SRINAGAR — The increasing visibility of old age homes in the Kashmir Valley has ignited a significant societal debate, drawing strong condemnation from religious authorities and prompting a re-evaluation of elder care practices in the region. This trend is being viewed not merely as a social shift, but as a direct challenge to deeply rooted Islamic and cultural values that traditionally emphasize familial responsibility for the elderly.
Grand Mufti of Jammu and Kashmir, Mufti Nasirul Islam, has unequivocally declared the concept of “Old Age Homes” as “Non-Shariah.” Grand Mufti’s stance is rooted in fundamental Islamic teachings, which underscore the paramount importance of caring for, respecting, and serving parents and elders, especially in their twilight years. The Holy Quran and Prophetic Hadiths consistently exhort believers towards kindness and compassion for their parents. A powerful verse from Surah Bani Israel (23-24) serves as a divine command: “And your Lord has commanded that you worship none but Him, and be good to your parents. If one or both of them reach old age with you, do not say to them a word of disapproval, nor rebuke them, but speak to them with kindness. And lower your hand to them with humility and compassion, and say: My Lord! Have mercy on them as they brought me up when I was a child.” This scripture highlights the spiritual and moral obligation of children to provide unwavering care for their aging parents.
In a region that proudly identifies as India’s only Muslim-majority state, the very existence of old age homes raises poignant questions about the erosion of traditional family structures and the potential societal impact of such institutions. The expectation, aligned with both religious teachings and historical precedent, is that the elderly are integrated within the family unit, receiving care and companionship from their children and relatives.
The suggestion from religious circles is clear: if circumstances truly necessitate external support for the elderly, such individuals should ideally be accommodated in institutions akin to ‘Darul Aman’ (abode of peace/shelter homes) rather than conventional old age homes. While Darul Aman facilities in some contexts primarily cater to women in distress, the underlying principle of providing a safe, dignified, and supportive environment in line with Islamic values could be adapted to encompass the needs of elderly individuals who may, for unavoidable reasons, require institutional care.
This emphasis on Darul Aman reflects a desire for a model that prioritizes welfare, respect, and a sense of belonging, as opposed to facilities that might be perceived as separating elders from their families and cultural context. It signals a call for solutions that align with the compassionate ethos of Islamic principles, fostering community-based support systems and reinforcing the sacred bond between generations. The growing concern thus calls for a renewed focus on strengthening family values and exploring community-centric alternatives to ensure the dignified and respectful care of Kashmir’s elderly population.