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Shiavault - a Vault of Shia Islamic Books The Family Life of Islam Part Four : Relatives 38. RIGHTS OF OTHER RELATIVES . . . And fear Allah, through Whom you demand your mutual (rights), and (reverence) the (relations of) wombs (that bore you); for surely Allah ever watches over you. ( Qur'an, 4:1 ) The right of those relatives who are not among the "dependants" is called "silat ar-rahim" in Islamic language. Literally it means "to join the womb".

As the relatives are joined together through birth, this term practically means "to do good to relatives". It is here that Islamic ethics and the principle of mutual sympathy and love bring out the beauty of Islam. In the first section we have explained briefly the importance and virtues of this aspect of Islamic ethics. The finer instincts of human nature do demand that relatives behave with mutual sympathy and cooperation, and should deal gently with the another.

Apart from the spiritual benefits, "silat arrahim" maintains the unity of the family; the confidence that there are people who are always ready to extend their helping hands in time of need, creates peace of mind and contentment of heart. on the other hand, "qat` ar-rahim " (severing the relationship) creates strife and conflict and the unity of the family is shattered.

It is common knowledge that disunity in the family always brings in its wake disgrace and misfortune, and opens the door of need and poverty. The Qur'an and ahadith have emphasized these aspects of "silat ar-rahim ", as will be seen in the following pages. 39. THE VIRTUES OF 'S I`LAT AR-RAHIM' ACCORDING TO QUR'AN AND HADITH We have earlier mentioned this ayah (O' Prophet), tell them that whatever (wealth) ye spend, it is (primarily) for the parents and relatives . . .

( Qur'an, 2:215) Another ayah says And remember We took a covenant from the Children of Israel that worship none but Allah, and do good to your parents and relatives . . . ( Qur'an, 2:83) These two ayat show that doing good to the relatives is next in importance to the obedience of parents. The ayah mentioned at the beginning of this section creates the same impression.

al-Imam `Ali ibn Musa ar-Rida (a.s.) has commented on that ayah in these words Verily, Allah ordered three things joined with three things . . . and ordered to fear Him joined by "silat ar-rahim " - thus one who did not `join his relationship' did not fear Allah.