Islamic Teachings Against Filicide: Protecting Children from Harm

In early 2025, Indonesia was shocked by the case of a 3-year-and-9-month-old toddler in Bekasi who was murdered after enduring abuse by her biological parents. The motive for this heinous act is believed to have been a momentary emotional reaction to the child's behaviour, which was perceived as disruptive. This case is not the first of its kind. Still, it is part of the growing trend of filicide cases in Indonesia, where social and economic pressures are major contributing factors to such violent acts.

 

In her article titled “An Overview of Filicide,” Dr. Sara G. West defines filicide as the killing of a child by their parents or caregivers, including guardians and step-parents. She also introduces the term “infanticide,” referring to the killing of a child under the age of one by their parents. Additionally, there is the term “neonaticide,” which was first introduced by Phillip Resnick in 1970, referring to the killing of a newborn within the first 24 hours of life (Psychiatry, February 2007, p. 48).

 

Both men and women can commit filicide. One classification of filicide, introduced by Phillip Resnick in 1969, divides filicide into five main categories:

 

• Altruistic Filicide: Parents kill their children for what they perceive as the child's best interest, such as ending suffering due to illness or disability.
• Acute Psychotic Filicide: The killing occurs due to a psychotic condition with no rational motive.
• Unwanted Child Filicide: The child is seen as an obstacle, often due to an unwanted pregnancy or economic pressures.
• Unintentional Filicide: Occurs as a result of excessive physical abuse that leads to the child's death.
• Revenge Filicide: Parents kill their child as revenge against a partner, often linked to issues such as infidelity or neglect. (p. 50)

 

Marieke Liem and Frans Koenraadt, in their article “Filicide: A Comparative Study of Maternal versus Paternal Child Homicide,” note that in past centuries, filicide was used to control family size and eliminate weak, abnormal, disabled, or illegitimate children, as well as to limit the number of girls (Criminal Behaviour and Mental Health, 18, 166-176).

 

Islam itself prohibits the act of filicide or the killing of children. During the era of Jahiliyyah (pre-Islamic period), the practice of burying or killing children, particularly girls, was typical. The Qur'an repeatedly warns against such heinous acts. One example is found in Surah Al-Isra, verse 31:

 

وَلَا تَقْتُلُوْٓا اَوْلَادَكُمْ خَشْيَةَ اِمْلَاقٍۗ نَحْنُ نَرْزُقُهُمْ وَاِيَّاكُمْۗ اِنَّ قَتْلَهُمْ كَانَ خِطْـًٔا كَبِيْرًا

 

Translation: “Do not kill your children for fear of poverty. We provide for them and you. Indeed, killing them is a heinous sin.”

 

Sheikh Wahbah Az-Zuhaili explains that this verse emphasizes that Allah is the provider for all creatures, including children. The prohibition against killing children due to fear of poverty indicates a distrust in Allah's provision (At-Tafsirul Munir, [Beirut: Darul Fikr al-Mu'ashir, 1418], Vol. XV, p. 69).

 

By entrusting matters of provision to Allah, parents are reminded to focus on their responsibility to care for and guide their children to the best of their ability. Understanding that sustenance is in Allah's hands does not absolve parents from neglecting their duties or failing to meet their children's needs.

 

Sheikh Wahbah further elaborates that during the Jahiliyyah era, female infanticide was common due to fears of poverty and the shame associated with daughters. Daughters were seen as economically burdensome, unlike sons, who could fight in wars or work to support the family. Additionally, concerns about family honour were significant, with parents fearing that their daughters might bring disgrace upon them. This practice often involved burying daughters alive. Islam came to abolish this cruel tradition, affirming that all children, whether male or female, are a blessing from Allah and must be respected and protected (Az-Zuhaili, XV/69).

 

Referring to a Hadith of the Prophet Muhammad (peace be upon him), we find that filicide is considered a grave sin in the eyes of Allah. The following narration from Ibn Mas’ud to the Prophet illustrates this:

 

قلت: يا رسول اللّه، أي الذنب أعظم؟ قال: أن تجعل للّه ندّا وهو خلقك، قلت: ثم أي؟ قال: أن تقتل ولدك خشية أن يطعم معك، قلت: ثم أي؟ قال: أن تزاني حليلة جارك

 

Translation: “I asked: ‘O Messenger of Allah, what is the greatest sin?’ He replied: ‘That you associate partners with Allah, though He created you.’ I asked: ‘Then what?’ He replied: ‘That you kill your child out of fear that they will eat with you.’ I asked: ‘Then what?’ He replied: ‘That you commit adultery with your neighbour’s wife’.” (Narrated by Al-Bukhari and Muslim)

 

This Hadith shows that one of the greatest sins after disbelief is the unjust killing of a Muslim soul, particularly the killing of children. This prohibition is linked to the Jahiliyyah practice of killing children, especially girls, due to fears of poverty. They viewed children as additional burdens regarding food and other necessities, potentially leading them into poverty. The prohibition of killing children in this context emphasizes that sustenance is the responsibility of Allah, and humans are commanded to place their trust in Him.

Mulla Al-Qari explains that this Hadith also highlights that killing a child, in addition to violating the right to life, reflects a lack of trust in Allah as the provider, a loss of reliance on Allah, and a hardened heart (Mirqatul Mafatih, [Beirut, Darul Fikr: 2002], Vol. I, p. 2002).

 

Preventive measures from the government are crucial to reduce filicide occurrence. One of the primary steps is strengthening social and economic support for families, particularly those in vulnerable conditions. Educational programs for prospective parents about proper child-rearing, emotional regulation, and the responsibility of parenthood need to be intensified. The government and community can also collaborate to provide access to counselling services and psychological support so that prospective parents do not feel overwhelmed to the point of committing fatal actions.

 

The maturity of parents, mentally, emotionally, and financially, is vital in creating a safe and healthy environment for children. Moreover, parents need to recognize that children are entrusted to them by God. This awareness can serve as a source of strength and comfort, knowing that there is always help from the Almighty behind every hardship. Wallahu a'lam.