QUR’ANIC PERSPECTIVES ON CARING FOR THE ELDERLY

This article aims to describe the amount of attention that the Qur’ân has given to the problems of caring for the elderly. The author examined this topic using thematic interpretation methods by collecting âyahs that are closely related to keywords in the study, according to the induction (istiqrâ’) method. Among the main conclusions in this paper, there were many words used in the Qur’ân which refer meaning of elderly such as al-kibar, ‘ajûz, syeikh, arzal al-‘umr, wahana al-‘azhm, dha‘f, and syaibah and their derivations. Al-Qur’ân suggests that old age is an extended period; there are ordinary elderly and late elderly, each has different characteristics. In caring for the elderly, several Qur’ânic principles should always be considered, among them; glorifying and honouring the elderly is one of the main characteristics of Islamic society. It is hoped that through these qur’ânic principles, care and respect for the elderly will be better among the Muslim community, especially in Indonesia. Abstrak: Tulisan ini bertujuan untuk mendeskripsikan besarnya perhatian yang diberikan al-Qur’ân terhadap permasalahan pemeliharaan lansia. Penulis mengkaji topik ini dengan menggunakan metode tafsir tematis, dengan menghimpun ayat-ayat yang berkaitan erat dengan kata-kata kunci dalam kajian, sesuai dengan metode istiqrâ’ (induksi). Di antara kesimpulan pokok dalam tulisan ini, ada begitu banyak kata yang digunakan al-Qur’ân untuk menunjukkan makna lansia seperti al-kibar, ‘ajûz, syeikh, arzal al-‘umr, wahana al-‘azhm, dha‘f, dan syaibah. Al-Qur’ân mengisyaratkan bahwa usia tua adalah masa yang panjang; ada lansia biasa dan lansia akhir, masing-masing memiliki karakteristik yang berbeda. Dalam merawat lansia, beberapa prinsip al-Qur’an harus selalu diperhatikan, di antaranya; memuliakan dan menghormati orang yang lebih tua merupakan salah satu ciri utama masyarakat Islam. Diharapkan melalui prinsip-prinsip al-Qur’ân ini, kepedulian dan penghormatan terhadap orang tua akan semakin baik di kalangan umat Islam, khususnya di Indonesia.


Introduction
Human life in the world goes through several stages, beginning with a period of weakness when a person is born as a baby and is completely reliant on those around him, followed by a period of strength as he progressed through adolescence, youth, and adulthood, and finally a period of weakness as he grew older and began to lose one by one of his strengths. This fact is confirmed by Allâh in Q.S. al-Rûm/30:54; where Allâh asserts that He is the One who created man from weakness, then made after weakness into strength, then made after strength weakness and white hair. Allâh creates what He wills, because He is All-Knowing, All-Powerful.
The elderly are revered in Islam, and they are glorified. In general, the Qur'ân emphasizes children's responsibility to serve their parents, although this requirement gets more forceful and repeated as both parents grow older. If both parents are still living, this is a unique opportunity for a youngster to commit himself to his parents.
One of the âyahs that become an important guide in filial piety to both parents is Q.S. al-Isrâ'/17:23-24, Allâh says: "wa qadhâ rabbuka allâ ta'budû illâ iyyâhu wa bi al-wâlidaini ihsânâ, immâ yablughanna 'indaka al-kibara ahaduhumâ au kilâhumâ fa lâ taqul lahumâ uffiw wa lâ tanhar-humâ wa qul lahumâ qaulan karîmâ. wakhfidh lahumâ janâha al-dzulli min al-ra-mati wa qul rabbi irham-humâ kamâ rabbayânî shaghîrâ. It means: "And your Lord has decreed that you worship not except Him, and to parents, good treatment. Whether one or both of them reach old age while with you, say not to them so much as, "uff," and do not repel them but speak to them a noble word. And lower to them the wing of humility out of mercy and say, "My Lord, have mercy upon them as they brought me up when I was small." According to al-Qurthubî, the âyah above emphasizes the importance of filial piety to both parents in all conditions. Still, the verse above also requires that filial piety to both parents be emphasized even more when both are in an elderly need. 1 Muslims are obliged to serve their parents with ihsân, especially when they are old. The word ihsân in the context of caring for the elderly, is a comprehensive obligation that has practical implications, such as showing kindness, honor, compassion, patience, appreciation, ease, tenderness, justice, support, and solidarity. Children are required to take care of their parents when they are weak and unable to support themselves. "Doing good" and "becoming a good Muslim" can be realized by taking care of the elderly with ihsân. 2 In addition, in many hadiths of the prophet found many signs that show how Islam glorifies the elderly, including: Prophet Muhammad PBUH SAW said: amaranî jibrîl an uqaddima al-akâbir. It means: "[Jibril ordered me always to put the elderly first]" (Narrated by al-Albânî).
According to al-Munâwî, among the manifestations of honouring the seniors is prioritizing them to become imams, to eat and drink first. 3 If in matters of eating and drinking the seniors must be prioritized, what about other things that require their experience and advice, then of course it must also be prioritized.
Prophet Muhammad PBUH also always reminded that it was not from his followers who did not love the juniors among muslims and did not honor and know the rights of the seniors among muslims. (Narrated by Al-Bukhâri). , in his al-Adab al-Mufrad, mentiones three different chapters to the theme of the elderly; notably "bâb al-kabîr" (the Chapter of the Old person), "bâb fadhl al-kabîr" (Chapter of the Virtue of the Old Person), and "bâb yubda'u al-akbar bi alkalâm wa al-suâl" (Chapter of Priority of the Old person as first in both speech and question). 4 This illustrates how there are so many hadiths of the Prophet that are related to respect for the elderly, and how to realize that respect for them.
Unfortunately, many elderly people nowadays are cared for and neglected. The presence of the elderly in the family is usually viewed as a hardship. The importance of filial devotion to elderly parents as a path to Jannah is sometimes ignored.
This may be observed in the rising number of older people being admitted to nursing facilities. This tendency has previously only grown in non-Muslim nations, particularly in the west, since most Muslim minority families are highly concerned with caring for their own parents at home as a custom. 5 They believe that placing older Muslim families in nursing facilities will make it harder for them to get faith-related services, however this situation is increasingly common among the majority Muslim community in the Islamic world, particularly in cities.
Several Islamic and general studies on the issue of care for the elderly have been conducted in the past. In 2014, Benaouda Bensaid and Fadila Grine published the paper Old Age and Elderly Care: An Islamic Perspective. 6 This is a decent book that gives an Islamic perspective on the elderly. It addresses the religious implications of the elderly in Islam, the elderly's place in Islam, the elderly's legal rights in Islam, and other topics. Mahjabeen Ahmad, a Muslim scholar in Australia, has published a book Muslim Aged Care: A practical guide for service providers in 2017. 7 This book is a practical guide for nursing home administrators who want to pay attention to the specific requirements of Muslim old persons who are not like other elderly people. This book was written in response to a need in Australia for nursing homes to give attention to spiritual needs and Islamic instruction, which is critical for the Muslim population there. This article stems from worries about a number of troubling truths about the current state of the elderly. Unlike the other two studies, this study aims to provide the Qurânic perspective on the significance of caring for the old so that society's paradigm shifts to become more respectful of the elderly who have made significant contributions to society. This work adds to the formulation of Qur'anic concepts for senior care. The Qur'ân must always be utilized as a reference source in this situation, in the sense that the needs of the times must be taken into account while contextualizing the dimensions of the Qur'ân's meaning. 8 Departing from the above background, there are several academic problems that will be answered in this article, namely: First, what is the Qur'anic perspective on the elderly?, which will then be detailed as follows : 1)

Methodology
This study of the Qur'ânic perspective regarding the care of the elderly is an attempt to express the views of the Qur'ân on social issues that develop in society, which is better known as the interpretation with the socio-cultural (adabî ijtimâ'î) style. This is one form of the study of understanding by bringing it closer to the problems that exist in society. This is a library research project in which the author analyzes reference volumes, particularly comments, journals, and other works related to the topic under consideration. This work may be classed as a theme study of Qur'anic interpretation due to its character.
Because the accuracy of an interpretation can be tracked by evaluating the logical structure and relationship of the âyahs that are in accordance with the object of study, the theme interpretation technique is able to regulate the ideological biases that are imposed 7 Ahmad, "Https://Meaningfulageing.Org.Au/Wp-Content/Uploads/2017/10/Ahmad-2017.Pdf," 2021. 8  in reading the Qurân. As a result, non-Qurânic notions in Qur'ân interpretation can be reduced in this way.
The following are the stages for using the thematic interpretation technique with the appropriate modifications: First, decide on the topic to be presented, which is the Quranic stance on care for the old. Second, gather âyahs that are closely linked to the study's keywords, particularly terms relating to the aged, such as al -kibar, ajûz, syeikh, arzal al-umr, wahn al-azhm, dha'f, and syaibah, as well as their derivatives. Third, carefully analyzing these âyahs in both semantic and semiotic terms, taking into account the âyah's sentence structure as well as features of its asbab nuzul to discover contextually appropriate meaning. Fourth, organize the conversation in a proper framework based on the academic issues raised in this study. Fifth, it includes important hadiths as well as professional interpretations. Sixth, re-examine the overall interpretation of the âyahs concerning the old and seek for current and relevant meanings, then synthesize the Qur'ânic principles in holistic-comprehensive care for the aged. 9

Definition of Elderly
The word elderly means someone who has lived a long life, and has seen the signs of aging. In Arabic, the word elderly is usually translated with the word musin. Apart from this word, elderly can also be translated with several other words, such as the word harim, and syaikh.
As for the terminology, there are several definitions of the elderly put forward by different experts, which are influenced by differences in their respective perspectives in focusing on the understanding of the elderly. Some focus on the age of the elderly, some focus on aspects of the physical changes of the elderly, and some focus on various other considerations. 10 Here are some definitions of the elderly put forward by experts: 1) According to World Health Organization, United Nations and Arab League, "[Elderly is someone who has passed the age of 60 years]." 11 2) Abdullah al-Sadhan defines the elderly with "[a condition in which a person experiences a decrease in physical and intellectual abilities, which can be measured, and has an impact on the process of adaptation to his environment.]" 12 9 ' Abdul Hayyi al-Farmawi, Metode Tafsir  The various definitions stated above, although the editorials are quite varied, but the essence is not contradicting each other, in fact one definition complements the other. Variations in the definition above return to the focus of each which is different from the others. However, in author's opinion from the four definitions above, it appears that the first definition which define elderly as someone who has passed the age of 60 years is the most appropriate, because this definition is based on a measured period of time.
Prophet Muhammad PBUH in one of his hadiths also tends to give a time limit to the average age of his ummah, where he said: a'mâru ummatî mâ bayna al-sittîn ilâ al-sab'în, wa aqalluhum man yajûzu dzâlika. It means: "My Ummah is between 60 and 70 years old. And very few of them go through that." (Narrated by Ibn Majah)

Elderly in the Qur'ân
The word musin as a direct translation of the word elderly is not found in the Qur'ân. However, this does not mean that the Qur'ân does not discuss the elderly because it is necessary to explore further the terms of the Qur'ân, which indicate the meaning of the elderly.
In general, the Qur'ânic terms used to indicate the meaning of elderly in the Qur'ân can be divided into two parts; First: Qur'ânic terms that are direct and firm (sharîh) which show the meaning of elderly. Among others: (1) The word "al-kibar", as mentioned in Q.S. al-Hijr/13:54; qâla a basysyartumûnî 'alâ an massaniya al-kibaru fa bimâ tubasysyirûn. In this âyah Allâh explains that Ibrahim was surprised and tried to find a grip so that he could accept the good news by saying "Have you given me good tidings although old age has come upon me? Then of what wonder do you inform?" Ibn ' Ajîbah in his commentary, explains that the age of Ibrahim when he received the good news of Ishaq's birth had reached one hundred years. 15 (2) The word "ajûz", as mentioned in Q.S. Hûd/11:72; qâlat yâ wailatâ a alidu wa anâ 'ajûzun wa hâdzâ ba'lî syaikhâ, inna hâdzâ lasyai`un 'ajîb. This âyah tells how surprised Sarah, Ibrahim's wife, a woman who had entered the menopause period, and her husband was also old, was told to her that she would bear a child in her womb. This news was astonishing and amazing to her.
Ibn Athiyyah al-andalusî explained that the meaning of the word ajûz in the âyah above is an elderly person. Arabs call it the word ajûz or ajûzah. 16 Al-Farrâ' added that Sarah, Ibrâhîm's wife when she was given the good news regarding her pregnancy, was ninetyeight years old. 17 (3) The word "syaikh", as mentioned in Q.S. Hûd/11: 72 and Q.S. al-Qashash/28: 23; wa lammâ warada mâ'a madyana wajada 'alaihi ummatan min al-nâsi yasqûna wa wajada min dûnihim umra`ataini tadzûdân, qâla mâ khathbukumâ, qâlatâ lâ nasqî hattâ yushdira al-ri'â`u wa abûnâ syaikhun kabîr. This âyah relates that when Moses arrived at the well of Madyan, he found there a crowd of people watering their cattle, and he found beside them two girls holding their cattle. He asked the two why they were standing near people queuing up to fetch water in a crowd of men, when it was more work for a man than for a woman to do. The two girls replied, "We don't water until the shepherds send their cattle. ; and our father is old." Also in Q.S. Ghâfir âyah 67 Allâh says: huwa alladzî khalaqakum min turâbin tsumma min nuthfatin tsumma min 'alaqatin tsumma yukhrijukum thiflan tsumma litablugû asyuddakum tsumma litakûnû syuyûkhâ, wa minkum may yutawaffâ min qablu wa litablughû ajalam musamma wa la'allakum ta'qilûn. In this âyah Allâh explains that He created man from clay, then from a drop of semen, then from a lump that sticks; then He brought forth man as a child; then He develops people so that they reach maturity, then later they grow old. And among them were those who died before that, so that they reached the appointed time. These are all very amazing things if humans want to think about it." The word syaikh in the two âyahs above, as conveyed by Muhammad Sayyid Thanthâwî, means that he is old. (4) The word "arzal al-'umr", as mentioned in Q.S. al-Nahl/16:70; wallâhu khalaqakum tsumma yatawaffâkum wa minkum may yuraddu ilâ ardzali al-'umuri likai lâ ya'lama ba'da 'ilmin syai`â, inna Allâha 'alîmun qadîr. This âyah explains that Allâh created man; Then He will also bring people to death. And among mankind there is one who is turned over to the most decrepit old age, so that he knows nothing after he knows it.
According to Imam Muqâtil ibn Sulaimân, arzal al-'umr means elderly. 19 Meanwhile, Ibn ' Ajîbah stipulates that arzal al-umr when a person has passed the age of seventyfive years. 20 Second: Qur'ânic terms which are indirect and indecisive (ghairu sharîh), which also indicate the meaning of elderly. Among others: (1) The word "Dha'f", as mentioned in Q.S. al-Rûm/30: 54; Allâhu alladzî khalaqakum min dha'fin tsumma ja'ala min ba'di dha'fin quwwatan tsumma ja'ala min ba'di quwwatin dha'fan wa syaibah, yakhluqu mâ yasyâ`, wa huwa al-'alîmu al-qadîr. Allâh explains in this âyah that it is He who created humans from weakness, then He made them after being weak to become strong, then He made them after being strong again weak and old until they had white hair.
Wahbah al-Zu-aily in his commentary explains that the purpose of the above âyah is that Allâh makes for a person after a period of strong maturity, a period of weakness in old age comes, which is marked by the appearance of gray hair. 21 (2) The word "syaibah", as mentioned in Q.S. al-Rûm/30: 54 and Q.S. al-Muzammil/73:17; fa kaifa tattaqûna in kafartum yauma yaj'alu al-wildâna syîbâ. This âyah describes that the Day of Judgment is so terrible, that anyone who witnesses it, if he is a small child he will grow old with white-haired due to the frightening sight.
This âyah tells about the Prophet Zakariyya who never gave up hope and prayed to Allâh. In his prayer, Zakariyya describes that his bones have weakened, and his head is covered with gray hair, he still hopes to have children, because of his belief that Allâh never disappoints him in any of his prayers.
The word wahanal-azhm is an indicator that shows old age, where someone who is old is often faced with health problems, one of which is brittle bones.
From the explanation above, it can be concluded that the Qur'ân tells a lot about the elderly with various terms, each of which has a different accentuation of meaning. 23 All of these âyahs must be understood holistically-thematically to find a comprehensive perspective of the Qur'ân about the elderly and things related to it.

Changes experienced by the elderly
The Qur'ân in surah al-Rûm/30: 54 indicates that every human being will experience changes in the process of his life, from being born, to becoming an adult to finally becoming old.
In that âyah, the qurrâ' read the word dha'f with two ways of reading (qirâ'at); some read it dha'fun (with a fathah line on the dhad letter) and other read it with dhu'fun (with a dhammah line on the dhad letter). Linguistically, according to Imam al-Âlûsî, if dha'fun with fathah means weak in terms of mind and maturity of mind, while dhu'fun with dhammah means weak in physical. What is clear, the words dha'fun and dhu'fun are the same as the opposite of the phrase quwwah (strength). 24 Redaction of Q.S. al-Rûm above is also quite interesting to analyze. Allâh declared "khalaqakum min dha'fin" not with the editor "khalaqakum dhi'afan". According to Sayyid Thanthâwi, this editorial indicates to humans that weakness is the basis from which humans created. This weakness includes the formation of physical, intellectual, emotional, to the human psyche itself. 25 The changes that will be experienced by each elderly every time they get older include: (1) Physical Changes Physical changes in the elderly can be classified into two forms: First: visible physical changes (external changes), including the shape of the skin starting to dry and wrinkle, changing the hair colour, slow physical response, reduced sensory abilities, etc. Second: physical changes that are not visible (internal changes), including the form: reduced hearing, blurred vision, diminished sense of smell, and slow movement, and weakened and porous bones. In addition, reduced body resistance, difficulty in breathing, increased potential for fractures and decreased body temperature due to lack of movement. 27 (2) Intellectual Change Intellectual changes in the elderly include; weak memory and frequent forgetting, often repeating the exact words, not knowing children and relatives, weak ability to learn new things, and slow thinking skills and slow in making decisions. 28 (3) Psychological and Emotional changes Psychological and emotional changes in the elderly can take the form of more sensitive emotions and feelings, get bored quickly, have lots of ideas, complain a lot, boast about the past, full of suspicion and doubt, don't easily trust others, increase attention to religious issues. 29 (4) Social Change Social changes in the elderly can take the form of reduced social relations between the elderly and other parties, more focus on staying in touch with old friends, spending more free time alone. 30

(5) Economic Change
Changes in the elderly's economy take the form of, in general, a person's income decreases because, in general, the elderly have passed retirement. But on the other hand, the greater the expenditure, considering the cost of health care is also getting more significant. Not to mention added to the inflation, which is marked by the increasingly high prices of necessities. 31 Therefore, it is not surprising that the Prophet, in many of his prayers actually hinted at the importance of Allâh adding a lot of wealth to a person at this age. Prophet Muhammad PBUH said: Allâhumma ij'al awsa'a rizqika 'alayya 'inda kibari sinnî wa inqithâ'i 'umrî. is no longer strong in working as he did before, but in fact, his needs sometimes actually increase. 32

Types of Elderly in the Qur'ân
Many various terms to denote the meaning of the elderly that used by the Qur'ân indicate that the elderly are not all on the same level. Because according to one definition of the elderly: "those who have entered old age". In Contrast, old age itself measures ranging from past the age of 60 to death. Someone aged from 60 to 70 years is not in the same condition as over seventy-five years old and above. Therefore, in general, the Qur'ân hints at two types of elderly: The prophet's words "And very few of them passed through it", according to Al-Mullâ ' Ali Qâri, means very few who passed the age of seventy years until they reached one hundred years or more than that. Anas ibn Malik, one of the companions of the Prophet, was awarded a long life, where he died at the age of one hundred and three years. 34 Second, Late Elderly (al-Musinnûn al-Muta'akhkhirûn). This late elderly described in Q.S. al-Rûm âyah 54 with the word "Syaibah", or it also mentioned in another âyah with the word "arzal al-'umr". And usually, this late elderly applies to those who are over 70 years old. Where at this age, most of the elderly return to behaving like small children, where they no longer understand various problems with perfect knowledge. 35 Yûsuf al-Qardhâwî named this group al-syaikhukhah al-Muta'akhirah. 36 ' Ali Ibn Abî Thâlib in a narration explains that arzal al-'umr is the age of over seventy-five years. 37 The Prophet Muhammad PBUH, in many prayers, asked Allâh to avoid this moaning elderly. The Prophet said: Allâhumma innî a'ûdzu bika min al-bukhli wa al-kasal, wa arzali al-umr, wa 'adzab al-qabri, wa fitnat al-dajjal, wa fitnat al-mahyâ wa al-mamât. It means: "O Allâh, I seek refuge in you from being stingy, from lazy, from old age, from the torment of the grave, from the fitna of the Antichrist, and from the fitnah of life and death.." (Narrated by Al-Bukhâri).

Qur'ânic Principles in Caring for the Elderly
Observing the reviews of the Qur'ân regarding the care of the elderly, it can be concluded that the Qur'ân has laid down the essential principles of caring for the elderly as follows: (1) Allâh honors man by making him his vicegerent on earth.
The above âyah emphasizes that Allâh has glorified the children of Adam, and Allâh brought them on land and in the sea. In addition, Allâh has also given them good things (thayyibât) and Allâh has also given them preferences from most of what Allâh has created.
Al-Thabarî explained that the form of Allâh glorifies humans by subduing all other creatures so that humans can use them in their lives. 38 In the hadits of the prophet, it also explained that this human honour is general, both for Muslims and non-Muslims. In a narration, it is mentioned that Jabir Ibn Abdullah RA said, "Once a corpse passed in front of us, then the prophet stood up, we also stood up. Then we said to the Prophet: O Messenger of Allâh, isn't that the body of a Jew? Then the Messenger of Allâh said: idzâ ra'aytum al-janâzata faqûmû. It means: "If you see a corpse, then stand up." (Narrated by Al-Bukhâri).
In another narration mentioned, the prophet Muhammad PBUH stood when the body was being led in front of him, then he was asked; 'Isn't that the body of a Jew?', the Prophet said: alaysat nafsan. It means: "Isn't he also human?" (Narrated by Al-Bukhâri). to create Adam, Allâh told the angels that he would make humans a successive authority on earth. Then the angels said, "Will You place upon it one who causes corruption therein and sheds blood, while we exalt You with praise and declare Your perfection?" Allâh answered them firmly, "Indeed, I know that which you do not know." According to Quraish Shihab, literally, caliph means "Someone who replaces (others) or who came before". 40 Meanwhile, according to Yudian Wahyudi, the Caliph is a person who is able to manage khilâf (error) and ikhtilâf (difference, diversity, pluralism), so that he has the right to continue, represent and even replace. If you can't afford it, the place is behind (khalf). The word caliph in this context refers to all existing professional positions related to human life. 41 (b)  Ibn Katsir in his commentary, states that the first five âyahs that came down from the Qur'ân are the first rahmah that Allâh gives to His servants, the first favour that Allâh bestows upon them, and in them, there are signs and warnings that human beings created from a lump blood. 45 The command to read as the first commandment revealed in the Qur'ân shows that reading (qirâ'ah) is a miracle revealed in the Qur'ân throughout the ages. 46 (d) Allâh has bestowed upon man the mind, the ability to speak, and the ability to distinguish between good and evil. Pay attention to Q.S. al-Rahmân And there are many other forms of how Allâh glorifies humans, which are the basis of human rights in the Islamic perspective, which is reflected in many âyahs of the Qur'ân. 48 (2) Allâh created man from one soul.
This is in accordance with Q.S. al-Nisâ'/4: 1; yâ ayyuha al-nâsu ittaqû rabbakum alladzî khalaqakum min nafsin wâhidatin wa khalaqa minhâ zaujahâ wa batstsa min-humâ rijâlan katsîran wa nisâ'â, wattaqu Allâha alladzî tasâ'alûna bihî wa al-arhâm, inna Allâha kâna 'alaikum raqîbâ. In this âyah, Allâh calls upon mankind and commands them to fear Allâh, for it is He Who created man from one soul and created from it its mate, and dispersed from both of them many men and women. Therefore, humans must put their trust in Allâh in all their affairs.
Regarding the above âyah, al-Thabarî commented that Allâh describes Himself as Who created all humankind from one soul, to introduce His servants to how the creation of one soul began, and to remind them that they are all children of one soul. like brother's obligations to other brothers, because their lineage united to one father and mother. 49 Al-Zu-ailî also stated that Allâh made from all the descendants of Adam there are kindship ties built on the unity of the womb, blood relations, and kinship, so that they love each other and help each other. 50 The Qur'ân states that Allâh has exalted the status and dignity of all the children of Adam, because they were all created from one soul. The glory of this position should not be tainted by the attitude of humans who humble themselves, 51 including by degrading other than themselves.
(3) Allâh commands every human being to be devoted to his parents, as a manifestation of concern and care for the elderly.

Pay attention to the word of Allâh in Q.S. al-Nisâ'/4: 36; wa u'budû Allâha wa lâ tusyrikû bihî syai'an wa bi al-wâlidaini ihsâna wa bi dzil-qurbâ wa al-yatâmâ wa al-masâkîni wa al-jâri dzil-qurbâ wa al-jâri al-junubi wa al-shâhibi bi al-jambi wa ibni al-sabîli wa mâ malakat aymânukum, inna Allâha lâ yuhibbu man kâna mukhtâlan fakhûrâ.
In this âyah, Allâh commands people to worship Him and not associate Him with anything. Allâh also commands people to do good to parents and relatives, orphans, the needy, the near neighbor, the neighbor farther away, the companion at your side, the traveler, and those whom your right hands possess relatives, orphans, poor people, close neighbors, distant neighbors, companions by your side, travelers, and people who are your rights. Allâh also explains that He does not like those who are self-deluding and boastful.
Also in Q.S. al-Isrâ'/17:23-24 Allâh says; wa qadhâ rabbuka allâ ta'budû illâ iyyâhu wa bi al-wâlidayni ihsânâ, immâ yablughanna 'indaka al-kibara ahaduhumâ au kilâhumâ fa lâ taqul lahumâ uffin wa lâ tan-har-humâ wa qul lahumâ qaulan karîmâ. wakhfidh lahumâ janâha al-dzulli min al-rahmati wa qul rabbi ir-ham-humâ kamâ rabbayânî shaghîrâ. In this âyah Allâh explains that He has decreed that humans should not worship other than Him, and that humans must treat their parents well. Respect and being kind to parents is increasingly emphasized for children when parents, both or one of them, reach old age. Allâh forbids humans to say words that hurt both of them, even if they only say the word "uff," and Allâh also forbids children from expelling their parents. The child must speak to both of them with noble words. No matter how high the position and position of the child, he must be humble to his parents, caring for them with compassion. In addition, children are also required to always pray for them by saying: "My Lord, have mercy upon them as they brought me up when I was small.
Al-Jazâirî when commenting on the âyah "but speak to them a noble word" explains "[and say to both words that are noble, kinder, more gentle, showing respect and affection for both]." 52 If the âyah above specifically commands to be devoted to both parents when both are elderly, then the âyah also implies the urgency of paying attention to the elderly group in general.
Gentle words are related to the choice of words and the redaction of the words conveyed and related to the intonation of the voice that is not too high but can also be heard well because intonation is too high also hurt other people especially the elderly. 53 There are so many hadiths of the Prophet that show the urgency of serving both parents, especially when both of them have entered old age, including: (a)  (firm: hard) against the disbelievers and it does not mean hate. 56 There is also the concept of war (qâtilû), not the concept of hate. Against Satan, Allâh only says "lâ tattabi'û: do not follow" 57 Allâh also says in Q.S. Al-Balad/90: 17; tsumma kâna min alladzîna âmanû wa tawâshau bi al-shabri wa tawâshau bi al-marhamah. This âyah describes the characteristics of people who believe that they advise each other to be patient and advise each other to be merciful to one another.
al-Thabarî explains that among the characteristics of believers (al-Mu'minûn), they advise each other to be patient with what Allâh has decreed for them, and instruct each other to love one another. 58 It is undeniable that the notions of secularism and postmodernism in the era of globalization have more or less a negative impact on diminishing the values of compassion in Islamic society. This is what needs to be anticipated so that every Muslim will increasingly lose his identity. 59 And this is one of the reasons for the need for a progressive interpretation of the concept of ummah. 60 In the hadits of the Prophet, found a lot of emphasis from the Prophet about the urgency of loving and helping each other among fellow members of the Muslim community, including: from the Prophet PBUH he said, "None of you is perfect in faith, until he loves for his brother what he loves for himself." (Narrated by at-Tirmidzi) (c) The messanger of Allâh PBUH said: 'an Jarir ibn ' Abdillâh qâla: qâla Rasûlullâh sallallâhu 'alaihi wa sallam: man lâ yarham lâ yurham. It means: "From Jarir ibn ' Abdillâh said that the Messenger of Allâh PBUH once said, "Those who do not love humans will not be loved by Allâh ' Azzâ wa Jallâ!" (Narrated by Muslim) (d) The messenger of Allâh PBUH said: al-râhimûn yarhamuhum al-rahmân, irhamû man fî al-ardhi yarhamukum man fî al-samâ'i. It means: "A merciful person will be loved by the Most Merciful God. You have to love those on earth, then you will be loved by those above the sky." (Narrated by al-Tirmidzi, Abu Dawûd, and A-mad).
According to Ibn Hajar, the call " You have to love those on earth" includes the believer, the disbeliever, the possessed and the non-possessed animal. Included in the form of affection is the promise to give food and drink, lighten the burden carried, and not to abuse by hitting. 61 According to al-Mubârakfûri, the meaning of "you will be loved by those above the sky" can be understood to be loved by Allâh as the most merciful, or it may also be understood to be loved by angels, because they always pray for the good of those who believe.. 62 (5) Elderly people go through life in a phase of weakness The weakness of the elderly takes many forms, as previously explained. Therefore, it is obligatory for fellow believers to love the elderly because of the weaknesses they experience.
(6) The elderly who believe for them their position with Allâh, and Allâh does not increase for them their age except for good for them The basis for this principle is found in many hadiths of the prophet, including: (c) The mesanger of Allâh PBUH said: khiyârukum athwalukum 'â'mâran wa a-sanukum 'â'mâlan. It means: "The best among you are those who live the longest and do the best." (Narrated by Abû Ya'lâ al-Maushilî).
(7) Glorifying and respecting the elderly is one of the main characteristics of Islamic society One of the glorification and respect for the elderly is reflected in how one's manners are in communicating and talking to the elderly. According to al-Mâwardî, as quoted by Mohd Nasir 63 , there are four things that are important to consider in speaking so that someone is considered civilized in their communication, especially for the elderly, namely; (1) The speech should have a purpose, (2) The conversation should pay attention to the conditions and situations of the place and time, (3) The conversation should be in accordance with the needs, and (4) The conversation should choose the best editorial and expression. 64 There are many evidences, especially from the hadith of the prophet and the atsar of the Companions and the righteous which show that glorifying the elderly is one of the forms of glorifying Allâh and deeds that bring us closer to Allâh. The history includes: (a) The messanger of Allâh PBUH said: inna min ijlâlillâh ikrâm dzî al-syaibah al-muslim. It means: "Indeed, among the forms of glorifying Allâh, glorifying the elderly Muslims." (Narrated by al-Bukhârî in al-Adab al-Mufrad).
(b) Anas RA narrated that there was an elderly person who wanted to meet the Prophet in his assembly, but the people who were present were slow to provide a way and a place for the elderly to sit and talk near the Prophet, then the Messenger of Allâh said: laysa minnâ man lam yarham shaghîranâ wa lam yuwaqqir kabîranâ. It means: "Not from our group who doesn't love the young and doesn't respect the old." (Narrated by al-Tirmidzi).
(c) Anas RA narrates, when the Prophet liberated the city of Mecca and he entered the Masjid al-Haram, Abu Bakr came to the Prophet with his father who he led, to introduce him to the Prophet, in the hope that his father would convert to Islam. When the Prophet PBUH saw Abu Bakar's father, the Messenger of Allâh said: "Why don't you let this old man stay in his house, and I will come to visit him?" Abu Bakr then said: "O Messenger of Allâh, it is he who should come to you rather than you coming to him. Then, the prophet sat Abu Bakar's father near him, the Prophet honored him, then rubbed his chest while inviting him to convert to Islam, until finally the old man became a Muslim. (Narrated by Ibn Hibbân). your ability to solve it, let me know. Because if humans quickly give up on all the difficulties they face, then there will be no religious or world affairs. 68 From the beauty of the teachings of the Qur'ân on the care of the elderly, it can be concluded that it is the government should prepare nursing homes to accommodate the elderly who need a place to take shelter. And this obligation is in line with siyâsat syar'iyyah and benefit. However, it is a form of disobedience when a child allows his elderly parents to be cared for in a nursing home when he can take advantage of the moment to show his devotion to his parents.

Conclusion
The elderly is given special attention in the Qur'an. That was represented not just in the numerous terms employed by the Qur'ân to describe old age, such as al-kibar, 'ajûz, syeikh, arzal al-'umr, wahana al-'azhm, dha'f, and syaibah. According to the Qur'ân, old age is a long span of time; there are ordinary elderly and late elderly people, each with their own set of traits. Several Qur'ânic principles should always be considered when caring for the elderly, including: Allâh honors humans by making them His vicegerents on earth; Allâh creates humans from one soul; Allâh commands every human being to be devoted to his parents as a manifestation of concern and care for the elderly; and the elderly go through life alone. It is anticipated that through following these Qur'anic principles, the Muslim society, particularly in Indonesia, will show more compassion and respect for the elderly.