An authentic report in both Ṣaḥīḥ collections relates that Abu Hurayrah narrated from the Prophet ﷺ: “May he be disgraced—he who lives to see his parents in their old age, one of them or both, yet does not enter Paradise.”
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Jihād is indeed a tremendous virtue, but it is less meritorious than honoring one’s parents. Moreover, jihād is a communal duty except in the special cases explained earlier, whereas dutifulness to parents is an individual obligation at all times. For that reason the Prophet ﷺ said to the man who sought permission to fight, “Then strive in their service,” making service to them take precedence over fighting in the path of Allah.
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Calling the exertion of oneself in meeting the needs of one’s parents, hastening to fulfill their requests, and spending one’s wealth on their behalf “jihād” is an instance of figurative usage (mushākalah), comparable to the verse: “The recompense of an evil deed is an evil deed like it” (al-Shūrā 42:40); the second action is termed an “evil deed” only because it resembles the first in outward form.
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Whether jihād is an individual or a communal obligation, and whether the parents excuse their son from going forth or not, honoring them takes priority. Ahmad and al-Nasāʾī report that Jāhimah al-Sulamī came to the Prophet ﷺ and said, “Messenger of Allah, I wish to join an expedition and have come to consult you.” He asked, “Do you have a mother?” He replied, “Yes.” The Prophet said, “Stay with her, for Paradise lies beneath her feet.”
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The majority of scholars maintain that it is unlawful for a son to set out for jihād if both—or even one—of his parents, provided they are Muslims, forbid him. Honoring them is an individual duty, whereas jihād is a communal one. If jihād becomes individually obligatory, it then takes precedence, for it serves the public interest by safeguarding the religion and defending the Muslims.
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The ḥadīth establishes the obligation of offering sincere advice to anyone who consults one about a matter.
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It also underscores the immense status of filial piety; some related texts have already been cited.
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Furthermore, the ḥadīth indicates that when a muftī is asked about an issue, he must first ascertain from