FINANCIAL RIGHTS IN ISLAM - PART 1

"And do not go near the property of an orphan except in a manner that is good, until he comes to his maturity. And fulfil the covenant. Surely the covenant shall be asked about. And give full measure when you measure, and weigh with a straight balance. That is good, and better in the end." (Surah Bani Isra'il:34-35)

The first verse is about the protection of financial assets of orphans and it has been advised not to do anything that would violate their interests. Those who have the responsibility for looking after financial assets of orphans should exercise utmost caution. They should only spend in a way that would be beneficial to the orphans, and definitely not spend based on their whim and without concern. And this should continue until the orphans have become old enough to take over management of their own financial assets. 

It is not permissible to spend anyone's financial assets unduly. In this verse the rights of orphans have been asserted specifically because orphans are unable to demand accountability for their own accounts, and no one else can know about it. In situations where a person is unable to protect his or her own rights the demand from Allah Ta'alah for accountability becomes that much stronger. And neglecting such people's rights incurs a much greater sin than usurping those people's rights who are able to protect their own rights.

To be continued...

Abstract from Ma'ariful Quran, by Mufti Muhammad Shafi RE

THE INSTRUCTION FOR MODERATION IN SPENDING

"And do not keep your hand tied to your neck, nor extend it to the full extent, lest you should be sitting reproached, empty handed." (Surah Bani Isra'il:29)

This verse teaches us to spend moderately and justly, so that a person neither become so miserly that he doesn't even spend to help people in genuine need or on people who are dependent upon him, nor so spendthrift that he creates problems for himself and is unable to fulfil rights of people who are dependent upon him.

In the end this verse prohibits spending recklessly to the extent that one spends everything one has without any regard for what would happen in the future. Then when needy people come asking for help he is unable to help them, and if there is an important religious need he has nothing left to spend on it. (Qurtubi), or he may become incapable of fulfilling the rights of his family who are dependent on him, and whose rights he is bound by Shariah to fulfil. (Mazhari) Explaining the words  ملوماً محسوراً  Tafsir Mazhari says that the first word ملوم  (malum) refers to the first condition, that is, miserliness, meaning if he were to hold back on giving out of miserliness people will reproach him. And the word محسور  (mahsura) relates to the second condition that one spends so recklessly that he ends up empty handed and a pauper.

Abstracted from Ma'ariful Quran, Interpretation of Surah Bani Isra'il, by Mufti Muhammad Shafi RE

"And if you turn away from them (relatives, poor people, travellers) because you are waiting for a blessing from your Lord, then speak to them politely."(Surah Bani Isra'il:28)

An exceptional moral training has been given here in this verse through the Holy Prophet ﷺ to the entire Muslim community. They are being taught that that if a needy person asks you for financial help but you don' have anything to give them and have to excuse yourself, then even this act of turning down their request should not be done with an insulting attitude but rather should be done with an expression of one's inability and constraint.

From Ma'ariful Quran, Interpretation of Surah Bani Isra'il, by Mufti Muhammad Shafi RE

THE PROHIBITION OF SPENDING WASTEFULLY (TABDHIR)

The Quran has used two words for wasteful spending: (1) Tabdhir (تبذیر), translated as 'squandering recklessly', and (2) Israf (اسراف), extravagance. Some commentators say that both words are synonymous. Any spending in sin or disobedience or at a wrong occasion or place is called Tabdhir and Israf. There are others who refine it by saying that Tabdhir is spending in sin or on some totally unsuitable occasion or place, while Israf is spending beyond the level of need on an occasion where it is permissible to spend.

Imam al-Qurtubi RE has said spending even one Dirham where it is unlawful and impermissible according to Shariah is Tabdhir, and spending excessively on fulfilling permissible and allowed desires running the risk of becoming penniless and poor in the future is also Tabdhir. However, if someone keeps his real capital holdings safe and spends only the profit liberally to fulfil his permissible desires, then that is not included in Tabdhir.

Abstracted from Ma'ariful Quran, Interpretation of Surah Bani Isra'il, by Mufti Muhammad Shafi RE

RIGHTS OF RELATIVES

"And give the relative his right, and the needy and the traveller. And do not squander recklessly. Surely, squanderers are brothers to Satans, and the Satan is very ungrateful to his Lord" (Surah Bani Isra'il:26)

This verse establishes the rights of common relatives over a person. According to Imam Abu Hanifah RE this verse establishes right of financial help for those relatives who are in the category of near blood kinship (Dhu Rahim) and have a relationship that precludes marriage (mahram). If they do not have financial means to sustain themselves, and are unable to earn a living by themselves, be they a woman, a child, or because of having some handicap, it then becomes incumbent upon their relatives who have the financial means to support them, to do so. If there are several relatives who have the financial means to support them, then the expanses will be divided between all of them to provide a subsistence allowance for the needy.

In this verse providing financial support to the relatives, the traveller and the needy has been declared their right. In this way it has been hinted that if a person provides them financial help he is not doing them a favour, he is fulfilling his own obligations. He is doing his own duty.

From Ma'ariful Quran, Interpretation of Surah Bani isra'il, by Mufti Muhammad Shafi RE

RIGHTS OF PARENTS - PART 7

Sayyidna Abdullah Ibn Umar RAA narrated that Rasool Allah ﷺ said, "The greatest respect one can pay to one's father after his death is to treat his friends well."

Sayyidna Abu Usayd al-Badri RAA has narrated that an Ansari came and asked Rasool Allah SAW, "Ya Rasool Allah! Do I still owe my parents some rights even after that have passed away?" Rasool Allah SAW said, "Yeas!Praying and seeking forgiveness for them, fulfilling the promises they had made to people in their life, being kind and respectful to their friends, and showing mercy and generosity to such relatives who were related only to them (Silatu 'r-rahmi). These are the rights of your parents you still owe to them even after their death."

Abstract from Ma'ariful Quran, Interpretation of Surah Bani Isra'il, by Mufti Muhammad Shafi RE

RIGHTS OF PARENTS - PART 6

Hazrat Asma RAA once asked Rasool Allah ﷺ, "My mother who is a Mushrik (non-believer) comes to see me. Is it permissible for me to entertain her?" Rasool Allah SAW said, "صِلِی ا’مَّکِ" (meaning respect the bond of relationship with your mother and entertain her.)"

The Quran says, "و صاحبھما فی الدنیا معروفا" (Surah Luqman:15) (that is if the parents of a person are non-believers and order him to become like them, it is not permissible for him to obey them in this matter. But, they should be treated din the 'recognised manner'.) It is obvious that 'recognised manner' means that they should be treated with courtesy.

From Ma'ariful Quran, Interpretation of Surah Bani Isra'il, by Mufti Muhammad Shafi RE

RIGHTS OF PARENTS - PART 5

Al-Baihaqi has reported on the authority of Sayyidna Abu Bakrah RAA that the Holy Prophet ﷺ said, "For all other sins Allah Ta'alah defers the punishment of those He wills till the Day of Qiyamah, except for the sin of neglecting the rights of parents and disobeying them which is also given in this world, even before the Aakhirah (Hereafter).

From Ma'ariful Quran, Interpretation of Surah Bani Isra'il, by Mufti Muhammad Shafi RE

RIGHTS OF PARENTS - PART 4

It has been narrated by Sayyidna Abdullah Ibn Abbas RAA that Rasool Allah (Holy Prophet) ﷺ said, "An obedient son who looks at his parents with mercy and affection receives the reward (Thawab) of one accepted Hajj against every such look cast." Someone asked, "What if he looks at them like that a hundred times during the day?" Rasool Allah SAW said, "Yes. a hundred time too (he will keep receiving that reward). Allah is great (His treasures never run short)."

From Ma'ariful Quran, Interpretation of Surah Bani Isra'il, by Mufti Muhammad Shafi RE

RIGHTS OF PARENTS - PART 3

Sayyidna Ibn Abbas RAA narrated that Rasool Allah ﷺ said, "Two gates of paradise shall remain open for the person who remained obedient to his parents for the sake of Allah. And two gates of hell shall remain open for one who disobeyed them. And one gate (of paradise or hell shall remain open), if he had just one of the two, either father or mother." Someone asked, "Would it (the warning of hell)  still apply if the parents had been unjust to this person?" Rasool Allah SAW said three times, "وَ اِن ظَلَمَا وَ اِن ظَلَمَا وَ اِن ظَلَمَا." which means that the warning of Hell against disobeying and hurting  parents still applies even if the parents were unjust tot he child. (It means that children have no right to take revenge from their parents. Even if the parents had been unjust to them, it does not give the children the right to disobey  them or not to serve them.)

From Ma'ariful Quran, Interpretation of Surah Bani Isra'il, by Mufti Muhammad Shafi RE