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Complete information about AAG NAMA


Dear Sir,

Kindly please give me full information this topic Aag Nama any person what do own life after gateaway family

Thanks & Regards ,


Salamun Alaykum

Thank you for your query.

The question isn’t very clear for me but if you mean Aaq al-Walidayn(disobedient to parents) by Aag Nama then I will present some traditions regarding it. If you had meant something else by Aag Nama then please clarify what exactly you mean so I can re answer correctly appropriate to the question.

First we will have a look at What Is ‘Aqq Al-Walidayn? Allama Majlisi writes in his commentary on al-Kafi:

‘Aqq al-Walidayn means that the son or the daughter cause disrespect to parents by speech or actions. Or they do not obey them in matters which are within reason and matters which are not in any way against religion.

‘Aqq al-Walidayn is absolutely Haram. The books of traditions of both the Shi’as as well as the Sunnis validate this fact.

To look at the parents with anger is ‘Aqq, to cause unhappiness to the parents results in ‘Aqq. It is Haram to take any step, which one is sure, will displease the parents.

‘Aqq Al-Walidayn (Disobedience To Parents)
Those Who Are Disobedient To Their Parents
The Greater Sin is to be disobedient to one’s parents as expressly mentioned in the traditions from the Holy Prophet (S) and the Pure Imams (‘a). These have already been quoted in the first chapter. A tradition of the Prophet (S) says that the greatest sins are Shirk and to be disobedient to one’s parents. The seriousness of disobedience to parents as a Greater sin can be gauged from the fact that the Holy Prophet (S) has mentioned it along with Shirk which is the greatest of all Greater sins, and unforgiveable. “‘Aqq – عاق is a sin, the punishment of which is promised in the Qur’an and the traditions.

The words of Hazrat Isa (‘a) as quoted by the Qur’an are:
“And dutiful to my mother, and He has not made me insolent, unblessed.” (Surah Mariyam/32).
As Isa (‘a) did not have a father, his mother is alone mentioned. In the same Surah, both the father and mother of Hazrat Yahya (‘a) are mentioned.
Both the verses mention Three characteristics of the disobedient child (
‘Aqq al-Walidayn عاق الوالدین ).

1) ‘Jabbar’ (insolent)

2) ‘Shaqi’ (unblessed)

3) ‘Asi’ (disobedient)

Tradition Regarding ‘Aqq Al-Walidayn
The Holy Prophet (S) says:
“Beware! Abstain from angering the parents. The fragrance of Paradise is perceived even at a distance of a thousand years, but those who are disobedient to parents and those who cut off ties with relatives will not be able to smell it.”
The Holy Prophet (S) also said.
“One who displeases the parents, (it is as if) he has displeased Allah. One who angers both his parents (it is as if) he has angered Allah.”
Read in detail on:

After reading about the Aaq al-Walidayn, one of the question which arises is what are the limits of obeying parents which will be answered here below:

Question: What are the limits of obeying one’s parents?

Answer: The duty of a child towards his parents is of two kinds:

The First: To be kind towards them by providing for them, if they are in need. To provide for their day-to-day needs. To respond to their requests that are related to their daily lives at a level that is normal and usual for a human being, in the sense that if he refuses to fulfill them, it would be regarded as “not being good to them” and that would differ depending on whether they are healthy and strong or ill and weak.

The Second: To behave towards them kindly, by not offending them in word or action, even if they are unjust to him. In some religious text, it says, “And if they hit you, do not shun them; instead say, ‘May Allãh forgive you.’”

This is as far as it relates to the parents’ situation. As for those issues concerning the affairs of the child himself by which he could offend one of the parents, these are of two kinds:

The First: If the parent’s distress results from his concern for the child, it is forbidden for the child to do something that would distress his parent, irrespective of whether or not the parent has prevented him from it.

The Second: If the parent’s distress results from of his own evil characteristics (for example, dislike for the good of this world or the hereafter for his child), this kind of distress has no bearing on the child, thus, it is not obligatory on the child to submit to this kind of desires.

It becomes clear from this that, on its own, obeying the parents in their personal commands is not obligatory. And Allãh knows the best.

May Allah(swt) grant you success


Syed Haider