Indexed OCR Text

476
Surah Bani Isra'il : 17 : 16 - 17
Allah Ta'ala sends punishment on a certain people, its initial sign is that
the number of the reckless rich is increased among them and they,
through their spate of sins, become the cause of making the punishment
descend upon the entire people.'
The outcome of the first qira'ah is that such affluent people are made
the rulers of a people. The outcome of the second qira'ah is that the
number of such people is increased in that society. Both versions show
that the government of the 'affluent' or the abundance of such people in
a society is not something to be happy about, rather, is a sign of divine
punishment.
Let us recapitulate. When Allah Ta'ala is angry with a people and in-
tends to make a punishment descend upon them, there appears an in-
itial sign of it. People who love to wallow in wealth and power are made
the ruling custodians of their affairs, or, even if they do not become their
actual political rulers, the number of such people is increased among a
people. In both these cases, the result is the same. Drunk with the pleas-
ures they can buy, acquire or appropriate with their affluence and influ-
ence, they start caring less for anything else, disobey the will and com-
mand of Allah personally as well as lead the trail for others to follow in
their footsteps. In consequence, comes the punishment of Allah Ta'ala all
over them.
The influence of the rich over a people is a natural phenomenon
By particularly mentioning affluent people who use their wealth to
pursue a life of luxury, it has been indicated that the masses are natural-
ly affected with the deeds and morals of those rich among them and
those who rule over them. When these people get used to misdeeds, the
whole nation follows suit and takes to misdeeds (as the only available
norm of social survival). Therefore, those who have been blessed with
wealth by Allah Ta'ala should be more concerned with the correction of
their deeds and morals - lest they fall into the trap of a luxurious life
style, are heedless to self-correction, and make the entire nation go
astray because of them. If so, the curse of the misdeeds that issue forth
from their nation will fall on them too.

477
Sūrah Bani Isra'il : 17 : 18 - 21
Verses 18 - 21
مَّنُ كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيُهَا مَانَشَآءُ لِمَنْ نُّرِيْدُ ثُمَّ جَعَلْنَا لَه،
جَهَنَّمَ ، يَصُلْهَا مَذُمُوْمًا مَّدُحُورًا ﴿١٨﴾ وَمَنْ أَرَادَ الْأَخِرَةَ وَسَعَى لَهَا
سَعْيَهَا وَهُوَ مُؤُمِنٌ فَأُولَئِكَ كَانَ سَعْيُهُمُ مَّشْكُوْرًا ﴿١٩﴾ كُلَّ نُّمِدُ
هَؤُلاءِ وَهُؤُلاءِ مِنْ عَطَاءِ رَبِّكَ ، وَمَا كَانَ عَطَاءُ رَبِّكَ مَحُظُورًا
﴿٢٠﴾ أُنُظُرُ كَيْفَ فَضَّلْنَا بَعُضَهُمُ عَلَى بَعُض ﴿ وَلَلأَخِرَةُ أَكْبَرُ دَرَجْتٍ
وَاكُبَرُ تَفُضِيُلاً ﴿٢١﴾
Whoever opts for the immediate (benefits from) life here-
in, We give him right here, in this life, as much as We
will to whomever We intend. Then We assign Jahannam
for him where he shall enter condemned, discarded. [18]
And whoever opts for the Hereafter and makes efforts
for it as due, while he is a believer, then, the effort of
such people is appreciated! [19]
To all of them - both these and those - We extend the
blessings of your Lord. And the blessing of your Lord is
not barred (to anyone). [20]
See how We made some of them excel some others (in
this world) and, of course, the Hereafter is far higher in
ranks and far greater in degrees of merit. [21]
Commentary
Two behavior models of human beings appear in the cited verses side
by side. As for those who elect to go for the readily available benefits out
of their life in this world, and the punishment that comes in its wake,
the words used were: ◌َمَنُ كَانَ يُرِيدُ الْعَاجلَة (Whoever opts for the immediate life
herein - 18). These words signify continuity and permanence meaning
that this punishment of Hell will materialize only when one's actions are
all the time motivated by material interests only, having practically no
concern for the Hereafter. And as for 'those who desire to have the Here-
after and its rewards,' the words used were: a yishi The sense is that as
soon as a true believer were to form an intention to have the reward of
the Hereafter in whatever he proposes to do, that deed of his shall stand
accepted - irrespective of any corruptive element having entered into so-
mething else he was intending to do.

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Surah Bani Isra'll : 17 : 22 - 25
The first condition can only be that of a denier of the Hereafter, there-
fore, none of his deeds is acceptable. Then, the second condition is that of
a true believer. A particular deed by him that issues forth with sincerity
of intention, and is for the Hereafter - along with the presence of other
conditions - shall be acceptable. And a deed even from the same person,
a deed that has no sincerity, or where other conditions are missing, will
not be acceptable.
A self-opinionated deed and an act of religious innovation, no
matter how appealing, is not acceptable
In this verse (19), by adding the word: [ (as due), it has been made
explicit that every deed and every effort is not necessarily beneficial or
acceptable with Allah. Instead, the only deed or effort credible is that
which is appropriate to the essential objective (of the Hereafter). And
whether or not it is appropriate can only be found out from the state-
ment of Allah Ta'ala and His Messenger &g. Therefore, even well mean-
ing efforts made by insisting on bland personal opinion and self-invented
ways - which includes common customs of Bid'ah (innovations in estab-
lished religion) - no matter how good and beneficial they may appear at
their face, but are not appropriate to the effort made for the Hereafter.
Consequently, they are neither acceptable with Allah nor are they of any
use in the Hereafter.
Explaining the word: La (as due), Tafsir Ruh al-Maani says that
the 'effort' should be in accordance with 'sunnah.' Along with it, it adds
that this effort or deed should also have uprightness and firmness. In
other words, this deed should be beneficial in accordance with the Sun-
nah as well as it should be upright and constant. Doing it haphazardly
or doing it in a cycle of doing and not doing is not good. It never yields
the maximum benefit.
Verses 22 - 25
لاَتَجُعَلُ مَعَ اللَّهِ الْهَا أَخَرَ فَتَقُعُدَ مَذُمُوْمًا مَّخُذُوْلاً ﴿٢٢﴾ وَقَضْى
رَبُّكَ الَّ تَعْبُدُوْآ إِلاَّ إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا + اِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ
أَحَدُهُمَّ اوُ كِلْهُمَا فَلاَ تَقُلُ لَّهُمَّ أُفٍّ وَّلاَ تَنُهَرُهُمَا وَقُلُ لَّهُمَا قَوْلاً

479
Sūrah Bani Isra'il : 17 : 22 - 25
كَرِيمًا (٢٣) وَاخُفِضُ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُلُ رَّبِّ
ارْحَمُهُمَا كَمَا رَبَّبِىُ صَغِيْرًا ﴿٢﴾ رَبُّكُمُ اَعُلَمُ بِمَا فِىُ نُفُوُسِكُمُ + إِنْ
تَكُوُنُوا صَلِحِيْنَ فَإِنَّهَ كَانَ لِلْأَوَّابِينَ غَفُورًا ﴿٢٥﴾
Do not set up any other god along with Allah, or you will
sit condemned, forsaken. [22]
And your Lord has decreed that you worship none but
Him and do good to parents. If either of them or both
reach old age, do not say to them 'uff (a word of anger
or contempt) and do not scold them. And address them
with respectful words, [23] and submit yourself before
them in humility out of compassion and say, "My Lord,
be merciful to them as they have brought me up in my
childhood." [24]
Your Lord knows best what is in your hearts. If you are
righteous, then He is Most-Forgiving for those who turn
to Him in repentance. [25]
Sequence
Previous verses mentioned some conditions attached to the accep-
tance of deeds. One of the conditions required that no deed is accepted
unless it comes with 'Iman (faith, belief) and is in accordance with
Shari'ah (Law) and Sunnah (sayings and deeds of the Prophet
). In
the present verses, instructions regarding some of such deeds have been
given. These are rules set by the Shari'ah of Islam. Their compliance
brings success in the Hereafter and their contravention, ruin. And since
the most important of these conditions is that of 'Iman, therefore, the
very first injunction given here was that of belief in the Oneness of Allah
(tauhid). After that come injunctions relating to the rights of the ser-
vants of Allah (huquq al-'ibad).
Commentary
It is very important to respect and obey parents
Imam al-Qurtubi says that, in this verse (23), Allah Ta'ala has made
it necessary (wajib) to respect and treat parents well by combining it
with the command to worship Him. This is similar to what has been said
in Surah Luqman where the inevitable need to thank Him has been com-
bined with the need to thank one's parents: ◌َأَن اشْكُرُ لِىُ وَلِوَالِدَيُك (Be grateful

480
Surah Bani Isra'il : 17 : 22 - 25
to Me, and to your parents - 31:14). This proves that, after the obligation
of worshipping the most exalted Allah, obeying parents is most impor-
tant and being grateful to parents like being grateful to Allah Ta'ala is
wajib (necessary). This has its confirmation in the Hadith of Sahip
al-Bukhari where a person reportedly asked the Holy Prophet
"Which is the most favored deed in the sight of Allah?" He said, "Salah
at its (mustahabb: preferred) time." The person asked again, "Which is
the most favored deed after that?" To that he said, "Treating parents
well." (Qurțubi)
The merits of obeying and serving parents in Hadith narratives
1. In the Musnad of Ahmad, Tirmidhi, Ibn Majah and Mustadrak
Hakim, it has been reported on sound authority from Sayyidna Abu
'd-Darda' &
that the Holy Prophet % said, "A father is the main gate of
Jannah. Now it is up to you to preserve or waste it." (Mazhari)
2. According to a report from Sayyidna 'Abdullah ibn 'Umar 4se ap-
pearing in Jami' al-Tirmidhi and al-Mustadrak of al-Hakim (which
Hakim rates as Sahih), the Holy Prophet 5 said, "The pleasure of Allah
is in the pleasure of a father and the displeasure of Allah in the displeas-
ure of a father."
3. Ibn Majah reports on the authority of Sayyidna Abu Umamah 4
that a person asked the Holy Prophet : "What rights do parents have
on their children?" He said, "They both are your Paradise, or Hell." It
means that obeying and serving parents take one to Jannah and their
disobedience and displeasure, to Jahannam.
4. Al-Baihaqi (in Shu'ab al-'Iman) and Ibn 'Asakir have reported on
the authority of Sayyidna Ibn 'Abbas e that the Holy Prophet
said,
"For one who remained obedient to his parents for the sake of Allah two
gates of Paradise shall remain open. And for one who disobeyed them
two gates of Hell shall remain open, and if he had just one of the two, ei-
ther father or mother, then, one gate (of Paradise or Hell shall remain
open)." Thereupon, someone asked, "Does it (the warning of Hell) hold
good even when the parents have been unjust to this person?" Then he
said thrice: وَإِنُ ظَلَمَا وَإِنُ ظَلَمَا وَإِنُ ظَلَمَا which means, yes, there is that warning
of Hell against disobeying and hurting parents even if they were unjust
to the son.' (The outcome is that children have no right to settle scores

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Surah Bani Isra'il : 17 : 22 - 25
with parents. If they have been unjust, it does not follow that they too
back out from obeying and serving them).
5. Al-Baihaqi has reported on the authority of Sayyidna 'Abdullah
ibn 'Abbas 4gb that the Holy Prophet % said, "An obedient son who looks
at his parents with mercy and affection receives the reward of one ac-
cepted Hajj against every such look cast." People around said, "What if
he were to look at them like that a hundred times during the day?" He
said, "Yes, a hundred times too (he will keep receiving that reward).
Allah is great (His treasures never run short)."
The punishment for depriving parents of their rights comes -
much before Akhirah - right here in this world too
6. In Shu'ab al-'Iman, al-Baihaqi has reported on the authority of
Sayyidna Abu Bakrah " that the Holy Prophet " said, "As for all
those other sins, Allah Ta'ala defers whichever He wills up to the Last
Day of Qiyamah - except the sin of depriving parents of their rights and
disobeying them. The punishment for that is given, much before comes
the Hereafter, right here in this world as well. (All Hadith reports given here
have been taken from Tafsir Mazhari)
Obedience to parents: When necessary and when there is room
for opposition
Muslim scholars and jurists unanimously hold that the obedience to
parents is wajib (necessary) only in what is permissible - and definitely
not in what is impermissible or sinful. Says the Hadith:
لا طاعة لمخلوق في معصية الخالق
There is no obedience to the created in the disobedience of the
Creator.
To deserve service and good treatment it is not necessary that
the parents be Muslims
To support this ruling, Imam al-Qurtubi has quoted an event related
with Sayyidah Asma' رضى الله عنها from the Sahih of al-Bukhari. According
to this report, Sayyidah Asma' asked the Holy Prophet , "My mother,
a Mushrik, comes to see me. Is it permissible for me to entertain her?"
He said, " l" (șili ummaki: that is, respect the bond of relationship
with your mother and entertain her). And as for disbelieving parents,
صَاحِبُهُمَا فِى الدُّنْيَا :(31:15 ,there is that statement of the Qur'an itself (Luqman

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Surah Bani Isra'il : 17 : 22 - 25
L'" (that is, if the parents of a person are kafirs and order him too to be-
come like them, then, it is not permissible to obey them in this matter.
But, while living in this world, they should be treated in the recognized
manner). It is obvious that 'recognized manner' means that they should
be treated with courtesy.
Rulings
1. As long as Jihad does not become an absolute individual obligation
(Fard al-'Ain), rather remains within the degree of a collective obligation
(Fard al-Kifayah), until then, it is not permissible for any son to partici-
pate in Jihad without the consent of parents. It has been reported in
Şahin al-Bukhari on the authority of Sayyidna 'Abdullah ibn 'Umar
that a person presented himself before the Holy Prophet g in order to
have his permission to participate in Jihad. He asked him, "Are your par-
ents alive?" He submitted, "Yes, they are." He said, "'t LA" (fafihima
fajahid: Then you carry out Jihad in [the service of] them both). The
sense is that 'by serving them alone you will get the reward of being in
Jihad.' Another report also adds that the person said, "I have come here
leaving my parents crying behind." Thereupon, he said, "Go. Make them
laugh as you made them cry." In other words, he was to go back home
and tell his parents that he would not be going for Jihad without their
consent. (Qurțubi)
2. From the event reported above, we learn the ruling that anything
that rates as a collective obligation - and is not an individual obligation,
or necessity - then, sons and daughters cannot do that without the per-
mission of parents. Also included here is the injunction to acquire the
most perfect knowledge of religion (the 'ilm of din) at the highest level,
and to travel to communicate and promote it (the tabligh of din). It
means that anyone who has the knowledge of religion to the measure
one is obligated with individually cannot travel in order to become an
'alim of din (scholar of religion), or travel for the da wah and tabligh of
din, for it is not permissible without the permission of parents.
3. Also included under the injunction of treating parents well appear-
ing in the Qur'an, and Hadith is good treatment with relatives and
friends close to parents, specially when they are dead. In the Sahih of
al-Bukhari, it has been reported from Sayyidna 'Abdullah ibn 'Umar 4
that the Holy Prophet
said, "The noblest regard one can show to a

483
Sūrah Bani Isra'll : 17 : 22 - 25
father after his death is to treat his friends well." And Sayyidna Abu
Usayd al-Badri 4
reports that he was sitting with the Holy Prophet
when an Ansari came and asked, "Ya Rasulallah, is it that some right of
my parents remains due against me even after they have died?" He said,
"Yes. Praying and seeking forgiveness for them, fulfilling the promises
they had made to someone, being kind and respectful to their friends
and showing mercy and generosity to such relatives who are linked in
kinship only through them (șilatu 'r-rahim). These are the rights of your
parents still due against you, even after them."
It was the blessed habit of the Holy Prophet
that he used to send
gifts to lady friends of Umm al-Mu'minin Sayyidah Khadijah Que AU ,
after her demise which was a way of fulfilling the right of Sayyidah Kha-
dijah on him.
Treating parents well: Special consideration in their old age
As for serving and obeying parents, as parents, it is not restricted to
any given time or age. In fact, it is necessary (wajib) to treat parents
well, under all conditions, and in every age. But, there are circumstances
that usually impede the fulfillment of what is necessary and obligatory.
Under these circumstances, the typical response pattern of the Holy
Qur'an comes into action to suggest ways and means through which act-
ing according to given injunctions becomes easy. With this objective in
sight, it grooms and trains minds through different angles and, at the
same time, it continues to emphasize that compliance of these injunc-
tions is imperative despite such circumstances.
The old age of parents, when they become helpless, depend on chil-
dren for everything they need and their life is at the mercy of children, is
a terrible condition to be in. The slightest indifference shown by children
at such a time breaks their heart. Then, there are those physical infir-
mities and diseases associated with old age which make one naturally ir-
ritation-prone. Furthermore, during the period of extreme old age, when
usual reason and comprehension do not seem to be working, some of
their wishes and demands assume the kind of proportions which chil-
dren find difficult to take care of. The Holy Qur'an takes cognizance of
these circumstances, but, while giving children the instruction to comfort
them, it reminds them of their own childhood. It tells them that there
was a time when they too were far more helpless, far too depending on

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Surah Bani Isra'il : 17 : 22 - 25
their parents than their parents were on them at that point of time.
Then, was it not that their parents sacrificed their desires and comforts
for them and went on bearing by the unreasonable child talk with love
and affection. Now when they have become so helpless, reason and nobil-
ity demanded that the past favor done by them should be paid back.
When it was said: كَمَا رَبَيَانِى صَغِيرًا (as they have brought me up in my child-
hood) in the verse, this is what has been alluded to. Some other impor-
tant instructions relating to the old age of parents have also been given
in the verses under study. They are as follows:
1. Do not say even 'uff to them. Briefly explained parenthetically in
the accompanying translation as 'a word of anger or contempt,' 'uff cov-
ers every word or expression that shows one's displeasure. The limit is
that breathing a long breath after having heard what they said and
thereby betraying displeasure against them is also included under this
very word 'uff.' In a Hadith narrated by Sayyidna 'Ali 4
é, it has been re-
ported that the Holy Prophet ag said, "Had there been some other de-
gree of hurting lesser than the saying of 'uff,' that too would have cer-
tainly been mentioned." (The sense is that even the thing that hurts
parents in the lowest of the low degree is forbidden).
2. Do not scold them: Wysy,. This is the second instruction. The
word: „ (nahr) in the text: means 'scold' or 'reproach.' That it causes
pain in already obvious.
3. Address them with respectable words - (وَقُلُ لَّهُمَا قَوُلاً كَرِيمًا) .This is the
third instruction. The first two instructions related to the negative as-
pects where bringing the least emotional pressure on parents has been
prohibited. Given in this third instruction is a lesson in the art of conver-
sation with parents - talk to them softly with love, grace and concern for
them. Says the revered Tabii, Said ibn Mussaiyyab, ' like a slave talk-
ing to his strict master!'
4. Submit yourself before them in humility out of compassion - ( joint,
(janah) جناح :This is the fourth instruction. The word. (لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ
in the text literally means 'wings' or 'sides of arms' lending the sense
that one should stand in a stance of submission and humility as a mark
of respect for parents. The addition of the expression: ' (out of com-
passion) at the end of the sentence is there to warn that this stance of

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Surah Bani Isra'il : 17 : 22 - 25
grace should not be a mere show-off, instead, it should be adopted on the
strong foundation of genuine, heart-felt respect and compassion for
them. Perhaps, this may also be suggestive of something else as well -
that showing humility before parents is practically no disgrace. In fact, it
is a prelude to real honor for it is based on concern, compassion and kind-
ness.
5. And say, "My Lord, be merciful to them" - (وَقُلُ رَّبِّ ارْحَمُهُمَا) .It means,
as for the effort to provide maximum comfort for parents, it is humanly
not possible. One should do whatever it is possible for him to do in order
that they remain comfortable and, then, along with it, he should also
keep praying before Allah Ta'ala that He, in His infinite mercy, removes
all their difficulties and makes things easy on them. This last instruc-
tion is really so extensive and universal that it still continues to be valid
and beneficial even after the death of parents. Through this, one can al-
ways keep serving parents.
Ruling
If parents are Muslims, making a prayer for mercy in their favor is
obvious. But, if they are not Muslims, making this prayer within their
lifetime will be permissible with the intention that they be delivered
from worldly distress and that they be blessed with the taufiq of 'Iman.
After their death, making a prayer of mercy for them is not permissible.
(Abridged from al-Qurțubi)
A remarkable event
Al-Qurtubi has reported from Sayyidna Jabir ibn 'Abdullah 4ge that
a man came to the Holy Prophet og and complained that his father was
taking away what belonged to him. He said, "Go and ask your father to
come here." Right then, came Sayyidna Jibra'il and told the Holy
Prophet g, "When his father comes, ask him about the words he has
composed in his heart and which his own ears have not heard yet."
When this man returned with his father, he said to the father, "Why is it
that your son complains against you? Do you wish to take away what
belongs to him?" The father said, "You better ask him on whom do I
spend other than his paternal or maternal aunts or myself?" The Holy
Prophet
said: &! (an expression which denoted that he had understood
the reality and there was no need to say anything else). After that, he
asked the father of the man, "What are those words that have not yet
been heard by your own ears?" The father said, "Ya Rasulallah, Allah
Ta'ala increases our faith in you through everything." Thereby he meant

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Surah Bani Isra'il : 17 : 22 - 25
that he got to know what was not heard by anyone, which was a miracle
indeed. Then, he submitted, "It is true that I had composed some lines of
poetry within my heart, something not heard even by my own ears." The
Holy Prophet
said, "Let us hear them." Then he recited the following
lines of poetry he had composed:
غَذَوْتُكَ مَوْلُودًا وَمُنْتُك يافعا
تُعَلُّ بِمَا آَجُنِىُ عَلَيْكَ وَتُنُهَلِ،
I fed you in childhood and took care of you when young. You
lived on my earnings alone.
إذا ليلة ضافتك بالسقم لم ابت
لسقمك الا ساهرا اتململ
When on some night, you became sick, I spent the whole night
remaining awake and restless because of your sickness
كأنّى انا المطروق دونك بالذى
طُرِقْتَ به دونى فعينى تهمل،
As if your sickness was my own and not yours and because of
which my eyes kept shedding tears throughout the night
تخاف الردى نفسى عليك وانها
لَتَعَلَّم ان المُؤْتَ وَقُتِّ مؤجَّل،
My heart kept trembling lest something happens to you,
though I knew that the time of death is fixed, being neither
early nor late
فَلَمَّا بَلَغْتَ السِنَّ والغاية الَّتِىُ
اليها مدى ماكنت فيك أُؤْمِّل،
So, when you reached the age and maturity that I had always
been looking forward to
جعلت جزائى غلظةً وفظاظة
كانك أنت المنعم المتفضّل،
Then you made hard-heartedness and harshness my return as
if you were the one doing me favors and giving me rewards
فليتكَ اذ لم ترع حقَّ أُبوّى
فعلتَ كما الجارُ المصاقب يفعل،
Alas, if it was not possible for you to fulfill my right as a father,
you could have at the least done what a good neighbor would
have done
فَأَوْلَيْتَنِىُ حَقَّ الْجِوارِ ولم تكن
علىَّ بمال دونَ مالك تَّبُخَل،
So, you could have given me the least right of a neighbor and

487
Surah Bani Isra'il : 17 : 26 - 27
abstained from becoming miserly in my case in my own
property.
After having heard these verses of poetry, the Holy Prophet
held
the son by his shirt and said, "suy &ut , es" meaning that: Go. You and
your property, everything belongs to your father. (Tafsir al-Qurtubi, p. 246,
v. 10) These verses have also been reported in Hamasah, the famous book
of Arabic literature as attributed to the poet, Umaiyyah ibn Abi aş-Sult.
Others say that 'Abd al-A'la wrote them. Still others attribute them to
Abu al-'Abbas al-A'ma. (Al-Qurțubi, marginal notes)
In the last verse quoted above : ◌ْرَبُّكُمُ اَعُلَمُ بمَا فِىُ نُفُوسِكُم (Your Lord knows
best what is in your hearts - 25), any possible scruple that remains in the
hearts of children as to how they were going to comply satisfactorily with
divine injunctions relating to consistent observance of etiquette and re-
spect due to parents. They have to live with parents all the time. Then,
living conditions of the parties vary. They do not stay the same all the
time. May be, on some such occasion, they happen to utter something, so-
mething that turns out to be against the norms of due etiquette, then,
they stand facing the warning of Hell. Given this probability, it would be-
come extremely difficult for them to wriggle out from this situation. In
this verse, it is to remove this doubt and heart-burning that it was said:
Should any such word come to be uttered out of sheer anxiety or lack of
discretion - but, without intentional disrespectfulness - then, one must
repent and resolve not to do that ever again. If so, since Allah Ta'ala
knows the secrets of hearts and knows what was uttered was not to
show disrespect or hurt, things will turn out for the better, for He is
Most-Merciful. The word: GY (al-awwabin: those who turn to Him)
used here carries the sense of: Stel (at-tawwabin: those who repent be-
fore Him). The Hadith calls the six raka'at after Maghrib and the
nawafil of al-Ishraq as the Salah al-Awwabin. Embedded here is the
hint that the taufiq (ability) of these prayers is granted only to those
who are the Awwabin and Tawwabin.
Verses 26 - 27
وَاتِ ذَا الْقُرُبِى حَقُّهُ وَالْمِسُكِيْنَ وَابْنَ السَّبِيْلِ وَلاَ تُبَذِّرُ تَبْذِيُرًا
﴿٢٦﴾ إِنَّ الْمُبَذِّرِيْنَ كَانُوا إِخْوَانَ الشَّيْطِيْنِ ﴿ وَكَانَ الشَّيْطِنُ لِرَبّهُ
كَفُورًا ﴿٢٧﴾

488
Sūrah Bani Isra'il : 17 : 26 - 27
And give the relative his right, and the needy and the
wayfarer. And do not squander recklessly. [26] Surely,
squanderers are brothers to satans, and the Satan is
very ungrateful to his Lord. [27]
Commentary
On fulfilling the rights of relatives vigilantly
Previous verses were devoted to teachings about the rights of parents
and how they should be duly respected. In the present verses, the rights
of common relatives have been taken up with the guideline that a rela-
tive should be given his or her right. The least degree in which this could
be done is to share with them the graces of good social living and treat
them well. And if they are needy, helping them financially - in accor-
dance with one's personal capacity - is also included therein. From this
verse, at least this much stands proved that everyone has also been obli-
gated with the fulfillment of the right of one's common relatives. What is
it? How much is it? Those details have not been mentioned here. But, a
broad based mercy and generosity for relatives and a good social interac-
tion with them are certainly included there. According to Imam Abu
Hanifah, financial help can be extended to two kinds of relatives under
this very injunction: (1) A relative, in the category of near blood kinship
(Dhu rahim), and in the degree of sanguinity precluding marriage (mah-
ram). A woman or child who neither has the wherewithal to eke out an
existence nor has the ability to earn for it. (2) Similar is the case of a re-
lative, in the category of near blood kinship, and in the degree of san-
guinity precluding marriage. If handicapped or blind, not having enough
money and property in his or her possession to eke out an existence,
their relatives who have the necessary means should help them both.
Taking care of the essential expenses is a duty enjoined on all of them. If
there are several relatives in the same degree of extended means, the ex-
penses will be divided over all of them and the subsistence allowance of
the needy will be given in this manner. This rule also has its sanction
from the verse of Surah al-Baqarah which says: ◌َوَعَلَى الْوَارِثِ مِثُلُ ذَالِك (and on
the heir it falls likewise - 2:233) (Tafsir Mazhari)
In this verse, it has been said that the necessary financial assistance
provided to the needy and the wayfarer, and the mercy and generosity
practiced in the case of kinsfolk, was their right. The purpose is to point
out that the giver has no reason or occasion to harp on the favor done be-

489
Surah Bani Isra'il : 17: 28
fore or behind them because their right is his duty. The giver is simply
doing his duty and not showering favors on anyone.
The prohibition of spending wastefully (tabdhir)
The Qur'an expresses the sense of spending wastefully through two
words: (1) Tabdhir (), translated as 'squandering recklessly.' (2) Israf
( Off! ) : extravagance. The prohibition of tabdhir is already clear in
verse 26 here. The prohibition of israf has its proof in the verse of Surah
al-A'raf: (33 y, (and do not be extravagant - 7:33). Some commentators
say that both words are synonymous. Any spending in sin or disobedi-
ence or a wrong occasion or place is called tabdhir and israf. There are
others who refine it by saying that tabdhir is spending in sin or on some
totally unsuitable occasion or place, while israf is spending beyond the
level of need on an occasion where it is permissible to spend. Therefore,
tabdhir is emphatically worse than israf. Al-Mubadhdhirin (the squan-
derers) were called brothers to Shaitan and his cohorts.
Of the early Tafsir authorities, Mujahid has said: If someone spends
everything he has for the sake of what is haqq, (incumbent), it is no tabd-
hir (squandering recklessly) - and should he spend even one mudd (1/2
kilo) for what is false (non-incumbent), then it is tabdhir. Sayyidna 'Ab-
dullah ibn Mas'ud
> said: Spending out of place in what one has not
been obligated with is tabdhir. (Mazhari) Imam Malik said: Tabdhir is
that one acquires wealth and property, lawfully and cleanly, as he has
been obligated to do, but spends it off in ways counter to it - and this is
also given the name of israf (extravagance), which is haram (unlawful).
Imam al-Qurtubi said: As for things unlawful and impermissible,
spending even one dirham for these is tabdhir. And spending limitlessly
to fulfill permissible and allowed desires - which exposes one to the dan-
ger of becoming a needy beggar in the future - is also included under
tabdhir. Yes, if someone keeps his real capital holdings in tact and goes
on to spend its profit liberally to fulfill his permissible desires, then, that
is not included under tabdhir. (Al-Qurtubi, v. 10, p. 248)
Verse 28
وَإِمَّا تُعُرِضَنَّ عَنُهُمُ اَيْتِغَاءَ رَحُمَةٍ مِّن رَّبِّكَ تَرُجُوُهَا فَقُلُ لَّهُمُ قَوْلاً

490
Sūrah Bani Isra'il : 17 : 29 - 30
مَّيْسُورًا ﴿٢٨)
And if you turn away from them while seeking a bounty
from your Lord you are expecting, then speak to them in
polite words. [28]
Commentary
What an unusual moral training is being given here in this verse
through the Holy Prophet to the entire Muslim community! It is being
said to them: If people needing help come to you and you have nothing to
give to them, and for that reason you are compelled to turn away from
them, even then, this act of turning away or excusing yourself should not
be with an air of indifference, or with an attitude that could be insulting
for the addressee. In fact, this turning away or seeking of excuse should
be coupled with an expression of your inability or constraint.
Regarding the background of the revelation of this verse, a report
from Sayyidna Ibn Zaid 4ge says that some people used to ask for finan-
cial help from the Holy Prophet &g and he knew what would be given to
them would be spent in the spreading of disorder. Therefore, he refused
to give it to them, for this refusal was a device to stop them from indulg-
ing in disorder. Thereupon, this verse was revealed. (Qurțubi)
In the Musnad of Said ibn Mansur, it has been mentioned on the au-
thority of Sayyidna Saba' ibn Hakam
e that the Holy Prophet
had
received some supply of cloth. He distributed it over those deserving.
After that came some others when the supply was finished and he had
nothing to give. It was about the later that this verse was revealed.
Verses 29 - 30
وَلاَ تَجُعَلُ يَدَكَ مَغْلُوْلَةً إِلَى عُنُقِكَ وَلاَ تَبْسُطُهَا كُلَّ الْبَسُطِ فَتَقُعُدَ
مَلُوُمًا مَّحُسُورًا ﴿٢٩﴾ ◌ِنَّ رَبَّكَ يَبْسُطُ الرّزْقَ لِمَنْ يَّشَآءُ وَيَقْدِرُهُ إِنَّه،
كَانَ بِعِبَادِهِ خَبِيُرًا بَصِيرًا (٣٠)
And do not keep your hand tied to your neck, nor ex-
tend it to the full extent, lest you should be sitting re-
proached, empty-handed. [29]

491
Sūrah Bani Isra'il : 17 : 29 - 30
Indeed, your Lord expands sustenance for whomsoever
He wills, and constricts (for whom He wills). Surely, He
is All Aware of His servants, All-Seeing. [30]
Commentary
The instruction for moderation in spending
In this verse, the Holy Prophet
is the direct addressee while the
entire Muslim ummah is being addressed through him. The purpose is
to teach a just and moderate course in spending which does not prevent
one from helping others nor does it end up in a lot of trouble for him.
There is an event in the background of the revelation of this verse. Ibn
Marduwayh has reported it on the authority of Sayyidna 'Abdullah ibn
Masud 4gb and al-Baghawi, on the authority of Sayyidna Jabir dee. Ac-
cording to this report, a boy came to the Holy Prophet & and said, "My
mother asks of you a shirt." At that time, the Holy Prophet
had no
shirt except the one that was on his blessed body. He told the boy, "Come
some other time when we have enough means to respond to what your
mother is asking for." The boy went back home, and returned and said,
"My mother says that you kindly give her the very shirt you have on
your blessed body." Hearing this, the Holy Prophet ;
g took the shirt off
and let him have it. His body was left bare. Came the time for Salah.
Sayyidna Bilal 4ee called the Adhan. But, when he did not come out as
usual, people were worried. When some of them went in, they saw that
he was sitting bare-bodied without the shirt. Thereupon, this verse was
revealed.
Spending in the way of Allah so liberally as would throw one in
trouble: The pros and cons of it
The verse, given the outer view, seems to prohibit the kind of spend-
ing following which the spender himself ends up becoming poor and
needy, a prey of all sorts of hardships and anxieties. Tafsir authority,
al-Qurțubi has said that this injunction covers the general condition of
Muslims who would, after such spending, find the resulting hardships
distressing and the whole thing would make them contrite over past
give-outs and grieve about it. The word: f's (mahsura: empty-handed
- 29) of the Holy Qur'an provides a hint in this direction. (As in Tafsir
Mazharī) As for the people of high determination, who would not be emo-
tionally disturbed by hardships that may come later and would still go
on fulfilling rights of those who hold such rights, this restriction does not

492
Surah Bani Isra'il : 17 : 29 - 30
apply to them. This is the reason that it was the customary practice of
the Holy Prophet & that he would not store anything for tomorrow.
What came today was spent out today. And there were occasions when
he would remain hungry reaching the outer limits of having to tie a piece
of rock against his stomach (to simulate the weight of food). Then there
were many among the noble Sahabah who had spent their entire wealth
and property in the way of Allah during the blessed period of the Holy
Prophet g who did not categorically prohibit it nor did he blame them
for it. This tells us that the prohibition contained in this verse is for
those who cannot brave the hardships of poverty and hunger and they
would start to rue after spending that they would have been better off if
they had not spent in the way of Allah. If so, this attitude would nullify
the good they had done in the past. Hence, the prohibition.
Poorly managed spending is prohibited
And the main thing in the verse is that it prohibits spending hapha-
zardly in the sense that one would ignore what may happen in the near
future and spend on the spot. The result is that comes tomorrow, other
needy people show up or one is required to take care of a major religious
exigency and he would, then, be in no position to help out. (Qurtubi) Or,
he may be rendered equally incapable of fulfilling the rights of his fami-
ly, something he is duty-bound to fulfill. (Mazhari) Explaining the words:
reproached, empty-handed - 29), Tafsir Mazhari says that the) مَلُوُمًا مَّحُسُورًا
first word: L (malum) relates to the first condition, that is, miserliness
- meaning 'if he were to hold back on giving out of miserliness, people
would reproach him.' And the word: f's (mahsura) relates to some con-
dition other than this - meaning that 'one should not exaggerate in
spending to the extent that he himself becomes a pauper. If so, he will
turn empty-handed, defeated and rueful.
Verse 31
وَلاَ تَقْتُلُوّا أَوْلاَدَكُمُ حَشْيَةَ إِمُلاَق - نَحُنُ نَرْزُقُهُمُ وَ إِيَّاكُمُ ﴿ إِنَّ
قَتُلَهُمُ كَانَ خِطْأً كَبِيرًا ﴿٣١)
And do not kill your children for fear of poverty. We pro-
vide sustenance to them and to you, too. Killing them is
a great sin indeed. [31]

493
Sūrah Bani Isra'il : 17: 32
Commentary
Previous verses carried a series of instructions regarding human
rights. The sixth injunction appearing here is to correct a cruel custom
prevailing among the people of Arabs of Jahiliyyah. During that period
of time, some people used to kill their children, particularly daughters,
at birth in fear of having to face the expenses on their maintenance. In
the verse cited above, Allah Ta'ala has admonished them for their ignor-
ance in assuming the responsibility of providing sustenance - 'who are
you to do that?' This is the exclusive domain of Allah Ta'ala. He is the
One who gives you your sustenance. Now, He who gives it to you shall be
the One who would give it to them as well. Why then, do you have to
take the onus of killing children on yourselves because of this concern?
In fact, by making the children precede as recipients of sustenance at
this place, Allah Ta'ala has subtly indicated that He shall give to the
children first, then give it to the parents. It really means that Allah
Ta'ala, when He sees His servant supporting his family or helping others
poor and weak, He gives him liberally in proportion to enable him to
meet his needs as well as help others. In a Hadith, the Holy Prophet
has been reported to have said, "ْإِنَّمَا تُنُصَرُوُنَ وَتُرُزَقُونَ بضُعَفَائِكُم" which means: 'It
is because of the poor and weak among you that you are provided by
Allah with your sustenance.' This tells us that parents who support their
family get, whatever they do, for the sake of weak women and children
alone.
Ruling
This statement of the Qur'an also sheds light on an issue which
holds the modern world in its grip. Its movers and shakers are so scared
of what they call 'population explosion' that they are frantically promot-
ing birth control and planned parent-hood. This is also based on the
same false assumption that they are the ones responsible for suste-
nance. May be, this approach is not a sin equal in gravity to that of the
killing of children, but there is no doubt about its being blameworthy.
Verse 32
وَلاَ تَقُرَبُوا الزّنْىَ إِنَّه، كَانَ فَاحِشَةً وَسَآءَ سَبِيلاً ﴿٣٢)
And do not even go near fornication. It is indeed a

494
Sūrah Bani Isra'll : 17: 32
shame and an evil way to follow. [32]
Commentary
The seventh injunction given here relates to the forbiddance of zina
(fornication, adultery). Given here are two reasons as to why it has been
forbidden: (1) This is a shame, gross and immodest. Whoever is denuded
of modesty is denuded of human nobility itself and is rendered incapable
of distinguishing the good from the bad. This is more succinctly said in a
Hadith:
اذا فاتك الحياء فافعل ماشئت
When goes your sense of shame (that could become a barrier
against evil), so then, you will do what you will.
Therefore, the Holy Prophet
has declared sense of shame (haya')
as a division of faith ('Iman): 'والحياء شعبة من الإيمان" (al-Bukhari) (2) It gener-
ates limitless social disorder the consequences of which sometimes de-
stroy whole groups of people. In our day all sorts of crimes have in-
creased. If investigated, the reason behind a lot of them would turn out
to be some man or woman who did it. Though, this crime is not directly
related to the rights of the servants of Allah but it may have been men-
tioned here as part of other rights taken up at this place for the reason
that this crime is contagious. It brings other crimes along which disturb
the rights of the servants of Allah through loss of lives and properties.
Therefore, Islam has declared this crime to be more serious than any
other crime. Then, it has also fixed its punishment as the harshest of all
crimes because this one is a carrier of hundreds of these.
It appears in Hadith that the Holy Prophet
said, "The heavens
and the earth, the seven of them each, curse the married person who
commits adultery. And the strong stench which spreads out from the pri-
vate parts of such people will embarrass even the people condemned to
Hell and thus there in Hell they will be suffering from the punishment of
fire and disgrace both." (Reported by al-Bazzar on the authority of Sayyidna Bu-
raidah 46 - Mazhari) In another Hadith from Sayyidna Abu Hurairah
it has been reported that the Holy Prophet
said, "A fornicator when
fornicating is not a believer. A thief when stealing is not a believer. And
a drunkard while drinking is not a believer." This Hadith is there in
al-Bukhari and Muslim. Its explanation, as it appears in the report of

495
Sūrah Bani Isra'il : 17: 33
Abu Dawud, says: At the time those committing such crimes are practi-
cally involved in it, 'Iman (faith) leaves their heart and comes out, and
when they turn away from it, 'Iman returns back in. (Mazhari)
Verse 33
وَلاَ تَقْتُلُوا النَّفُسَ الَّتِىُ حَرَّمَ اللّهُ إِلاَّ بِالْحَقِّ وَمَنُ قُتْلَ مَظْلُوُمًا فَقَدُ
جَعَلْنَا لِوَلِيّهِ سُلْطَانًا فَلاَ يُسْرِفُ فِى الْقَتْلِ * إِنَّه، كَانَ مَنْصُورًا ﴿٣٣)
And do not kill a person whom Allah has given sanctity,
except for a just reason. And whoever is killed unjustly,
We have given his wally (legal heir) authority, but he
shall not cross the limit in the matter of taking life. He
is surely supported. [33]
Commentary
This eighth injunction is about the prohibition of killing unjustly. Vir-
tually all groups, religions and sects of the world take it to be a grave
crime. In Hadith, the Holy Prophet
said, "The destruction of the en-
tire world is lighter in the sight of Allah than the unjust killing of a be-
liever." In addition to this, some reports also carry the words: "Even if
the inhabitants of Allah's seven heavens and seven earths were to join in
the killing of a believer unjustly, He will put all of them into the Hell."
(Ibn Majah with a chain classified as Hasan and al-Baihaqi - from Mazhari)
And in another Hadith, the Holy Prophet
has been reported to
have said, "Whoever abets in the killing of a believer by assisting the kill-
er even with one word will be brought before Allah Ta'ala on the day of
Resurrection. And written on his forehead shall be: آيس مِنُ رحمة الله (De-
prived of the mercy of Allah). (Mazharī from Ibn Majah and Ișbahani)
And al-Baihaqi reports on the authority of Sayyidna 'Abdullah ibn
'Abbas and Sayyidna Mu'awiyah
that the Holy Prophet > said,
"Hopefully, Allah Ta'ala may forgive every sin except that of the person
who died in the state of disbelief (kufr) or who killed a believer intention-
ally and unjustly."
The meaning of Unjust Killing
Imam al-Bukhari and Muslim have reported on the authority of Sayy-
idna 'Abdullah ibn Mas'ud 4
e that the Holy Prophet
said, "The blood