Similarly, the Prophet (ﷺ) said, “He upon whom his brother has a right, be it of the nature of money or honour, let him compensate for it before he is made to compensate for it on a day when there will be neither dinar nor dirham to deal with. Instead, if he has a good deed in his account, it will be taken away from him and given to the person he had wronged. And if he has no good deeds in his account, sins of the other person will be taken from him and added to his account”.(Sahih Bukhari: 2449) 

مَنْ كَانَتْ لَهُ مَظْلَمَةٌ لأَحَدٍ مِنْ عِرْضِهِ أَوْ شَىْءٍ فَلْيَتَحَلَّلْهُ مِنْهُ الْيَوْمَ، قَبْلَ أَنْ لاَ يَكُونَ دِينَارٌ وَلاَ دِرْهَمٌ، إِنْ كَانَ لَهُ عَمَلٌ صَالِحٌ أُخِذَ مِنْهُ بِقَدْرِ مَظْلَمَتِهِ، وَإِنْ لَمْ تَكُنْ لَهُ حَسَنَاتٌ أُخِذَ مِنْ سَيِّئَاتِ صَاحِبِهِ فَحُمِلَ عَلَيْهِ

 
 While average age in different countries would differ, mainly depending on the level of development, there is a reference to sixty years in a hadith. Therefore, the pensionable age can be set as 60 or even higher depending on the average age in the country.

The Prophet (ﷺ) said, “Allah will not accept the excuse of any person whose instant of death is delayed till he is sixty years of age.” (Sahih Bukhari: 6419)

أَعْذَرَ اللَّهُ إِلَى امْرِئٍ أَخَّرَ أَجَلَهُ حَتَّى بَلَّغَهُ سِتِّينَ سَنَةً ‏

 
 The highlighted part implies that a retired worker has rights to benefits by the state in his old age. It is narrated in Sunan Abi Dawud that “Anyone who does not show mercy to our children nor acknowledge the right of our old people is not one of us”.

(Sunan Abi Dawud: 4943)
 

مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا

 
On another occasion, the Prophet (ﷺ) said” “Blessings are with your elders”.(Ṣaḥīḥ Ibn Ḥibbān: 559)

الْبَرَكَةُ مَعَ أَكَابِرِكُمْ

The Prophet (ﷺ) even ordered to shorten the prayers for the elderly. It is narrated that “A man came and said, “O Allah’s Messenger (ﷺ)! By Allah, I keep away from the morning prayer only because So and so prolongs the prayer when he leads us in it”. The narrator said, “I never saw Allah’s Apostle more furious in advising than he was at that time. He then said, “Some of you make people dislike good deeds (the prayer). So, whoever among you leads the people in prayer should shorten it because among them are the weak, the old and the needy”. (Sahih Bukhari: 702)

 أَنَّ رَجُلاً، قَالَ وَاللَّهِ يَا رَسُولَ اللَّهِ إِنِّي لأَتَأَخَّرُ عَنْ صَلاَةِ الْغَدَاةِ مِنْ أَجْلِ فُلاَنٍ مِمَّا يُطِيلُ بِنَا‏.‏ فَمَا رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم فِي مَوْعِظَةٍ أَشَدَّ غَضَبًا مِنْهُ يَوْمَئِذٍ ثُمَّ قَالَ ‏ ;‏ إِنَّ مِنْكُمْ مُنَفِّرِينَ، فَأَيُّكُمْ مَا صَلَّى بِالنَّاسِ فَلْيَتَجَوَّزْ، فَإِنَّ فِيهِمُ الضَّعِيفَ وَالْكَبِيرَ وَذَا الْحَاجَةِ ‏‏‏.‏

[4] Islam lays considerable stress on providing employment injury/invalidity benefit to the affected worker. The Quranic verse 04:92 says, “And it is not (lawful) for a Muslim to kill a Muslim but by mistake. And anyone who kills a Muslim unintentionally shall (be liable to) free a Muslim slave and (pay) blood money, to be (necessarily) handed over to the heirs of the person slain unless they remit it. In case, he (the slain) comes from the people who are your enemies and is a believer (as well), then (only) freeing a (male or female) slave is prescribed. But if he (the slain) belongs to a people that between you and them there is a (peace) treaty, then blood compensation must be delivered to his family, and freeing a Muslim (male or female) slave is also mandatory. Then he who does not find (a slave) is (bound) to fast for two consecutive months. (This is his) repentance (prescribed) by Allah. And Allah is All-Knowing, Most Wise”. (04:92)

وَمَا كَانَ لِمُؤْمِنٍ أَن يَقْتُلَ مُؤْمِنًا إِلاَّ خَطَئًا وَمَن قَتَلَ مُؤْمِنًا خَطَئًا فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَدِيَةٌ مُّسَلَّمَةٌ إِلَى أَهْلِهِ إِلاَّ أَن يَصَّدَّقُواْ فَإِن كَانَ مِن قَوْمٍ عَدُوٍّ لَّكُمْ وَهُوَ مْؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَإِن كَانَ مِن قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِّيثَاقٌ فَدِيَةٌ مُّسَلَّمَةٌ إِلَى أَهْلِهِ وَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِّنَ اللّهِ وَكَانَ اللّهُ عَلِيمًا حَكِيمًا۝

 
This suggests that in case of accidental death or complete or partial incapacity of a worker, compensation (monetary or otherwise) must be paid to the worker or their family. A higher compensation to be paid if the fault on the employer’s side is proved.  In Sahih Bukhari, Book of Blood Money; hadith No. 6895 says, “The Prophet (ﷺ) said, “This and this are the same”. He meant the little finger and the thumb”. This shows that the work injury benefits should be provided to the worker in case of either complete invalidity or partial invalidity.

However, evidence from ahadith also suggests that benefits should be provided according to the type of invalidity. For instance, it is reported that “the Messenger of Allah (ﷺ) wrote a letter to the people of Yemen, included in which were the rules of inheritance, the Sunan and the (rules concerning) blood money. He sent it with ‘Arm bin Hazm, and it was read to the people of Yemen, its contents were as follows: “From Muhammad the Prophet to Shurahbil bin ‘Abd Kulal, Nu’aim bin ‘Abd Kulal, Al-Harith bin’ Abd Kulal, Qail dhil-Ru’ain, Mu’afir and Hamdan. To precede” – And in this letter, it said that whoever kills a believer for no just reason is to be killed in return, unless the heirs of the victim agree to pardon him. For killing a person, the Diyah is one hundred camels. For the nose, if it is cut off completely, diyah must be paid, for the tongue, diyah must be paid; for the lips, Diyah must be paid; for the testicles, Diyah must be paid; for the ends, Diyah must be paid; for the backbone, Diyah be paid; for the eyes, Diyah must be paid; for one leg, half the Diyah must be paid; for a blow to the head that reaches the brain, one-third of the diyah must be paid; for a stab wound that penetrates deeply into the body, one-third of the diyah must be paid; for a blow that breaks the bone, fifteen camels must be given; for every digit of the hands or feet, ten camels must be given; for a tooth five camels must be given; for an injury that exposes the bone, five camels must be provided. A man may be killed in return for (killing) a woman and those who deal in gold must pay one thousand dinars”. (Sunan an-Nasa’i: 4853)

أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَتَبَ إِلَى أَهْلِ الْيَمَنِ كِتَابًا فِيهِ الْفَرَائِضُ وَالسُّنَنُ وَالدِّيَاتُ وَبَعَثَ بِهِ مَعَ عَمْرِو بْنِ حَزْمٍ فَقُرِئَتْ عَلَى أَهْلِ الْيَمَنِ هَذِهِ نُسْخَتُهَا ‏‏ مِنْ مُحَمَّدٍ النَّبِيِّ صلى الله عليه وسلم إِلَى شُرَحْبِيلَ بْنِ عَبْدِ كُلاَلٍ وَنُعَيْمِ بْنِ عَبْدِ كُلاَلٍ وَالْحَارِثِ بْنِ عَبْدِ كُلاَلٍ قَيْلِ ذِي رُعَيْنٍ وَمُعَافِرَ وَهَمْدَانَ أَمَّا بَعْدُ ‏‏ ‏.‏ وَكَانَ فِي كِتَابِهِ ‏‏ أَنَّ مَنِ اعْتَبَطَ مُؤْمِنًا قَتْلاً عَنْ بَيِّنَةٍ فَإِنَّهُ قَوَدٌ إِلاَّ أَنْ يَرْضَى أَوْلِيَاءُ الْمَقْتُولِ وَأَنَّ فِي النَّفْسِ الدِّيَةُ مِائَةً مِنَ الإِبِلِ وَفِي الأَنْفِ إِذَا أُوعِبَ جَدْعُهُ الدِّيَةُ وَفِي اللِّسَانِ الدِّيَةُ وَفِي الشَّفَتَيْنِ الدِّيَةُ وَفِي الْبَيْضَتَيْنِ الدِّيَةُ وَفِي الذَّكَرِ الدِّيَةُ وَفِي الصُّلْبِ الدِّيَةُ وَفِي الْعَيْنَيْنِ الدِّيَةُ وَفِي الرِّجْلِ الْوَاحِدَةِ نِصْفُ الدِّيَةِ وَفِي الْمَأْمُومَةِ ثُلُثُ الدِّيَةِ وَفِي الْجَائِفَةِ ثُلُثُ الدِّيَةِ وَفِي الْمُنَقِّلَةِ خَمْسَ عَشَرَةَ مِنَ الإِبِلِ وَفِي كُلِّ أُصْبُعٍ مِنْ أَصَابِعِ الْيَدِ وَالرِّجْلِ عَشْرٌ مِنَ الإِبِلِ وَفِي السِّنِّ خَمْسٌ مِنَ الإِبِلِ وَفِي الْمُوضِحَةِ خَمْسٌ مِنَ الإِبِلِ وَأَنَّ الرَّجُلَ يُقْتَلُ بِالْمَرْأَةِ وَعَلَى أَهْلِ الذَّهَبِ أَلْفُ دِينَارٍ

 
 This states that work injury benefits should be in accordance with the type of disability the worker faces, which depends on the lost body organs. This can also be linked to the capacity to make a living after employment injury. Similarly, Sunan Ul Kubra-Al Bayhaqi, hadith No. 16258 states, “Amr b. Shuaib, on his father’s authority, told that this grandfather said Allah’s Messenger (ﷺ) gave judgment that five camels be paid for every wound which lays bare a bone, and five camels for every tooth”.

Also, Jami’at Tirmidhi, reports that the Messenger of Allah (ﷺ) said: “The blood-money for the fingers on the hands and (the toes of) the feet is the same: Ten camels for each finger”. (Jami` at-Tirmidhi 1391)

دِيَةُ الأَصَابِعِ الْيَدَيْنِ وَالرِّجْلَيْنِ سَوَاءٌ عَشْرٌ مِنَ الإِبِلِ لِكُلِّ أُصْبُعٍ

 
 Similar provisions are located in traditions reported in Sunan Abi Dawud: “The Prophet (ﷺ) said: The fingers are equal, and the teeth are equal. The front tooth and the molar tooth are equal, this and that are equal”, and “The Messenger of Allah (ﷺ) gave judgment that a third of the blood-wit should be paid for an eye fixed in its place”. (Sunan Abi Dawud: 4559 and 4567)

 Islam also supports revising work injury and other benefits workers, based on the cost of living and other factors. As Sunan Abi Dawud reports, “On his father’s authority, said that his grandfather reported that the value of the blood-money at the time of the Messenger of Allah (ﷺ) was eight hundred dinars or eight thousand dirhams, and the blood-money for the people of the Book was half of that for Muslims. He said: This applied till Umar (Allah be pleased with him) became caliph and he made a speech in which he said: Take note! Camels have become dear. So, Umar fixed the value for those who possessed gold at one thousand dinars, for those who possessed silver at twelve thousand (dirhams), for those who possessed cattle at two hundred cows, for those who possessed sheep at two thousand sheep, and for those who possessed suits of clothing at two hundred suits. He left the blood-money for dhimmis (protected people) as it was, not raising it in proportion to the increase he made in the blood-wit”. (Sunan Abi Dawud: 4542) 

حَدَّثَنَا يَحْيَى بْنُ حَكِيمٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ عُثْمَانَ، حَدَّثَنَا حُسَيْنٌ الْمُعَلِّمُ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، قَالَ كَانَتْ قِيمَةُ الدِّيَةِ عَلَى عَهْدِ رَسُولِ اللَّهِ صلى الله عليه وسلم ثَمَانَمِائَةِ دِينَارٍ أَوْ ثَمَانِيَةَ آلاَفِ دِرْهَمٍ وَدِيَةُ أَهْلِ الْكِتَابِ يَوْمَئِذٍ النِّصْفُ مِنْ دِيَةِ الْمُسْلِمِينَ قَالَ فَكَانَ ذَلِكَ كَذَلِكَ حَتَّى اسْتُخْلِفَ عُمَرُ رَحِمَهُ اللَّهُ فَقَامَ خَطِيبًا فَقَالَ أَلاَ إِنَّ الإِبِلَ قَدْ غَلَتْ ‏.‏ قَالَ فَفَرَضَهَا عُمَرُ عَلَى أَهْلِ الذَّهَبِ أَلْفَ دِينَارٍ وَعَلَى أَهْلِ الْوَرِقِ اثْنَىْ عَشَرَ أَلْفًا وَعَلَى أَهْلِ الْبَقَرِ مِائَتَىْ بَقَرَةٍ وَعَلَى أَهْلِ الشَّاءِ أَلْفَىْ شَاةٍ وَعَلَى أَهْلِ الْحُلَلِ مِائَتَىْ حُلَّةٍ ‏.‏ قَالَ وَتَرَكَ دِيَةَ أَهْلِ الذِّمَّةِ لَمْ يَرْفَعْهَا فِيمَا رَفَعَ مِنَ الدِّيَةِ

 Similarly, hadith no. 4564 says, “The Messenger of Allah (ﷺ) would fix the blood-money for accidental killing at the rate of four hundred dinars or their equivalent in silver for townsmen, and he would fix it according to the price of camels. So, when they were dear, he increased the amount to be paid, and when cheap prices prevailed, he reduced the amount to be paid. In the time of the Messenger of Allah (ﷺ), they reached between four hundred and eight hundred dinars, their equivalent in silver being eight thousand dirhams. He said: The Messenger of Allah (ﷺ) gave judgment that those who possessed cattle should pay two hundred cows and those who possessed sheep two thousand sheep. He said: The Messenger of Allah (ﷺ) said: The blood-money is to be treated as something to be inherited by the heirs of the one who has been killed, and the remainder should be divided among the agnates. He said: The Messenger of Allah (ﷺ) gave judgment that for cutting off a nose completely there was full blood-money, one hundred (camels) were to be paid. If the tip of the nose was cut off, half of the blood-money, i.e., fifty camels were to be paid, or their equivalent in gold or in silver, or a hundred cows, or one thousand sheep. For the hand, when it was cut off half of the blood-money was to be paid; for one foot of half, the blood-money was to be paid. For a wound in the head, a third of the blood-money was due, i.e., thirty-three camels and a third of the blood-money, or their equivalent in gold, silver, cows or sheep. For a head thrust which reaches the body, the same blood-money was to be paid. Ten camels were to be paid for every finger, and five camels for every tooth. The Messenger of Allah (ﷺ) gave judgment that the blood-money for a woman should be divided among her relatives on her father’s side, who did not inherit anything from her except the residence of her heirs. If she was killed, her blood-money should be distributed among her heirs, and they would have the right of taking revenge on the murderer. The Messenger of Allah (ﷺ) said: There is nothing for the murderer; and if he (the victim) has no heir, his heir will be the one who is nearest to him among the people, but the murderer should not inherit anything”. (Sunan Abi Dawud: 4564)

قَالَ أَبُو دَاوُدَ وَجَدْتُ فِي كِتَابِي عَنْ شَيْبَانَ، – وَلَمْ أَسْمَعْهُ مِنْهُ – فَحَدَّثْنَاهُ أَبُو بَكْرٍ، – صَاحِبٌ لَنَا ثِقَةٌ – قَالَ حَدَّثَنَا شَيْبَانُ، حَدَّثَنَا مُحَمَّدٌ، – يَعْنِي ابْنَ رَاشِدٍ – عَنْ سُلَيْمَانَ، – يَعْنِي ابْنَ مُوسَى – عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يُقَوِّمُ دِيَةَ الْخَطَإِ عَلَى أَهْلِ الْقُرَى أَرْبَعَمِائَةِ دِينَارٍ أَوْ عَدْلَهَا مِنَ الْوَرِقِ يُقَوِّمُهَا عَلَى أَثْمَانِ الإِبِلِ فَإِذَا غَلَتْ رَفَعَ فِي قِيمَتِهَا وَإِذَا هَاجَتْ رُخْصًا نَقَصَ مِنْ قِيمَتِهَا وَبَلَغَتْ عَلَى عَهْدِ رَسُولِ اللَّهِ صلى الله عليه وسلم مَا بَيْنَ أَرْبَعِمِائَةِ دِينَارٍ إِلَى ثَمَانِمِائَةِ دِينَارٍ أَوْ عَدْلَهَا مِنَ الْوَرِقِ ثَمَانِيَةَ آلاَفِ دِرْهَمٍ وَقَضَى رَسُولُ اللَّهِ صلى الله عليه وسلم عَلَى أَهْلِ الْبَقَرِ مِائَتَىْ بَقَرَةٍ وَمَنْ كَانَ دِيَةُ عَقْلِهِ فِي الشَّاءِ فَأَلْفَىْ شَاةٍ قَالَ وَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏‏ إِنَّ الْعَقْلَ مِيرَاثٌ بَيْنَ وَرَثَةِ الْقَتِيلِ عَلَى قَرَابَتِهِمْ فَمَا فَضَلَ فَلِلْعَصَبَةِ ‏‏ ‏.‏ قَالَ وَقَضَى رَسُولُ اللَّهِ صلى الله عليه وسلم فِي الأَنْفِ إِذَا جُدِعَ الدِّيَةَ كَامِلَةً وَإِنْ جُدِعَتْ ثَنْدُوَتُهُ فَنِصْفُ الْعَقْلِ خَمْسُونَ مِنَ الإِبِلِ أَوْ عَدْلُهَا مِنَ الذَّهَبِ أَوِ الْوَرِقِ أَوْ مِائَةُ بَقَرَةٍ أَوْ أَلْفُ شَاةٍ وَفِي الْيَدِ إِذَا قُطِعَتْ نِصْفُ الْعَقْلِ وَفِي الرِّجْلِ نِصْفُ الْعَقْلِ وَفِي الْمَأْمُومَةِ ثُلُثُ الْعَقْلِ ثَلاَثٌ وَثَلاَثُونَ مِنَ الإِبِلِ وَثُلْثٌ أَوْ قِيمَتُهَا مِنَ الذَّهَبِ أَوِ الْوَرِقِ أَوِ الْبَقَرِ أَوِ الشَّاءِ وَالْجَائِفَةُ مِثْلُ ذَلِكَ وَفِي الأَصَابِعِ فِي كُلِّ أُصْبُعٍ عَشْرٌ مِنَ الإِبِلِ وَفِي الأَسْنَانِ فِي كُلِّ سِنٍّ خَمْسٌ مِنَ الإِبِلِ وَقَضَى رَسُولُ اللَّهِ صلى الله عليه وسلم أَنَّ عَقْلَ الْمَرْأَةِ بَيْنَ عَصَبَتِهَا مَنْ كَانُوا لاَ يَرِثُونَ مِنْهَا شَيْئًا إِلاَّ مَا فَضَلَ عَنْ وَرَثَتِهَا فَإِنْ قُتِلَتْ فَعَقْلُهَا بَيْنَ وَرَثَتِهَا وَهُمْ يَقْتُلُونَ قَاتِلَهُمْ وَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏‏ لَيْسَ لِلْقَاتِلِ شَىْءٌ وَإِنْ لَمْ يَكُنْ لَهُ وَارِثٌ فَوَارِثُهُ أَقْرَبُ النَّاسِ إِلَيْهِ وَلاَ يَرِثُ الْقَاتِلُ شَيْئًا ‏‏ ‏.‏ قَالَ مُحَمَّدٌ هَذَا كُلُّهُ حَدَّثَنِي بِهِ سُلَيْمَانُ بْنُ مُوسَى عَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ النَّبِيِّ صلى الله عليه وسلم ‏.‏ قَالَ أَبُو دَاوُدَ مُحَمَّدُ بْنُ رَاشِدٍ مِنْ أَهْلِ دِمَشْقَ هَرَبَ إِلَى الْبَصْرَةِ مِنَ الْقَتْلِ

These ahadith share the need for changing or revising the compensation for affected workers according to the time and situation (the type of disability). Therefore, the work injury/invalidity benefits (and other benefits) should be updated by the state, keeping in view the welfare of the affected workers.

[1] Survivors’ benefits are seen to be a significant right in Islam. Sahih Bukhari reports that “Allah’s Messenger (ﷺ) said, “The one who looks after and works for a widow and for a poor person is like a warrior fighting for Allah’s cause”. (The narrator Al-Qa’nabi is not sure whether he also said “Like the one who prays all the night without slackness and fasts continuously and never breaks his fast”. (Sahih Bukhari: 6007)

 

‏ السَّاعِي عَلَى الأَرْمَلَةِ وَالْمِسْكِينِ كَالْمُجَاهِدِ فِي سَبِيلِ اللَّهِ ـ وَأَحْسِبُهُ قَالَ، يَشُكُّ الْقَعْنَبِيُّ ـ كَالْقَائِمِ لاَ يَفْتُرُ، وَكَالصَّائِمِ لاَ يُفْطِرُ

 

Also, in Sahih Bukhari, The Book of Divorce, hadith No. 5304 reports, “Allah’s Messenger (ﷺ) said, “The one who looks after an orphan and I will be like this in Paradise”, showing his middle and index fingers and separating them”. (Sahih Bukhari: 5304)

وَأَنَا وَكَافِلُ اليَتِيمِ فِي الجَنَّةِ هَكَذَا» وَأَشَارَ بِالسَّبَّابَةِ وَالوُسْطَى، وَفَرَّجَ بَيْنَهُمَا شَيْئًا

 

These ahadith refer to the importance of survivors’ benefits for workers and require the state to provide this right for the dependants of affected workers. Similarly, it is narrated that “A man freed six slaves of his when he was dying, and he did not have any wealth apart from them. News of that reached the Prophet (ﷺ), and he was angry about that. He said: “I was thinking of not offering the funeral prayer for him”. Then he called the slaves and divided them into three groups. He cast lost among them, then freed two and left four as slaves”. (Sunan an-Nasa’i: 1958)

أَنَّ رَجُلًا أَعْتَقَ سِتَّةً مَمْلُوكِينَ لَهُ عِنْدَ مَوْتِهِ، وَلَمْ يَكُنْ لَهُ مَالٌ غَيْرَهُمْ، فَبَلَغَ ذَلِكَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَغَضِبَ مِنْ ذَلِكَ وَقَالَ: «لَقَدْ هَمَمْتُ أَنْ لَا أُصَلِّيَ عَلَيْهِ»، ثُمَّ دَعَا مَمْلُوكِيهِ فَجَزَّأَهُمْ ثَلَاثَةَ أَجْزَاءٍ، ثُمَّ أَقْرَعَ بَيْنَهُمْ، فَأَعْتَقَ اثْنَيْنِ وَأَرَقَّ أَرْبَعَةً

This hadith implies the importance of survivors’ benefits. Workers may be compelled to contribute to the pension fund for their families’ future.

The Quran and ahadith refer to the provision of survivors’ benefits for dependents (children and parents etc.) left behind after the death of a worker. As stated in Sahih Muslim, “Abu Huraira reported that two women of the tribe of Hudhail fought with each other and one of them flung a stone at the other, killing her and what was in her womb. The case was brought to Allah’s Messenger (ﷺ), and he gave judgment that the diyah (indemnity) of her unborn child is a male or a female slave of the best quality, and he also decided that the diyah of the woman is to be paid by her relative on the father’s side, and he (the Holy Prophet (ﷺ)) made her sons and those who were with them her heirs”. (Sahih Muslim: 1681)

 

اقْتَتَلَتِ امْرَأَتَانِ مِنْ هُذَيْلٍ، فَرَمَتْ إِحْدَاهُمَا الْأُخْرَى بِحَجَرٍ، فَقَتَلَتْهَا وَمَا فِي بَطْنِهَا، فَاخْتَصَمُوا إِلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَضَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّ دِيَةَ جَنِينِهَا غُرَّةٌ عَبْدٌ أَوْ وَلِيدَةٌ، وَقَضَى بِدِيَةِ الْمَرْأَةِ عَلَى عَاقِلَتِهَا، وَوَرَّثَهَا وَلَدَهَا وَمَنْ مَعَهُمْ

 

Parent(s) are entitled to these benefits according to verse 17:23, which says, “And your Lord has commanded you not to worship anyone other than Allah, and treat parents with benevolence. If either or both of them attain old age in your presence, then do not say even ‘Ugh!’ to them, nor reproach them. And always speak to both of them submissively, observing polite manners”. (17:23)

 

وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلاَهُمَا فَلاَ تَقُل لَّهُمَآ أُفٍّ وَلاَ تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلاً كَرِيمًا۝

Similarly, verse 06:151 says, “Say (O Muhammad): “Come, I will recite what your Lord has prohibited you from Join not anything in worship with Him; be good and dutiful to your parents; kill not your children because of poverty – We provide sustenance for you and for them; come not near to Al-Fawahish (shameful sins, illegal sexual intercourse, etc.) whether committed openly or secretly and kill not anyone whom Allah has forbidden, except for a just cause (according to Islamic law). He has commanded you that you may understand”. (06:151)

 

قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ ۖ أَلَّا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا ۖ وَلَا تَقْتُلُوا أَوْلَادَكُم مِّنْ إِمْلَاقٍ ۖ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ ۖ وَلَا تَقْرَبُوا الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ ۖ وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ ۚ ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَعْقِلُونَ۝

In view of the above verses, it is not only an individual’s responsibility but also the responsibility of the state to provide social protection to the elderly. Parents’ entitlement to dependents’ benefits is also mentioned in Sunan Abi Dawud which reports that “A man came to the Prophet (ﷺ) and said: Messenger of Allah (ﷺ), I have property and children, and my father finishes my property. He replied; “You and your property belong to your father; your children come from the pleasantest of what you earn; so, enjoy from the earning of your children”. (Sunan Abi Dawud: 3530)

 

أَنَّ رَجُلًا أَتَى النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: يَا رَسُولَ اللَّهِ، إِنَّ لِي مَالًا وَوَلَدًا، وَإِنَّ وَالِدِي يَحْتَاجُ مَالِي؟ قَالَ: «أَنْتَ وَمَالُكَ لِوَالِدِكَ، إِنَّ أَوْلَادَكُمْ مِنْ أَطْيَبِ كَسْبِكُمْ، فَكُلُوا مِنْ كَسْبِ أَوْلَادِكُمْ

 

Doing good to parents and thanking them can also be in the form of keeping their share in the survivors’ benefits if they were actual dependents of the deceased worker. The Quran says the following: “And We emphatically enjoined upon man (to do good) to his parents—whose mother bore him (in her reproductive system) in pain after pain, and whose weaning also takes two years (and commanded him:) ‘Give thanks to Me and to your parents. (You) shall return to Me alone”. (31:14)

 

وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَى وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ ۝

 

In another instance, the Quran commands as follows: “And cooperate with them in worldly affairs in a decent manner”. (31:15)

وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا ۝

Any children left behind by the worker are also entitled to survivors’ benefits by the state until they reach the age when they are able to fend for themselves, as verse 06:152 says, “And come not near to the orphan’s property, except to improve it, until he (or she) attains the age of full strength; and give full measure and full weight with justice. We burden not any person, but that which he can bear. And whenever you give your word (i.e., judge between men or give evidence, etc.), tell the truth even if a near relative is concerned, and fulfil the Covenant of Allah, This He commands you, that you may remember”. (06:152)

 

وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُ ۖ وَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ ۖ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا قُرْبَىٰ ۖ وَبِعَهْدِ اللَّهِ أَوْفُوا ۚ ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَذَكَّرُونَ۝

 

Same is the case in verse 17:34, which states, “And come not near to the orphan’s property except to improve it until he attains the age of full strength. And fulfil (every) covenant. Verily! the covenant will be questioned about”.  (17:34)

 

وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُ ۚ وَأَوْفُوا بِالْعَهْدِ ۖ إِنَّ الْعَهْدَ كَانَ مَسْئُولًا۝

 

There is also support in the hadith for means-testing (concerning entitlement to benefits) when distributing survivors’ benefits. Sahih Bukhari reports that “The Prophet (ﷺ) said, “I am closer to the believers than their selves in this world and the Hereafter, and if you like, you can read Allah’s Statement: “The Prophet (ﷺ) is closer to the believers than their own selves”. (33.6). So, if a true believer dies and leaves behind some property, it will be for his inheritors (from the father’s side), and if he leaves behind some debt to be paid or needy offspring, then they should come to me as I am the guardian of the deceased”. (Sahih Bukhari: 2399)

 

مَا مِنْ مُؤْمِنٍ إِلَّا وَأَنَا أَوْلَى بِهِ فِي الدُّنْيَا وَالآخِرَةِ، اقْرَءُوا إِنْ شِئْتُمْ: {النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ

[الأحزاب: 6] فَأَيُّمَا مُؤْمِنٍ مَاتَ وَتَرَكَ مَالًا فَلْيَرِثْهُ عَصَبَتُهُ مَنْ كَانُوا، وَمَنْ تَرَكَ دَيْنًا أَوْ ضَيَاعًا، فَلْيَأْتِنِي فَأَنَا مَوْلاَهُ

Similarly, Sahih Muslim reports the Prophet (ﷺ) as saying, “By Him in Whose Hand is the life of Muhammad (ﷺ), there is no believer on the earth with whom I am not the nearest among all the people. He who amongst you (dies) and leaves a debt, I am there to pay it, and he who amongst you (dies) leaving behind children I am there to look after them. And he who amongst You leaves behind the property, that is for the inheritor whoever he is”. (Sahih Muslim: 1619)

 

وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، إِنْ عَلَى الْأَرْضِ مِنْ مُؤْمِنٍ إِلَّا أَنَا أَوْلَى النَّاسِ بِهِ، فَأَيُّكُمْ مَا تَرَكَ دَيْنًا، أَوْ ضَيَاعًا فَأَنَا مَوْلَاهُ، وَأَيُّكُمْ تَرَكَ مَالًا، فَإِلَى الْعَصَبَةِ مَنْ كَانَ

These ahadith imply that the state should regulate the distribution of benefits to the dependents of affected workers by making certain what the conditions are of the affected workers before distributing the benefits to the families. Keeping in view the story of Ibrahim (AS) where the Quran refers to “And Ibrahim (Abraham) made that (formula of the Oneness of Allah) the lasting word amongst his descendants and race so that they may remain bent (towards Allah)”, we are of the view that survivors’ benefit must be provided to the dependents, on means testing and need basis. (43:28)

 

وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ لَعَلَّهُمْ يَرْجِعُونَ ۝

Workers also have a responsibility to get registered with the social security institution (especially those in self-employment) to ensure that the dependents and survivors have social protection in the event of a worker’s death. The Prophet (ﷺ) once said: “Indeed, to leave your family in a state of prosperity is better than leaving them in a state (of indigence) where they beg people for help”. (Adab al Mufrad: 520)

وَإِنَّكَ أَنْ تَدَعَ أَهْلَكَ بِخَيْرٍ”، أَوْ قَالَ‏:‏ “بِعَيْشٍ، خَيْرٌ مِنْ أَنْ تَدَعَهُمْ يَتَكَفَّفُونَ النَّاسَ”، وَقَالَ بِيَدِهِ‏