worship Shaytan.
—He said: O my father—and he said—do not worship Shaytan—he combined the two commands...
The questioner:
Allow me to give you a living example—for one of the brothers.
—He came from abroad and wanted to seek knowledge—and at the same time he was studying at the university—so his parents sent him a lot.
Of letters and that they were angry at his staying and asked him to return before Hajj—but he wanted to stay and perform Hajj—and did not want.
To return before completing his thesis—so is his disobedience to them a sin against them—and does he respond to them?
The Shaykh:
Do you mean he has not yet performed the Hajj of Islam?
The questioner:
Yes
The Shaykh
No—he does not respond to them—but he also explains to them the ruling, so he sends to them that this is an individual obligation and I cannot.
Leave it, and the opportunity has presented itself, so after I perform this obligation, I will be with you if you insist on my coming to you.
So he tries to stay after Hajj here by convincing them, so if they are convinced, that is what he desires, and if they are not convinced, he must return.
After he performs Hajj, and it is not obligatory for him to respond to them before he performs the Hajj of Islam—but by pleasing them, unless they intend that.
He does not perform Hajj.
The questioner:
If this university has in it what it has of munkar (what is wrong).
The Shaykh: Based on the previous detail, if the munkar (what is wrong) is apparent, he does not respond.
The questioner:
But if he knows and is sure that his parents want him to return before Hajj—so that he enters the university.
The Shaykh: Is he exposed to explicit violation in the university? The issue here is if the answer is yes, then there is no obedience to the father.
The questioner :؟
The Shaykh: I thought you were saying chickens.
The questioner:
What—how do you mean—that he does not return to them—and if he performed Hajj and the matter ended and they asked him to return—so he does not return.
The Shaykh:
-No—how does he not return? Rather, he returns—it is a mistake not to return—if they asked him—so let him return—
The questioner:
And if they order him to commit sin day and night—what does he do—
The Shaykh:
He does not obey them in sin day and night—nothing—he does not commit sin even if they order him—
The questioner:
And if they say to him, we have divorced you—
The Shaykh:
You say, welcome—
May Allah reward you with good—but if he knows that his parents are extreme now but they will return to the truth—they will soften.
He says:The questioner : That his staying with his parents is fitnah (trial, discord or temptation) for him in his religion.
The Shaykh: O teacher, if the case has no justification for disobedience, the answer is clear, but if there is fitnah (trial, discord or temptation) in staying.
-----But I fear that this is a justification for separation and not responding to the father's desire on the basis that he stays seeking knowledge, whereas.
If there is fitnah (trial, discord or temptation) in his father's house, he must address it, such as there being a cousin or a maternal cousin in the house, for example, for example, so he.
Asks his father to provide him with an environment that preserves his religion and his character—or that it is available for him in another place—and he separates.
He loves kindness to parents, as the Exalted said: {And We have enjoined upon man [kindness] to his parents} [Surah al-Hujurat].
The example you gave, which is a gift—of course, that is kindness to the parents—so every act of kindness to the parents is part of kindness.
It is what is desired in the Noble Qur'an—and it is not something that was revealed regarding the disbelievers in any way... and the treatment of the Muslim child toward his parents.
It is a specific ruling and a specific command—and it is obligatory for the Muslim child—to stay away from violating the Shari'ah—in his obedience and dutifulness to his parents.
And this is what restricts him—and as in the hadith—there is no obedience to a created being in disobeying the Creator—as for honoring them—as for kindness.
To them—as for being affectionate—{And lower to them the wing of humility out of mercy and say: My Lord, have mercy upon them as they brought me up when I was small}
[24]
So this is a principle that should be adhered to. Honoring the parents—in reality, many of the young Muslims neglect this due to a passion coupled.
With ignorance. We have young men in Damascus who fall into this problem—so we have some preachers—who raise people's children to be rude.
To their people—on the basis that these fathers are mushrikin (associating partners with Allah)—so this is far deviation—we must completely distinguish between the child's rudeness to his father.
In disobeying Allah Mighty and Majestic—so this is abhorred—and his obedience to his parents in what— I know a young man here, a Muslim believer.
With a beard, his father is a baker—and he wants his son to help him in the bakery work—and his teacher prevents him—saying your father is a mushrik (one who associates partners with Allah)—you do not have to.
Honor him and help him—this completely contradicts the Quranic guidance. It came in Sahih al-Bukhari—that the mother of Asma' bint al-Siddiq.
Came to visit her—so she asked the Messenger (peace and blessings be upon him)—do I show her dutifulness? Do I honor her? Do I give her something from money?—and she.
Was a mushrikiyyah (one who associates partners with Allah)—so the Messenger (peace and blessings be upon him) permitted it for her—and she was a mushrikiyyah—and as the Exalted said: {And if they pressure you to associate with Me that.
Of which you have no knowledge, then do not obey them} [Surah Luqman].
Rather, it is the realization of the previous verse. So if the children are afflicted with fathers who are mushrikin (associating partners with Allah) or open sinners—then they should take a middle position—so.
They show them dutifulness and please them, but they do not obey them in disobeying Allah—and they are not obeyed in leaving the congregational prayer—but.
They must be obeyed in what—if they are not pleased that their son stays up seeking knowledge—he must respond, because seeking knowledge is not.
An individual obligation, so the parent is obeyed in what is not disobedience, and leaving a collective obligation is not disobedience as long as others are doing it.
Perhaps I have covered the answer to the question.
The questioner:
The son's speech with his parents—must be beautiful and good speech—but—as came in the Qur'an and hadiths—but does.
This conflict with calling them to knowledge and explaining to them the truth and that they are in error—
The Shaykh:
It is obligatory for him, and the story of Ibrahim (peace be upon him) with his father—is the best answer to your question and the best example for people—he said: O my father, do not worship Shaytan.
—He said: O my father—and he said—do not worship Shaytan—he combined the two commands...
The questioner:
Allow me to give you a living example—for one of the brothers.
—He came from abroad and wanted to seek knowledge—and at the same time he was studying at the university—so his parents sent him a lot.
Of letters and that they were angry at his staying and asked him to return before Hajj—but he wanted to stay and perform Hajj—and did not want.
To return before completing his thesis—so is his disobedience to them a sin against them—and does he respond to them?
The Shaykh:
Do you mean he has not yet performed the Hajj of Islam?
The questioner:
Yes
The Shaykh
No—he does not respond to them—but he also explains to them the ruling, so he sends to them that this is an individual obligation and I cannot.
Leave it, and the opportunity has presented itself, so after I perform this obligation, I will be with you if you insist on my coming to you.
So he tries to stay after Hajj here by convincing them, so if they are convinced, that is what he desires, and if they are not convinced, he must return.
After he performs Hajj, and it is not obligatory for him to respond to them before he performs the Hajj of Islam—but by pleasing them, unless they intend that.
He does not perform Hajj.
The questioner:
If this university has in it what it has of munkar (what is wrong).
The Shaykh: Based on the previous detail, if the munkar (what is wrong) is apparent, he does not respond.
The questioner:
But if he knows and is sure that his parents want him to return before Hajj—so that he enters the university.
The Shaykh: Is he exposed to explicit violation in the university? The issue here is if the answer is yes, then there is no obedience to the father.
The questioner :
Separation
الفراقThe Shaykh: I thought you were saying chickens.
The questioner:
What—how do you mean—that he does not return to them—and if he performed Hajj and the matter ended and they asked him to return—so he does not return.
The Shaykh:
-No—how does he not return? Rather, he returns—it is a mistake not to return—if they asked him—so let him return—
The questioner:
And if they order him to commit sin day and night—what does he do—
The Shaykh:
He does not obey them in sin day and night—nothing—he does not commit sin even if they order him—
The questioner:
And if they say to him, we have divorced you—
The Shaykh:
You say, welcome—
May Allah reward you with good—but if he knows that his parents are extreme now but they will return to the truth—they will soften.
He says:The questioner : That his staying with his parents is fitnah (trial, discord or temptation) for him in his religion.
The Shaykh: O teacher, if the case has no justification for disobedience, the answer is clear, but if there is fitnah (trial, discord or temptation) in staying.
-----But I fear that this is a justification for separation and not responding to the father's desire on the basis that he stays seeking knowledge, whereas.
If there is fitnah (trial, discord or temptation) in his father's house, he must address it, such as there being a cousin or a maternal cousin in the house, for example, for example, so he.
Asks his father to provide him with an environment that preserves his religion and his character—or that it is available for him in another place—and he separates.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.