Anas ibn Malik (may Allah be pleased with him) narrated that the Prophet (peace and blessings be upon him) said, “If a young man honors an elderly on account of his age, Allah appoints someone to honor him in his old age.” (At-Tirmidhi; ranked hasan by Al-Albani)
The Prophet 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’s words: “If a young man honors an elderly;” the hadith requires honoring the elderly regardless of their color or religion.
In another hadith Muslims are told to be merciful to all people, Muslim and non-Muslim:
Anas ibn Malik (may Allah be pleased with him) narrated that the Prophet (peace and blessings be upon him) said, “By Him in Whose hand my soul is, Allah does not bestow His mercy except on a merciful one.” They (the Companions) said, “All of us are merciful.” The Prophet replied, “Not only that each of you has mercy upon the other, but to have mercy also upon all people.” (Abu Ya`la; authenticated by Al-Albani)
A Sign of Reverence for Allah
Abu Musa Al-Ash`ari (may Allah be pleased with him) narrated that the Prophet (peace and blessings be upon him) said, “It is out of reverence to Allah to respect the white-headed (aged) Muslim.” (Abu Dawud; ranked hasan by Al-Albani)
In the hadith above, the Prophet 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 hadith 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 hadith, the Prophet 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-Albani)
Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (peace and blessings be upon him) 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-Bukhari)
In the hadith above, the Prophet (peace and blessings be upon him) 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 honor to them:
It was narrated that the Prophet (peace and blessings be upon him) said, “Jibreelorderedme to give priority to the elderly.” (Al-Fawa’id, Abu Bakr Ash-Shafi`i; authenticated by Al-Albani)
The Prophet also ordered Muslims to “start with the elderly” when serving a drink or the like (Abu Ya`la; authenticated by Al-Albani).
In addition, the Prophet ordered that priority be given to the old concerning leading prayers:
Malik ibn Al-Huwayrith (may Allah be pleased with him) narrated that the Prophet said, “When the time for prayer is due, one of you should announce Adhan and the oldest among you should lead the prayer.” (Al-Bukhari)
This hadith does not contradict the other hadith that gives priority in leading the prayer to one who is distinguished in recitation and memorization of the Qur’an. The two criteria are to be considered, as reported in the hadith of Mas`ud Al-Ansari (may Allah be pleased with him):
The Prophet said, “The person who is best versed in the recitation of the Book of Allah 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 Madinah) 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 cnversation. Once, Huwayyisahand Muhayyisah, the sons of Mas`udibnKa`b, and `Abdur-RahmanibnSahlcame to the Prophet to discuss a certain matter with him. `Abdur-Rahman, who was the youngest of them all, started talking. Thus, the Prophet said, “Let the eldest (among you) speak first” (Al-Bukhari).
Easy Rulings for the Elderly
Shari`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 Surat 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 Allah 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 (peace and blessings be upon him) spoke to Khawlah:
The Prophet said to Khawlah, “Let him free a slave.” She said, “O Messenger of Allah, he does not have the means to do that.” The Prophet said, “Then let him fast for two consecutive months.” She replied, “By Allah, he is an old man; he is not able to do that.” So the Prophet 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 Allah, he does not have that much.” The Prophet 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.” (Tafsir of Ibn Kathir, vol. 8)
Concerning obligations, Islam exempts the elderly who cannot bear fasting the month of Ramadan 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 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 [Surah 87], Wash-shamsi wa duhaha [Surah 91], or Wal-layli idhayaghsha [Surah 92], for the old, the weak, and the needy pray behind you.” (Al-Bukhari)
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 (peace and blessings be upon him) and said, “O Allah’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 (peace and blessings be upon him) replied, “Yes, (you may)” (Muslim).
Examples of the Prophet’s Mercy
Having discussed the Islamic code of treating the elderly, itis now appropriate to give some practical examples from the Prophet’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. IbnKathir, in his biography of the Prophet, narrated that `Utbah ibn Rabi`ah, one of the chiefs of Makkah’s polytheists, came to the Prophet trying to dissuade him from his call. He addressed the Prophet 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 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, 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 (peace and blessings be upon him) asked him politely, “Is that all, Abu Al-Walid?” “Yes,” he replied. “Then listen to me,” the Prophet said to him. “I will,” agreed `Utbah. Then the Prophet recited the beginning of Surat Fussilat (41).
Seeking to release an elderly captive. In his biography of the Prophet, Ibn Hisham reported that when the Muslims captured `Amr ibn Abi Sufyan ibn Harb in the Battle of Badr, it was said to Abu Sufyan, “Pay for the ransom of your son `Amr.” However, Abu 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, Abu Sufyan attacked him and held him hostage until the Muslims in Madinah released his son. Some people of the tribe of Banu `Amr ibn `Awf went to the Prophet (peace and blessings be upon him) and told him what had happened to their relative. They asked him to give them the son of Abu Sufyan to free Sa`d ibn An-Nu`man from captivity. The Prophet (peace and blessings be upon him) released the son of Abu Sufyan without a ransom and then sent him to his father who, consequently, released the old man.
Treating the elderly gently. IbnKathir tells the following in his biography of the Prophet. When the Prophet (peace and blessings be upon him) entered Makkah in Ramadan AH 8 (January 630) and entered the Sacred Mosque, Abu Bakr brought his father, Abu Quhafah, to the Prophet to embrace Islam. When the Prophet saw him, he said to Abu Bakr, “Why didn’t you leave the old man at his house and I would’ve gone to him there?” Abu Bakr said, “You are more deserving of him coming to you than he is of you going to him.” The Prophet seated Abu Quhafah in front of him and honored him. Then he passed his hand on Abu Quhafah’s chest and asked him to embrace Islam and Abu Quhafah did. The Prophet, noticing that Abu Quhafah’s hair was white, directed that his hair be dyed.
These are just few examples of the Prophet’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.
* By Muhammad Mus`ad Yaqut
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