QUESTION:
I read a Fatwa that stated children are responsible for the maintenance of poor parents. All the children, male and female, are equally responsible. Each child’s contribution will be in proportionate to their income.
Kindly provide details on the following questions:
1. When will it be Wajib upon the children to support their parents?
1+2. It will be Waajib on the children who have the means, to take care of their poor parents. The children (both males and females) will equally share their expenses. Similarly, the children will be required to support their retired parents if they are poor. [[i]].
2. If the parents are physically able to work, but are retired due to old age [60 and over], then do the children have to financially support them?
see Answer 1
3. If the parents have savings, then do the savings need to be used first before the children are responsible for caring for their parents?
3. If the parents have savings equivalent to the Nisaab, they will not be classified as poor according to Shariah. Hence, it will not be Waajib on the children to spend on them in this instance. However, if they spend on their parents (in spite of them possessing the Nisaab), then they will be rewarded and enjoy tremendous blessings in their lives.
4. Both male and female children need to contribute towards the expenses of the parents? What if the females are not working? Does this mean that they have to find jobs to earn to contribute?
4. The females will spend from their personal or saved funds. If they are poor and unable to support their parents, then they will be exempted. They are not required to leave the home and go out to earn.
5. If they do have savings, do they have to give from their savings towards the expenses of their parents?
5. Yes, this is correct. If the daughter has savings, then it will also be Waajib upon her to contribute towards the expenditure of her poor parents as explained above.
6. If few children are not contributing towards the expenses of the parents, then does the entire obligation rest on those who are contributing?
6 All the children are required to take care of their parents equally. If a certain child is poor but able to work, then he will not be exempted from his obligation. However, if a child is poor and unable to work at all, then only will he be exempted from his obligation. [[ii]].
7. The contributions are proportionate to the income; this seems unfair in relation to those who are receiving a higher income.
7. The children must equally contribute towards their expenses. If the expenses of the parents are R3000.00 and there are three children, then each one must pay R1000.00.
وَإِنْ كَانَ لِلْفَقِيرِ ابْنَانِ أَحَدُهُمَا فَائِقٌ فِي الْغِنَى وَالْآخَرُ يَمْلِكُ نِصَابًا كَانَتْ النَّفَقَةُ عَلَيْهِمَا عَلَى السَّوَاءِ (الفتاوي الهندية ص565 ج1)
8. If a child does not want to work and earn, then what?
8. If the son is able to work, then he should be advised to start working in order to take care of his parents. [[iii]].
9. If the male’s expenditure on his dependents (wife and children) is equal to his salary, then basically he lives hand to mouth. What should he do?
9. In this instance, the father will be joined to his family (wife and kids) as one of his dependents, and the son will be required to take care of him so that he is not destroyed. By living together with them, it will be a matter of feeding one or two more individuals which Allah Ta’ala will make easy. [[iv]].
10. What expenses of the parents are considered necessary? Shelter, water & lights, clothing, food, medication, medical aid, car, petrol, service of car, etc.?
10. It is mentioned in the books of Islamic jurisprudence that the requirements of the parents are the same as the requirements of the wife, which is food, clothing, accommodation (including lights and water), and a helper if required. [[v]].
ALLAH TA’ALA ALONE IN HIS INFINITE KNOWLEDGE KNOWS BEST!
ANSWERED BY:
Mufti Abdur Rahman Abdur Razak
Date:- 17 Rabi-ul-Awwal 1445 / Date: 03 October 2023
CHECKED AND APPROVED BY:
Mufti Mohammed Desai Saheb
[i]الفتاوى الهندية (1/ 564)
ِ قَالَ: وَيُجْبَرُ الْوَلَدُ الْمُوسِرُ عَلَى نَفَقَةِ الْأَبَوَيْنِ الْمُعْسِرَيْنِ مُسْلِمَيْنِ كَانَا، أَوْ ذِمِّيَّيْنِ قَدَرَا عَلَى الْكَسْبِ، أَوْ لَمْ يَقْدِرَا بِخِلَافِ الْحَرْبِيَّيْنِ الْمُسْتَأْمَنِينَ، وَلَا يُشَارِكُ الْوَلَدُ الْمُوسِرُ أَحَدًا فِي نَفَقَةِ أَبَوَيْهِ الْمُعْسِرَيْنِ كَذَا فِي الْعَتَّابِيَّةِ. الْيَسَارُ مُقَدَّرٌ بِالنِّصَابِ فِيمَا رُوِيَ عَنْ أَبِي يُوسُفَ – رَحِمَهُ اللَّهُ تَعَالَى -، وَعَلَيْهِ الْفَتْوَى وَالنِّصَابُ نِصَابُ حِرْمَانِ الصَّدَقَةِ هَكَذَا فِي الْهِدَايَةِ.
الاختيار لتعليل المختار (4/ 10)
قَالَ: (وَنَفَقَةُ الْآبَاءِ وَالْأَجْدَادِ إِذَا كَانُوا فُقَرَاءَ عَلَى الْأَوْلَادِ الذُّكُورِ وَالْإِنَاثِ) قَالَ تَعَالَى: {فَلا تَقُلْ لَهُمَا أُفٍّ} [الإسراء: 23] نَهَاهُ عَنِ الْإِضْرَارِ بِهِمَا بِهَذَا الْقَدْرِ وَتَرْكُ الْإِنْفَاقِ عَلَيْهِمَا عِنْدَ حَاجَتِهِمَا أَكْثَرُ إِضْرَارًا مِنْ ذَلِكَ. وَقَالَ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ -: «أَنْتَ وَمَالُكَ لِأَبِيكَ» ، وَقَالَ: «إِنَّ أَطْيَبَ مَا أَكَلَ الرَّجُلُ مِنْ كَسْبِهِ، وَإِنَّ وَلَدَهُ مِنْ كَسْبِهِ، فَكُلُوا مِنْ كَسْبِ أَوْلَادِكُمْ» ، فَإِذَا كَانَ مَالُ الِابْنِ يُضَافُ إِلَى الْأَبِ بِأَنَّهُ كَسْبُهُ صَارَ غَنِيًّا بِهِ فَتَجِبُ نَفَقَتُهُ فِيهِ، وَقَالَ تَعَالَى: {وَوَصَّيْنَا الإِنْسَانَ بِوَالِدَيْهِ حُسْنًا} [العنكبوت: 8] أَيْ يُحْسِنُ إِلَيْهِمَا، وَلَيْسَ إِحْسَانًا تَرْكُهُمَا مُحْتَاجَيْنِ مَعَ قُدْرَتِهِ عَلَى دَفْعِ حَاجَتِهِمَا، وَقَالَ تَعَالَى فِي حَقِّ الْوَالِدَيْنِ الْكَافِرَيْنِ {وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا} [لقمان: 15] ، وَلَيْسَ مِنَ الْمَعْرُوفِ تَرْكُهُمَا جَائِعَيْنِ وَهُوَ قَادِرٌ عَلَى إِشْبَاعِهِمَا، وَهُوَ عَلَى الذُّكُورِ وَالْإِنَاثِ عَلَى السَّوَاءِ فِي رِوَايَةٍ، وَهُوَ الْمُخْتَارُ لِاسْتِوَائِهِمَا فِي الْعِلَّةِ وَالْخِطَابِ
الدر المختار وحاشية ابن عابدين (رد المحتار) (3/ 622)
الثَّالِثُ – أَنْ يَفْضُلَ كَسْبُهُ عَنْ قُوتِهِ، فَإِنَّهُ يُجْبَرُ عَلَى نَفَقَةِ الْبِنْتِ الْكَبِيرَةِ وَالْأَبَوَيْنِ وَالْأَجْدَادِ،
[ii] الدر المختار وحاشية ابن عابدين (رد المحتار) (3/ 622)
وَعِبَارَةُ الْخُلَاصَةِ هَكَذَا: وَفِي الْأَقْضِيَةِ الْفَقْرُ أَنْوَاعٌ ثَلَاثَةٌ: فَقِيرٌ لَا مَالَ لَهُ وَهُوَ قَادِرٌ عَلَى الْكَسْبِ وَالْمُخْتَارُ أَنَّهُ يُدْخِلُ الْأَبَوَيْنِ فِي نَفَقَتِهِ. الثَّانِي – فَقِيرٌ لَا مَالَ لَهُ وَهُوَ عَاجِزٌ عَنْ الْكَسْبِ فَلَا تَجِبُ عَلَيْهِ نَفَقَةُ غَيْرِهِ. الثَّالِثُ – أَنْ يَفْضُلَ كَسْبُهُ عَنْ قُوتِهِ، فَإِنَّهُ يُجْبَرُ عَلَى نَفَقَةِ الْبِنْتِ الْكَبِيرَةِ وَالْأَبَوَيْنِ وَالْأَجْدَادِ، وَفِي الرَّحِمِ الْمَحْرَمِ كَالْعَمِّ يُشْتَرَطُ النِّصَابُ إلَخْ. قُلْت: وَهَذَا مَبْنِيٌّ عَلَى رِوَايَةِ الْخَصَّافِ مِنْ عَدَمِ اشْتِرَاطِ الْيَسَارِ فِي نَفَقَةِ الْأُصُولِ، بَلْ قُدْرَةُ الْكَسْبِ كَافِيَةٌ وَالْمُعْتَمَدُ خِلَافُهُ كَمَا عَلِمْت
[iii] الدر المختار وحاشية ابن عابدين (رد المحتار) (3/ 622)
(قَوْلُهُ وَفِي الْخُلَاصَةِ إلَخْ) هَذَا مَحْمُولٌ عَلَى مَا إذَا كَانَ الْأَبُ زَمِنًا لَا قُدْرَةَ لَهُ عَلَى الْكَسْبِ وَإِلَّا اُشْتُرِطَ يَسَارُ الْوَلَدِ عَلَى الْخِلَافِ الْمَارِّ فِي تَفْسِيرِهِ، وَعَلَى مَا إذَا كَانَ لِلْوَلَدِ عِيَالٌ، فَلَوْ كَانَ وَحْدَهُ فَلَا يُدْخِلُ أَبَاهُ فِي نَفَقَتِهِ بَلْ يُؤْمَرُ بِهِ دِيَانَةً، وَالْأُمُّ كَالْأَبِ الزَّمِنِ وَذَلِكَ كُلُّهُ مَعْلُومٌ مِمَّا قَرَّرْنَاهُ آنِفًا فَافْهَمْ. وَعِبَارَةُ الْخُلَاصَةِ هَكَذَا: وَفِي الْأَقْضِيَةِ الْفَقْرُ أَنْوَاعٌ ثَلَاثَةٌ: فَقِيرٌ لَا مَالَ لَهُ وَهُوَ قَادِرٌ عَلَى الْكَسْبِ وَالْمُخْتَارُ أَنَّهُ يُدْخِلُ الْأَبَوَيْنِ فِي نَفَقَتِهِ. الثَّانِي – فَقِيرٌ لَا مَالَ لَهُ وَهُوَ عَاجِزٌ عَنْ الْكَسْبِ فَلَا تَجِبُ عَلَيْهِ نَفَقَةُ غَيْرِهِ. الثَّالِثُ – أَنْ يَفْضُلَ كَسْبُهُ عَنْ قُوتِهِ، فَإِنَّهُ يُجْبَرُ عَلَى نَفَقَةِ الْبِنْتِ الْكَبِيرَةِ وَالْأَبَوَيْنِ وَالْأَجْدَادِ
[iv] الدر المختار وحاشية ابن عابدين (رد المحتار) (3/ 621)
وَفِي الْخَانِيَّةِ: لَا يَجِبُ عَلَى الِابْنِ الْفَقِيرِ نَفَقَةُ وَالِدِهِ الْفَقِيرِ حُكْمًا إلَّا إنْ كَانَ وَالِدُهُ زَمِنًا لَا يَقْدِرُ عَلَى الْعَمَلِ وَلِلِابْنِ عِيَالٌ فَعَلَيْهِ أَنْ يَضُمَّهُ إلَى عِيَالِهِ وَيُنْفِقَ عَلَى الْكُلِّ. وَفِي الذَّخِيرَةِ أَنَّهُ ظَاهِرُ الرِّوَايَةِ عَنْ أَصْحَابِنَا،؛ لِأَنَّ طَعَامَ الْأَرْبَعَةِ إذَا فُرِّقَ عَلَى الْخَمْسَةِ لَا يَضُرُّهُمْ ضَرَرًا فَاحِشًا، بِخِلَافِ إدْخَالِ الْوَاحِدِ فِي طَعَامِ الْوَاحِدِ لِتَفَاحُشِ الضَّرَرِ. وَفِي الْبَزَّازِيَّةِ: إنْ رَأَى الْقَاضِي أَنَّهُ يَفْضُلُ مِنْ قُوتِهِ شَيْءٌ أَجْبَرَهُ عَلَى النَّفَقَةِ مِنْ الْفَاضِلِ عَلَى الْمُخْتَارِ، وَإِنْ لَمْ يَفْضُلْ فَلَا شَيْءَ فِي الْحُكْمِ، لَكِنْ فِي ظَاهِرِ الرِّوَايَةِ يُؤْمَرُ دِيَانَةً بِالْإِنْفَاقِ إنْ كَانَ الِابْنُ وَحْدَهُ؛ وَلَوْ لَهُ عِيَالٌ أُجْبِرَ عَلَى ضَمِّ أَبِيهِ مَعَهُمْ كَيْ لَا يَضِيعَ، وَلَا يُجْبَرُ عَلَى أَنْ يُعْطِيَهُ شَيْئًا عَلَى حِدَةٍ.
[v] الدر المختار وحاشية ابن عابدين (رد المحتار) (3/ 622)
(قَوْلُهُ النَّفَقَةَ) أَشَارَ إلَى أَنَّ جَمِيعَ مَا وَجَبَ لِلْمَرْأَةِ وَجَبَ لِلْأَبِ وَالْأُمِّ عَلَى الْوَلَدِ مِنْ طَعَامٍ وَشَرَابٍ وَكُسْوَةٍ وَسُكْنَى حَتَّى الْخَادِمِ بَحْرٌ
