Presented by Zia H Shah MD

Audio teaser: Raising Daughters Shields Parents from Hellfire

This report examines the comprehensive Islamic framework regarding the upbringing of female children and relatives, focusing specifically on the high-ranking spiritual rewards promised for their benevolent care. Through an exhaustive analysis of primary traditions found in the canonical collections of Sahih Muslim, Sunan Ibn Majah, and Jami` at-Tirmidhi, this study elucidates the transition from pre-Islamic marginalization to a Prophetic ethic of compassion. The report details the specific Arabic textual references, linguistic nuances of terms such as Ihsan and ‘ala, and the theological implications of the Prophet’s ﷺ visual metaphors, specifically the joining of fingers to indicate proximity in the afterlife. By synthesizing historical context with contemporary scholarly commentary, the analysis demonstrates how the treatment of daughters and sisters serves as a primary metric for a believer’s salvation and ethical excellence.

Historical Genesis: The Pre-Islamic Context and the Necessity of Reformation

The emergence of the Prophetic traditions regarding the care of daughters cannot be understood in a vacuum. It was a targeted response to the prevailing socio-economic and cultural structures of pre-Islamic Arabia, an era termed Jahiliyyah or the Age of Ignorance. In this tribal society, the value of an individual was often determined by their utility in warfare and their ability to contribute to the economic survival of the clan in a harsh desert environment. Within such a framework, female children were frequently perceived as a liability rather than an asset.   

One of the most profound markers of this era was the practice of female infanticide, known as wa’d al-banat. Historical and Quranic accounts portray a society where the birth of a daughter was met with psychological distress and social shame. The Quranic narrative describes the father’s face turning “dark” with suppressed grief upon receiving news of a daughter’s birth, leading him to hide from his community while contemplating whether to keep the child in humiliation or bury her alive. This practice was rooted in several complex factors, including the fear of future poverty due to frequent famines and the dread of tribal dishonor should the daughter be captured and enslaved during inter-tribal raids.   

Factor of Marginalization	Societal Manifestation	Impact on Female Children
Economic Utility	View of children as labor or military assets.	Daughters seen as “mere ornaments” unable to participate in tribal defense.
Tribal Honor Code	Fear of capture (saba) in warfare.	Infanticide practiced to prevent the possibility of a daughter bringing shame through enslavement.
Resource Scarcity	Recurrent famines and lack of a social safety net.	Prioritization of male offspring who could procure resources through raiding or labor.
Cultural Perception	Association of femininity with weakness and shame.	Systematic devaluation of the female role in the domestic and public spheres.

Islam introduced a radical departure from these norms, not merely by prohibiting the physical act of infanticide but by elevating the status of the daughter to a source of divine blessing and a gateway to Paradise. The Prophetic traditions examined in this report provided the theological and emotional incentive for fathers to abandon these “rocks of ignorance” and embrace a new ethic of care.   

Textual Foundations: The Corpus of Virtues Regarding Daughters and Sisters

The virtue of raising daughters is established through a series of authentic narrations that categorize the reward into three primary outcomes: protection from Hellfire, entry into Paradise, and intimate proximity to the Prophet ﷺ in the afterlife.   

Nearness to the Prophet ﷺ: Sahih Muslim 2631

A foundational text in this corpus is narrated by Anas ibn Malik, a companion who served the Prophet ﷺ for a decade and witnessed the domestic application of these teachings. This Hadith is categorized within the “Book of Virtue, Enjoining Good Manners, and Joining of the Ties of Kinship”.   

Arabic Text Reference: حَدَّثَنِي عَمْرٌو النَّاقِدُ، حَدَّثَنَا أَبُو…source عُبَيْدِ اللَّهِ بْنِ أَبِي بَكْرِ بْنِ أَنَسٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ مَنْ عَالَ جَارِيَتَيْنِ حَتَّى تَبْلُغَا جَاءَ يَوْمَ الْقِيَامَةِ أَنَا وَهُوَ كَهَاتَيْنِ ‏”‏ ‏.‏ وَضَمَّ أَصَابِعَهُ ‏.‏    

Translation: Anas ibn Malik reported that the Messenger of Allah ﷺ said: “He who brought up two girls properly until they grew up, he and I would come (together) on the Day of Resurrection like this”—and he joined his fingers together.   

The visual gesture mentioned in the text is a powerful pedagogical tool used by the Prophet ﷺ to demonstrate ontological closeness. By joining or interlacing his fingers, he signaled that the person who fulfills this responsibility would not merely enter Paradise but would reside in the highest stations, adjacent to the Prophetic presence.   

The Admittance to Paradise: Sunan Ibn Majah 3670

Sunan Ibn Majah includes a narration from Abdullah ibn Abbas that emphasizes the duration of the relationship and the benevolence required during that period.

Arabic Text Reference: حَدَّثَنَا الْحُسَيْنُ بْنُ الْحَسَنِ، حَدَّثَنَا ابْنُ الْمُبَارَكِ، عَنْ فِطْرٍ، عَنْ أَبِي سَعْدٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ “‏ مَا مِنْ رَجُلٍ تُدْرِكُ لَهُ ابْنَتَانِ فَيُحْسِنُ إِلَيْهِمَا مَا صَحِبَتَاهُ أَوْ صَحِبَهُمَا إِلاَّ أَدْخَلَتَاهُ الْجَنَّةَ ‏”‏ ‏.‏    

Translation: It was narrated from Ibn Abbas that the Messenger of Allah ﷺ said: “There is no man whose two daughters reach the age of puberty and he treats them kindly for the time they are together, but they will gain him admittance to Paradise”.   

This narration is graded as Sahih (authentic) and highlights that the daughters themselves become the intercessors or the direct cause of the father’s entry into the Garden. The focus on the period “they are together” suggests that the reward is contingent upon a lifelong commitment to kindness rather than a temporary phase of care.   

Expansion to Sisters: Jami` at-Tirmidhi 1916

The Prophetic message extended the duty of care beyond the parent-child dynamic to include the support of sisters, ensuring that every female in the family structure was afforded protection and dignity.   

Arabic Text Reference: حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، أَخْبَرَنَا ابْنُ عُيَيْنَةَ، عَنْ سُهَيْلِ بْنِ أَبِي صَالِحٍ، عَنْ أَيُّوبَ بْنِ بَشِيرٍ، عَنْ سَعِيدٍ الأَعْشَى، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ مَنْ كَانَ لَهُ ثَلاَثُ بَنَاتٍ أَوْ ثَلاَثُ أَخَوَاتٍ أَوِ ابْنَتَانِ أَوْ أُخْتَانِ فَأَحْسَنَ صُحْبَتَهُنَّ وَاتَّقَى اللَّهَ فِيهِنَّ فَلَهُ الْجَنَّةُ ‏”‏ ‏.‏    

Translation: Abu Sa’eed Al-Khudri narrated that the Messenger of Allah ﷺ said: “Whoever has three daughters, or three sisters, or two daughters, or two sisters and he keeps good company with them and fears Allah regarding them, then Paradise is for him”.   

This narration, graded as Hasan (good/authentic), explicitly couples the act of support with Taqwa (fear of Allah). It implies that the treatment of one’s female relatives is a direct reflection of one’s religious integrity and consciousness of the Divine observer.   

Linguistic and Jurisprudential Nuance: Defining Care and Maturity

The rewards specified in these traditions are anchored in several key Arabic terms that define the scope and nature of the required actions. Understanding these terms is essential for a professional grasp of the Hadith’s requirements.

The Mechanism of ‘Aala (Sponsorship and Support)

The term man aala (whoever supports) appears in the Sahih Muslim and Al-Adab Al-Mufrad versions. Linguistically, ‘aala signifies more than financial maintenance; it implies taking full responsibility for another’s well-being, including their emotional, physical, and developmental needs. It suggests a “burden” that is carried with willingness and mercy. In a legal sense, while nafaqah (maintenance) is an obligation for a father toward his daughters until they marry or reach maturity, the Hadith elevates this legal requirement into a spiritual endeavor.   

The Reach of Maturity (Balagh)

The phrase hatta tablugha (until they reach maturity/puberty) defines the primary window of this specific reward. This refers to the vulnerable period of childhood and adolescence when a daughter is most dependent on her guardian for protection, guidance, and character formation. However, scholarly commentary suggests that the “kindness” mentioned in other narrations as “for as long as they are with him” implies a lifelong ethic of care that does not terminate at a specific biological milestone.   

The Requirement of Ihsan (Excellence)

The term fayuhsinu ilayhin (and he treats them well/with excellence) is the spiritual core of these traditions. Ihsan is a higher level of faith than Islam or Iman; it involves acting with the awareness that Allah is watching even if the actor does not see Him. In the context of parenting, Ihsan necessitates:   

• Providing for physical needs (food, clothing, and drink) from legitimate earnings.   
• Ensuring an education that empowers the daughter with knowledge and religious values.   
• Protecting their dignity and honor in a society that might otherwise exploit them.   
• Exercising patience (Sabr) when faced with the fatigue or financial strain of child-rearing.   

Terminological Component	Meaning in Context	Source/Reference
‘Aala	Complete sponsorship (financial + emotional).	Sahih Muslim 2631
Jariyah	A young girl; emphasizes the stage of vulnerability.	Sahih Muslim 2631
Ihsan	Spiritual excellence in treatment.	Sahih Bukhari 5649, Muslim 2629
Suhbah	Companionship; implies a relational bond.	Sunan Ibn Majah 3670
Tablugha	Reaching puberty/adulthood; defines the “test” period.	Sahih Muslim 2631

The Theology of “The Test”: Daughters as a Shield from Hellfire

A significant subset of these traditions, largely narrated by Aisha, refers to daughters as a “test” (ibtila). This linguistic choice is profound; it suggests that children are a means through which a parent’s character and faith are refined and ultimately judged.   

Aisha recounted an incident where a woman came to her house seeking charity for her two daughters. Finding only a single date, Aisha gave it to the woman, who immediately divided it between her daughters and ate nothing herself. Upon hearing this, the Prophet ﷺ remarked: “Whoever is tested (ubtuliya) with daughters in any way and treats them well (ahsana ilayhin), they will be a shield (sitr) for him from Hellfire”.   

This “test” involves several dimensions. First, it refers to the physical and mental fatigue associated with raising children in a resource-constrained environment. Second, it acknowledges the historical social bias against daughters, making their proper care a counter-cultural act of devotion. Third, it identifies daughters as potentially more economically vulnerable than sons in certain societies, thereby placing a greater long-term responsibility on the guardian.   

The “shield” (sitr or hijab) described by the Prophet ﷺ is an eschatological reality. It suggests that the benevolence shown to these children creates a barrier in the afterlife that prevents the guardian from entering Hellfire. This reframes the daughter—once seen as a source of tribal shame—as the very reason for a man’s salvation.   

Comparative Analysis: Daughters vs. Orphan Care

The Prophet ﷺ used identical visual metaphors for both the care of daughters and the care of orphans. In both cases, he joined his fingers to indicate that the practitioner would be his neighbor in Paradise. This comparison is highly significant as it places the domestic role of a parent on the same spiritual plane as one of the most emphasized communal duties in Islam: the protection of the fatherless.   

The commonality between orphans and daughters in the seventh-century Arabian context was their shared vulnerability. Both groups lacked the military strength to defend themselves and the independent economic status to sustain themselves. By linking their care to the highest possible reward—Prophetic proximity—Islam established a “protectionist” ethic that prioritized the most marginalized members of society.   

Feature of Comparison	Care of Two Daughters	Care of an Orphan
Prophetic Gesture	Joining of fingers (index and middle).	Joining of fingers (index and middle).
Symbolism of Gesture	Extreme closeness in Paradise.	Extreme closeness in Paradise.
Theological Motivation	Refuting Jahili gender bias.	Emphasizing social justice for the weak.
Specific Rewards	“Shield from Fire” and “Paradise”.	“Entrance to Paradise”.

The nuance in the gesture is often explained by scholars such as Al-Nawawi. In the context of prayer, the index finger signifies the Oneness of Allah (Tawhid), but in these traditions, the use of two fingers indicates a pairing or partnership between the Prophet ﷺ and the doer of good. This suggests that compassionate parenting is not a secondary religious activity but is central to the mission of the Messenger.   

Practical and Psychological Dimensions of Ihsan in Parenting

The Prophetic traditions do not view Ihsan as a sterile legal requirement but as a holistic model of parenting that includes emotional validation and play.

The Role of Play and Lightheartedness

Research into the Prophetic methodology reveals an emphasis on active participation in a child’s world. The Prophet ﷺ is noted for saying, “The child’s playfulness in his childhood causes his intellect to strengthen in his adult age,” and “One who has a child with him has to treat him like a child”. By asking Aisha about her toys or engaging in gentle interactions with the children of his companions, he modeled an environment where the psychological needs of daughters were met with the same seriousness as their physical needs.   

This playful engagement is viewed by contemporary scholars as an embodiment of Ihsan because it fosters “positive emotions” and “reduces stress,” contributing to a child’s long-term mental health. For the father, this constitutes part of the “test” mentioned in the Hadith: whether he can set aside his adult concerns and tribal gravity to provide the mercy and joy that a daughter requires for healthy development.   

Equity and the Refutation of Male Preference

A critical component of Ihsan in this context is the categorical prohibition of preferring male children over females. One narration states: “If anyone has a female child, and does not bury her alive, or slight her, or prefer his male children to her, Allah will bring him into Paradise”. This directly targets the cultural residue of the Jahiliyyah period where males were prioritized for resources and education.   

The Prophetic mandate for equity ensures that:

• Resources are distributed fairly: Daughters should not be “slighted” in terms of food, clothing, or financial support.   
• Emotional affection is balanced: The father must avoid showing favoritism that could lead to a sense of inferiority in the daughter.   
• Education is prioritized: The Prophet ﷺ ensured that women had opportunities for education, sometimes designating specific days for them to learn from him.   

Scholarly Commentary: Is the Reward Exclusive to Fathers?

An important question raised by the text is whether these rewards apply exclusively to fathers or if mothers share in this spiritual bounty. Scholarly interpretations, supported by the context of Aisha’s narration about the woman and the date, indicate that the reward is for whoever takes on the responsibility of care.   

The mother who sacrificed her own sustenance for her daughters was the first to receive the promise of “shielding from the Fire” in Aisha’s report. Furthermore, the mention of “whoever has three sisters” in Jami` at-Tirmidhi proves that the virtue is tied to the act of protection and support (‘ala), not merely the biological status of fatherhood. Thus, a brother, an uncle, or a mother who raises female relatives with Ihsan and Taqwa is equally entitled to the promise of Prophetic proximity.   

Scholars also discuss the “numerical” variations in these Hadith. While the primary narrations mention “two” or “three” daughters, the consensus is that the reward is attainable even with “one” daughter, provided the quality of treatment meets the standard of Ihsan. This interpretation is supported by reports where companions asked, “And what about one?” and the Prophet ﷺ confirmed the same reward.   

The Central Message: Islam as a Social and Spiritual Reformer

The collective evidence from these traditions conveys a singular, powerful message: in the Islamic worldview, the female child is a sacred trust whose presence is a divine test of a guardian’s character and a primary vehicle for their salvation.   

Reframing the “Shame” of the Daughter

By making daughters a “shield from Hellfire,” the Prophet ﷺ completely inverted the Jahili logic. If the pre-Islamic Arab feared that a daughter would be his “Hell” (through social shame or poverty), the Islamic message taught that she would be his “Heaven” (through her role as a spiritual intercessor). This was not merely a change in social etiquette but a profound theological shift that altered the very identity of the Muslim family.   

The Domestic Sphere as a Path to Saintliness

These Hadith emphasize that high-ranking spiritual status—ordinarily associated with grand acts of martyrdom, extensive scholarship, or constant prayer—is also achievable through the seemingly mundane acts of domestic care. The act of “feeding them, giving them to drink, and clothing them” from one’s honest earnings is elevated to an act of worship (Ibadah) that competes with the highest forms of religious devotion.   

Ensuring Life and Dignity

The central message is one of life over death and dignity over humiliation. By guaranteeing Paradise for those who “do not bury her alive” and “treat her kindly until she grows up,” Islam institutionalized the protection of women from infancy through maturity. It established that a society’s ethical health can be measured by how it treats its most vulnerable female members.   

Contemporary Relevance and the Mitigation of Modern Biases

The Prophetic traditions concerning daughters remain a critical corrective in the modern world. Issues such as gender-biased sex selection, unequal distribution of educational resources, and the lingering cultural perception of daughters as “burdens” persist in various global contexts.   

The Islamic model offers a robust response to these challenges:

• Against Selective Abortion/Testing: The categorical prohibition of infanticide and the valuing of every female life regardless of economic “utility” provide a clear ethical boundary.   
• For Emotional Health: The emphasis on suhbah (companionship) and play addresses the need for fathers to be emotionally involved in their daughters’ lives, countering “toxic” or “distant” parenting models.   
• Regarding Responsibility: For those who fear the “responsibility” of raising girls in a complex social environment, the Hadith provide the ultimate incentive: that this very difficulty is what earns the nearness of the Prophet ﷺ.   

The teachings remind the believer that a daughter is not a potential “mistake” or a source of future family “scrutiny,” but a divine opportunity to practice Taqwa and earn an exalted status in the hereafter.   

Thematic Epilogue: The Transcendent Ethic of the Female Child

The Prophetic traditions concerning the upbringing of daughters and sisters represent a monumental turning point in human ethical development. By transforming a child once considered a mark of tribal shame into a “shield from the Fire” and a “neighbor in Paradise,” Islam did more than provide a legal safety net; it offered a new spiritual vision of femininity. The daughter became a sacred trust (Amanah), and the quality of her upbringing became a primary metric for the father’s moral worth.

The visual metaphor of the joined fingers—used by the Prophet ﷺ to describe his proximity to those who care for girls—is a perpetual call to excellence. It signals that the path to the highest reaches of the Garden is not paved only with grand public deeds, but with the quiet, persistent kindness shown within the walls of the home. The acts of feeding, clothing, educating, and loving a daughter with patience are not mere domestic duties; they are acts of profound soteriological significance.

In this framework, the central message of Islam is one of radical mercy. It teaches that the Divine looks with favor upon those who protect and cherish the vulnerable, particularly when cultural forces push for their marginalization. To raise a daughter with Ihsan is to participate in the Prophetic mission of mercy, turning a biological relationship into a journey toward the Divine presence. The legacy of these Hadith is a society where the female child is celebrated as a blessing, a protection, and a gateway to the eternal proximity of the Messenger of Allah ﷺ.