6. [al-Anam, Cattle, Mecca 55]

The Quranic Text & Ali’s Version:

قُلْ تَعَالَوْاْ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ ...

6: 151. Say:

"Come, I will rehearse what Allah hath (really) prohibited you from":

C976. Instead of following Pagan superstitions, and being in constant terror of imaginary taboos and prohibitions, we should study the true moral law, whose sanction is Allah's Law.

The first step is that we should recognise that He is the One and Only Lord and Cherisher. The mention of goodness to parents immediately afterwards suggests:

- that Allah's love of us and care for us may -on an infinitely higher plane- be understood by our ideal of parental love, which is purely unselfish;

- that our first duty among our fellow creatures is to our father and mother, whose love leads us to the conception of divine love.

Arising from that is the conception of our converse duties to our children. Allah provides sustenance (material and spiritual) not only for us, but for them; hence any custom like the Pagan custom of sacrificing children of Moloch stands condemned.

Then come the moral prohibitions against lewdness and all unseemly acts, relating to sex or otherwise, open or secret. This is followed by the prohibition of killing or fighting.

All these things are conformable to our own interests, and therefore true wisdom from our own point of view.

...أَلاَّ تُشْرِكُواْ بِهِ شَيْئًا ...

- join not anything as equal with Him;

...وَبِالْوَالِدَيْنِ إِحْسَانًا...

- be good to your parents:

...وَلاَ تَقْتُلُواْ أَوْلاَدَكُم مِّنْ إمْلاَقٍ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ...

- kill not your children on a plea of want; -- We provide sustenance for you and for them; --

...وَلاَ تَقْرَبُواْ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ...

- come not nigh to shameful deeds, whether open or secret;

...وَلاَ تَقْتُلُواْ النَّفْسَ الَّتِي حَرَّمَ اللّهُ إِلاَّ بِالْحَقِّ...

- take not life, which Allah hath made sacred, except by way of justice and law:

C977. For the comprehensive word haqq I have used the two words "justice and law"; other significations implied are:

right, truth, what is becoming, etc.

It is not only that human life is sacred, but all life is sacred. Even in killing animals for food, a dedicatory formula "in the name of Allah" has to be employed, to make it lawful:

see 698 to 5:4, and n. 962 to 6:138.

...ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ ﴿١٥١﴾

thus doth He command you, that ye may learn wisdom.

وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ...

6: 152. - And come not nigh to the orphan's property, except to improve it, until he attain the age of full strength;

...وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ ...

- give measure and weight with (full) justice;

...لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا...

no burden do We place on any soul, but that which it can bear;

...وَإِذَا قُلْتُمْ فَاعْدِلُواْ وَلَوْ كَانَ ذَا قُرْبَى...

- whenever ye speak, speak justly, even if a near relative is concerned;

...وَبِعَهْدِ اللّهِ أَوْفُواْ...

- and fulfil the Covenant of Allah:

C978. Cf. 5:1, and n. 682.

...ذَلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَذَكَّرُونَ ﴿١٥٢﴾

thus doth He command you, that ye may remember.

وَأَنَّ هَـذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ...

6: 153. Verily, this is My Way, leading straight: follow it:

...وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ...

follow not (other) paths: they will scatter you about from His (great) path:

...ذَلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُونَ ﴿١٥٣﴾

thus doth He command you that ye may be righteous.

C979. Note again the triple refrain with variations, in 6:151, 152, and 153.

- In verse 151, we have the moral law, which it is for our own good to follow: "Thus doth He command you, that ye may learn wisdom."

- In verse 152, we have to deal justly and rightly with others; we are apt to thing too much of ourselves and forget others: "Thus doth He command you, that ye may remember."

- In verse 153 our attention is called to the Straight Way, the Way of Allah, the only Way that leads to righteousness: "Thus doth He command you, that ye may be righteous."

Others version:

6: 151

Yusuf Ali Say: "Come I will rehearse what Allah hath (really) prohibited you from": join not anything as equal with Him; be good to your parents: kill not your children on a plea of want; We provide sustenance for you and for them; come not nigh to shameful deeds whether open or secret; take not life which Allah hath made sacred except by way of justice and law: thus doth He command you that ye may learn wisdom.

Pickthall Say: Come, I will recite unto you that which your Lord hath made a sacred duty for you: that ye ascribe no thing as partner unto Him and that ye do good to parents, and that ye slay not your children because of penury--We provide for you and for them--and that ye draw not nigh to lewd things whether open or concealed. And that ye slay not the life which Allah hath made sacred, save in the course of justice. This He hath commanded you, in order that ye may discern.

Transliteration Qul ta'a_lau atlu ma_ harrama rabbukum 'alaikum alla_ tusyriku_ bihi syai'aw wa bil wa_lidaini ihsa_na_(n), wa la_ taqtulu_ aul_dakum min imla_q(in), nahnu narzuqukum wa iyya_hum, wa la_ taqrabul fawa_hisya ma_ zahara minha_ wa ma_ batan(a), wa la_ taqtulun nafsal lati harramalla_hu illa_ bil haqq(i), za_likum wassa_kum bihi la'allakum ta'qilu_n(a).

6: 152

Asad ………….and when you voice an opinion, be just, even though it be [against] one near of kin. [see also 2 note 19]

Yusuf Ali And come not nigh to the orphan's property except to improve it until he attain the age of full strength; give measure and weight with (full) justice; no burden do We place on any soul but that which it can bear; whenever ye speak speak justly even if a near relative is concerned; and fulfil the Covenant of Allah: thus doth He command you that ye may remember.

Pickthall And approach not the wealth of the orphan save with that which is better; till he reach maturity. Give full measure and full weight, in justice. We task not any soul beyond its scope. And if ye give your word, do justice thereunto, even though it be (against) a kinsman; and fulfil the covenant of Allah. This He commandeth you that haply ye may remember.

Transliteration Wa la_ taqrabu_ ma_lal yatimi illa_ billati hiya ahsanu hatta_ yabluga asyuddah(_),wa auful kaila wal miza_na bil qist(i), la_ nukallifu nafsan illa_ wus'aha_, wa iza_ qultum fa'dilu_ wa lau ka_na za_ qurba_, wa bi'ahdilla_hi aufu_, za_likum wassa_kum bihi la'allakum tazakkaru_n(a).

6: 153

Yusuf Ali Verily this is My Way leading straight: follow it: follow not (other) paths: they will scatter you about from His (great) path: thus doth He command you that ye may be righteous.

Pickthall And (He commandeth you, saying) : This is My straight path, so follow it Follow not other ways, lest ye be parted from His way: This hath He ordained for you, that ye may ward off (evil).

Transliteration Wa anna ha_za_ sira_ti mutaqiman fattabi'u_h(u), wa la_ tattabi'us subula fa tafarraqa bikum 'an sabilih(i), za_likum wassa_kum bihi la'allakum tattaqu_n(a).

[[ Asad’s note -

[[ Ali’s notes - 976 Instead of following Pagan superstitions, and being in constant terror of imaginary taboos and prohibitions, we should study the true moral law, whose sanction is God's Law. The first step is that we should recognise that He is the One and Only Lord and Cherisher. The mention of goodness to parents immediately afterwards suggests: (1) that God's love of us and care for us may -on an infinitely higher plane- be understood by our ideal of parental love, which is purely unselfish; (2) that our first duty among our fellow creatures is to our father and mother, whose love leads us to the conception of divine love. Arising from that is the conception of our converse duties to our children. God provides sustenance (material and spiritual) not only for us, but for them; hence any custom like the Pagan custom of sacrificing children of Moloch stands condemned. Then come the moral prohibitions against lewdness and all unseemly acts, relating to sex or otherwise, open or secret. This is followed by the prohibition of killing or fighting. All these things are conformable to our own interests, and therefore true wisdom from our own point of view. (6.151)

977 For the comprhensive word haqq I have used the two words "justice and law"; other significations implied are: right, truth, what is becoming, etc. It is not only that human life is sacred, but all life is sacred. Even in killing animals for food, a dedicatory formula "in the name of God" has to be employed, to make it lawful: see n. 698 to v. 5, and n. 962 to vi. 138. (6.151)

978 Cf. v. 1, and n. 682. (6.152)

979 Note again the triple refrain with variations, in vi. 151, 152, and 153. In verse 151, we have the moral law, which it is for our own good to follow: "Thus doth He command you, that ye may learn wisdom." In verse 152, we have to deal justly and rightly with others; we are apt to think too much of ourselves and forget others: "Thus doth He command you, that ye may remember." In verse 153 our attention is called to the Straight Way, the Way of God, the only Way that leads to righteousness: "Thus doth He command you, that ye may be righteous." (6.153) ]]

6: 151 Say: “Come, let me convey unto you what God has [really] forbidden to you;

Do not ascribe divinity, in any way, to aught beside Him;

and do good unto your parents;

and do not kill your children for fear of poverty – for it is We who shall provide sustenance for you as well as for them;

and do not commit any shameful deeds, be they open or secret;

and do not take any human being’s life – which God has declared to be sacred –otherwise than in [the pursuit of] justice;

this has He enjoined upon you so that you might use your reason;

6: 152 And do not touch the substance of an orphan – save to improve it – before he comes of age.”

And give full measure and weight, with equity : [however], We do not burden any human being with more than he is well able to bear; and when you voice an opinion, be just, even though it be against one near of kin.”

And [always] observe your bond with God: this has He enjoined upon you, so that you might keep it in mind.

6: 153 and [know] that this is the way leading straight unto Me: follow it, then, and follow not other ways, lest they cause you to deviate from His way. [All] this has He enjoined upon you, so that you might remain conscious of Him. Asad

=========================================================

17. [al-Israa, Mecca 50]

The Quranic Text & Ali’s Version:

لاَّ تَجْعَل مَعَ اللّهِ إِلَـهًا آخَرَ ...

17: 22.  Take not with Allah another object of worship;

C2202. The seeming inequality of gifts to men might make short-sighted men impugn the impartiality of Allah. But the fault lies with such men's own want of knowledge and want of Faith. There is no excuse for them to seek other objects of worship than Allah. For there is none worthy of worship except Allah.

... فَتَقْعُدَ مَذْمُومًا مَّخْذُولاً ﴿٢٢﴾

or thou (O man!) wilt sit in disgrace and destitution.

C2203. If foolish men turn to false objects of worship, they will not only be disappointed, but they will lose the respect of their own fellow-men, and spiritually they will be reduced to destitution. All their talents and their works will be of no avail.

وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا...   

17: 23.  Thy Lord hath decreed that ye worship none but Him,

and that ye be kind to parents.

...إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلاَهُمَا ...

Whether one or both of them attain old age in thy life,

C2204. The spiritual and moral duties are now brought into juxtaposition.

We are to worship none but Allah, because none but Allah is worthy of worship, not because "the Lord thy God is a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me" (Exod. 20:5).

Note that the act of worship may be collective as well as individual; hence the plural ta'buda.

The kindness to parents is an individual act of piety; hence the singular taqul, qul, etc.

... فَلاَ تَقُل لَّهُمَآ أُفٍّ وَلاَ تَنْهَرْهُمَا...

say not to them a word of contempt, nor repel them,

...وَقُل لَّهُمَا قَوْلاً كَرِيمًا ﴿٢٣﴾

but address them in terms of honor.

وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل...   

17: 24.  And, out of kindness, lower to them the wing of humility, and say:

C2205. Cf. 15:88 and n. 2011.

The metaphor is that of a high-flying bird which lowers her wing out of tenderness to her offspring. There is a double aptness.

1.     When the parent was strong and the child was helpless, parental affection was showered on the child:

when the child grows up and is strong, and the parent is helpless, can he do less than bestow similar tender care on the parent?

2.     But more: he must approach the matter with gentle humility: for does not parental love, remind him of the great love with which Allah cherishes His creatures?

There is something here more than simple human gratitude; it goes up into the highest spiritual region.

...رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا ﴿٢٤﴾

"My Lord! bestow on them Thy Mercy even as they cherished me in childhood."

C2206. Note that we are asked to honour our father and mother, not "that thy days may be long upon the land which the Lord thy God giveth thee" (Exod. 20:12), but upon much higher and more universal grounds, such as befit a perfected revelation.

-        In the first place, not merely respect, but cherishing kindness, and humility to parents, are commanded.

-        In the second place, this command is bracketed with the command to worship the One True God.

Parental love should be to us a type of divine love: nothing that we can do can ever really compensate for that which we have received.

In the third place (see next verse) our spiritual advancement is tested by this: we cannot expect Allah's forgiveness if we are rude or unkind to those who unselfishly brought us up.

رَّبُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ...   

17: 25.  Your Lord knoweth best what is in your hearts:

...إِن تَكُونُواْ صَالِحِينَ فَإِنَّهُ كَانَ لِلأَوَّابِينَ غَفُورًا ﴿٢٥﴾

if ye do deeds of righteousness, verily He is Most Forgiving to those who turn to Him again and again (in true penitence).

C2207. It is the heart, and its hidden and secret motives, by which we are judged: for Allah knows them all.

وَآتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ...   

17: 26.  And render to the kindred their due rights, as (also) to those in want, and to the wayfarer:

C2208. In the Jewish Decalogue, which was given to a primitive and hard-hearted people, this refinement of Kindness, -to those in want and to wayfarers (i.e., total strangers whom you come across) finds no place.

Nor was there much danger of their wasting their substance out of exuberance. Even the command "to honour thy father and mother" comes after the ceremonial observance of the Sabbath.

With us, the worship of Allah is linked up with kindness;

-         to parents, kindred,

-         those in want,

-         those who are far from their homes though they may be total strangers to us.

It is not mere verbal kindness. They have certain rights which must be fulfilled.

...وَلاَ تُبَذِّرْ تَبْذِيرًا ﴿٢٦﴾

but squander not (your wealth) in the manner of a spendthrift.

C2209. All charity, kindness, and help are conditioned by our own resources. There is no merit if we merely spend out of bravado or for idle show.

How many families are ruined by extravagant expenses at weddings, funerals, etc., or (as they may call it) to "oblige friends or relatives", or to give to able-bodied beggars?

To no one was this command more necessary than it is to Muslims of the present day.

إِنَّ الْمُبَذِّرِينَ كَانُواْ إِخْوَانَ الشَّيَاطِينِ...   

17: 27.  Verily spendthrifts are brothers of the Evil Ones;

...وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا ﴿٢٧﴾

and the Evil One is to his Lord (Himself) ungrateful.

C2210. Spendthrifts are not merely fools. They are of the same family as the Satan.

And the Satan himself-fell by his ingratitude to Allah. So those who misuse or squander Allah's gifts are also ungrateful to Allah.

وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَاء رَحْمَةٍ مِّن رَّبِّكَ تَرْجُوهَا...   

17: 28.  And even if thou hast to turn away from them in pursuit of the Mercy from thy Lord which thou dost expect,

...فَقُل لَّهُمْ قَوْلاً مَّيْسُورًا ﴿٢٨﴾

yet speak to them a word of easy kindness.

C2211. You may have to "turn away" from people for two reasons.

-        You may not have the wherewithal with which to entertain them and give them their rights; or

-        you may have to give them a wide berth because their thoughts are not as your thoughts.

In either case there is no need to speak harshly to them. Your words should be those of "easy kindness", i.e., the sort of kindness (not merely frigid politeness) which flows from pity and understanding and smoothes over unnecessary difficulties in human intercourse.

وَلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ...   

17: 29.  Make not thy hand tied (like a niggard's) to thy neck,

C2212. Cf. the phrase for niggardliness in 5:64.

We are not to be so lavish as to make ourselves destitute and incur the just censure of wise men, nor is it becoming to keep back our resources from the just needs of those who have a right to our help. Even strangers have such a right, as we saw in 17:26 above. But we must keep a just measure between our capacity and other people's needs.

...وَلاَ تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَّحْسُورًا ﴿٢٩﴾

nor stretch it forth to its utmost reach, so that thou become blameworthy and destitute.

إِنَّ رَبَّكَ يَبْسُطُ الرِّزْقَ لِمَن يَشَاء وَيَقْدِرُ...   

17: 30.  Verily thy Lord doth provide sustenance in abundance for whom He pleaseth, and He provideth in a just measure:

C2213. If a foolish spendthrift pretends that his generosity, even if it ruins himself, is good for other people, he is reminded that Allah will take care of all. He knows every one's true needs and cares for them.

He gives in abundance to some, but in all cases He gives in just measure. Who are we to pretend to greater generosity! (R).

إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا ﴿٣٠﴾

for He doth know and regard all His servants.

وَلاَ تَقْتُلُواْ أَوْلادَكُمْ خَشْيَةَ إِمْلاقٍ...   

17: 31.  Kill not your children for fear of want:

C2214. The Arabs were addicted to female infanticide. In a society perpetually at war a son was a source of strength whereas a daughter was a source of weakness. Even now infanticide is not unknown in other countries for economic reasons.

This crime against children's lives is here characterized as one of the greatest of sins.

...نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُم...

We shall provide sustenance for them as well as for you:

...إنَّ قَتْلَهُمْ كَانَ خِطْءًا كَبِيرًا ﴿٣١﴾

verily the killing of them is a great sin.

وَلاَ تَقْرَبُواْ الزِّنَى إِنَّهُ كَانَ فَاحِشَةً وَسَاء سَبِيلاً ﴿٣٢﴾

17: 32.  Nor come nigh to adultery:

for it is a shameful (deed) and an evil, opening the road (to other evils).

C2215. Adultery is not only shameful in itself and inconsistent with any self-respect or respect for others, but it opens the road to many evils.

-         It destroys the basis of the family:

-         it works against the interests of children born or to be born;

-         it may cause murders and feuds and loss of reputation and property, and also loosen permanently the bonds of society.

Not only should it be avoided as a sin, but any approach or temptation to it should be avoided.

وَلاَ تَقْتُلُواْ النَّفْسَ الَّتِي حَرَّمَ اللّهُ إِلاَّ بِالحَقِّ...   

17: 33.  Nor take life -- which Allah has made sacred -- except for just cause.

...وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا ...

And if anyone is slain wrongfully, We have given his heir authority (to demand Qisas or to forgive):

C2216. On the subject of Qisas see 2:178 and the notes thereto.

Under the strict limitations there laid down, a life may be taken for a life. The heir is given the right to demand the life; but he must not exceed due bounds, because he is helped by the Law.

Some Commentators understand "he" in "he is helped (by the Law)" to refer to the heir of the person against whom Qisas is sought. He too will be helped by the Law, if the heir of the first slain exceeds the 'bounds of Law.

... فَلاَ يُسْرِف فِّي الْقَتْلِ...

but let him not exceed bounds in the matter of taking life:

...إِنَّهُ كَانَ مَنْصُورًا ﴿٣٣﴾

for he is helped (by the Law).

وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِي هِيَ أَحْسَنُ ...

17: 34.  Come not nigh to the orphan's property except to improve it,

C2217. Cf. 6:152, and other passages relating to orphans, e.g., 2:220.

If an orphan's property is touched at all, it should be to improve it, or to give him something better than he had before,

-         never to take a personal advantage for the benefit of the guardian.

A bargain that may be quite fair as between two independent persons would be, under this verse, unfair as between a guardian and his orphan ward until the latter attains the full age of understanding.

... حَتَّى يَبْلُغَ أَشُدَّهُ...

until he attains the age of full strength;

C2218. Ashuddahu means the age when the orphan reaches his full maturity of strength and understanding, say between the ages of 18 and 30.

The age of legal maturity may be 18 (as for certain purposes in India) or 21 (as in England). For certain purposes in Muslim law it may be less than 18.

In the orphan's interest a much stricter standard is required in his case.

...وَأَوْفُواْ بِالْعَهْدِ ...

and fulfil (every) engagement, for (every)

C2219. The definite article al has here a generic meaning, and is best translated by "every".

... إِنَّ الْعَهْدَ كَانَ مَسْؤُولاً ﴿٣٤﴾

engagement will be enquired into (on the Day of Reckoning).

C2220. From the context the engagements referred to would relate to beneficial contracts connected with the orphan's property or promises or undertakings given by the guardian or implied in the terms of his appointment. But the words are general and may be interpreted in the general sense.

Note that this sentence does not occur in the similar passage in 6:152, where there was a discussion of social laws: it is appropriate here, where the discussion is about the guardian's personal and individual responsibility in a spiritual sense.

وَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُواْ بِالقِسْطَاسِ الْمُسْتَقِيمِ...   

17: 35.  Give full measure when ye measure, and weigh with a balance that is straight:

...ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً ﴿٣٥﴾

that is the most fitting and the most advantageous in the final determination.

C2221. Giving just measure and weight is not only right in itself but is ultimately to the best advantage of the person who gives it.

وَلاَ تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ...   

17: 36.  And pursue not that of which thou hast no knowledge;

C2222. Idle curiosity may lead us to nose into evil, through our ignorance that it is evil. We must guard against every such danger.

We must only hear the things that are known to us to be of good report, and see things that are good and instructive and entertain in our hearts feelings or in our minds ideas that we have reason to expect will be spiritually profitable to us. We shall be called to account for the exercise of every faculty that has been given to us.

This goes a little farther than a famous sculpture on a Japanese temple in which three monkeys are shown as putting their hands to their ears, eyes, and mouths, respectively, to show that they were not prepared to hear any evil, or see any evil, or speak any evil.

Here idle curiosity is condemned. Futility is to be avoided even if it does not reach the degree of positive evil.

...إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولـئِكَ كَانَ عَنْهُ مَسْؤُولاً ﴿٣٦﴾

for every act of hearing, or of seeing, or of (feeling in) the heart will be enquired into (on the Day of Reckoning).

وَلاَ تَمْشِ فِي الأَرْضِ مَرَحًا...   

17: 37.  Nor walk on the earth with insolence:

C2223. Insolence, or arrogance, or undue elation at our powers or capacities, is the first step to many evils. Besides, it is unjustified.

All our gifts are from Allah.

...إِنَّكَ لَن تَخْرِقَ الأَرْضَ وَلَن تَبْلُغَ الْجِبَالَ طُولاً ﴿٣٧﴾

for thou canst not rend the earth asunder, nor reach the mountains in height.

كُلُّ ذَلِكَ كَانَ سَيٍّئُهُ عِنْدَ رَبِّكَ مَكْرُوهًا ﴿٣٨﴾

17: 38.  Of all such things the evil is hateful in the sight of thy Lord.

ذَلِكَ مِمَّا أَوْحَى إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ...   

17: 39.  These are among the (precepts of) wisdom, which thy Lord Has revealed to thee.

C2224. The moral law, as expounded in 17:23-39 is far in advance of the bare Decalogue in that it searches out motives, and draws pointed attention to the weak and helpless if we are to reach any real understanding of Allah.

It begins with a mention of the worship of Allah, the One True God and ends with a similar mention to close the argument, thus emphasizing the fact that the love of Allah embraces the love of man and practical help of our fellow-creatures. (R).

...وَلاَ تَجْعَلْ مَعَ اللّهِ إِلَهًا آخَرَ فَتُلْقَى فِي جَهَنَّمَ مَلُومًا مَّدْحُورًا ﴿٣٩﴾

Take not, with Allah, another object of worship, lest thou shouldst be thrown into Hell, blameworthy and rejected.

C2225. "Blameworthy" carries us back by reminiscence to 17:29, between which and this verse there is mention of crimes committed out of covetousness and a selfish disregard of other people's rights.

"Rejected" carries back our reminiscence to 17:18, from which to here we have a reference to crimes that lead to deprivation of Allah's grace.

The latter is of course wider than the former.

Note how subtly the two streams of thought are here conjoined.

Others version:

17:22 – 39

17:22 Do not set up with God another god; or you will find yourself disgraced, abandoned.

17:23 Your Lord decreed that you shall not serve except Him, and do good to your parents. When one of them or both of them reaches old age, do not say to them a word of disrespect nor raise your voice at them, but say to them a kind saying.

17:24 Lower for them the wing of humility through mercy, and say, "My Lord, have mercy upon them as they have raised me when I was small."

17:25 Your Lord is fully aware of what is in yourselves. If you are good, then He is to those who repent a Forgiver.

17:26 Give the relative his due, and the poor, and the wayfarer; and do not waste excessively.

17:27 Those who waste excessively are brothers to the devils, and the devil was an unappreciative of his Lord.

17:28 If you turn away from them to seek a mercy from your Lord which you desire, then say to them a gentle saying.

17:29 Do not make your hand stingy by holding it to your neck, nor shall you lay it fully open so you become in despair and regret.

17:30 Your Lord lays out openly the provision for whom He wishes, and He is able to do so. He is Ever-aware and Watcher to His servants.

17: 26

Pickthall Give the kinsman his due, and the needy, and the wayfarer, and squander not (thy wealth) in wantonness.

Yuksel Give the relative his due, and the poor, and the wayfarer; and do not waste excessively.

Transliteration Wa a_ti zal qurba_ haqqahu_ wal miskina wa-bnas sabili wa la_ tubazzir tabzira_(n).

17: 27 [al-Israa, Mecca 50 ]

Pickthall Lo! the squanderers were ever brothers of the devils, and the devil was ever an ingrate to his Lord.

Yuksel Those who waste excessively are brothers to the devils, and the devil was an unappreciative of his Lord

Transliteration Innal mubazzirina ka_nu_ ikhwa_nasy syaya_tin(i), wa ka_nasy syaita_nu li rabbihi kafu_ra_(n).

17: 28

Pickthall But if thou turn away from them, seeking mercy from thy Lord, for which thou hopest, then speak unto them a reasonable word.

Yuksel If you turn away from them to seek a mercy from your Lord which you desire, then say to them a gentle saying.

Transliteration Wa imma_ tu'ridanna 'anhumu-btiga_'a rahmatim mir rabbika tarju_ha_ fa qul lahum qaulam maisu_ra_(n).

17: 29

Pickthall And let not thy hand be chained to thy neck nor open it with a complete opening, lest thou sit down rebuked, denuded.

Yuksel Do not make your hand stingy by holding it to your neck, nor shall you lay it fully open so you become in despair and regret.

Transliteration Wa la_ taj'al yadaka maglu_latan ila_ 'unuqika wa la_ tabsutha_ kullal basti fa taq'uda malu_mam mahsu_ra_(n).

17: 30

Pickthall Lo! thy Lord enlargeth the provision for whom He will, and straiteneth (it for whom He will). Lo, He was ever Knower, Seer of His slaves

Yuksel Your Lord lays out openly the provision for whom He wishes, and He is able to do so. He is Ever-aware and Watcher to His servants.

Transliteration Inna rabbaka yabsutur rizqa limay yasya_'u wa yaqdir(u), innahu_ ka_na bi 'iba_dihi khabiram basira_(n).

17: 31

Pickthall Slay not your children, fearing a fall to poverty, We shall provide for them and for you. Lo! the slaying of them is great sin.

Yuksel Do not kill your born children out of fear of poverty; We shall provide for you and them. The killing of them was a big mistake.*

Transliteration Wa la_ taqtulu_ aula_dakum khasy-yata imla_q(in), nahnu narzuquhum wa iyya_kum, inna qatlahum ka_na khit'an kabira_(n).

[[Ali’s note-

2214 The Arabs were addicted to female infanticide. In a society perpetually at war a son was a source of strength whereas a daughter was a source of weakness. Even now infanticide is not unknown in other countries for economic reasons. This crime against children's lives is here characterised as one of the greatest of sins. (17.31)]]

[[Yuksel’s note -

017: 31 The Arabic word we translated as "children" is aWLaD (plural of WaLaD) and it literally means "those who are born." The story of pagans killing their daughters by burying them alive years after they were born is a mythology. They were simply practicing infanticide, that is, they would murder their daughters as soon as they learned their sexes. For abortion, see 46:15. ]]

17: 32

Pickthall And come not near unto adultery. Lo! it is an abomination and an evil way.

Yuksel Do not go near adultery, for it is a sin and an evil path.

Transliteration Wa la_ taqrabuz zina_ innahu_ ka_na fa_hisyah(tan), wa sa_'a sabila_(n).

[[Ali’s note - 2215 Adultery is not only shameful in itself and inconsistent with any self-respect or respect for others, but it opens the road to many evils. It destroys the basis of the family: it works against the interests of children born or to be born; it may cause murders and feuds and loss of reputation and property, and also loosen permanently the bonds of society. Not only should it be avoided as a sin, but any approach or temptation to it should be avoided. (17.32) ]]

[[ Ruby’s note 17-32 – Many social turmoil, violence and even wars started with promiscuity and lusts of the leaders who dictated such actions. Lust-Greed and Ego are the real culprits and history reveals this pattern of human dark sides.]]

17: 33

Pickthall And slay not the life which Allah hath forbidden save with right. Whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying. Lo! he will be helped.

Yuksel Do not kill, for God has made this forbidden, except in the course of justice. Whoever is killed unjustly, then We have given his heir authority. Since he received help let him not transgress in the taking of a life.

Transliteration Wa la_ taqtulun nafsal lati harramalla_hu illa_ bil haqq(i), wa man qutila mazlu_man faqad ja'alna_ li waliyyihi sulta_nan fala_ yusrif fil qatl(i), innahu_ ka_na mansu_ra_(n).

17: 34

Pickthall Come not near the wealth of the orphan save with that which is better till he come to strength; and keep the covenant. Lo! of the covenant it will be asked.

Yuksel 17:34 Do not go near the orphan's money, except for what is best, until he reaches maturity. Fulfill your oath, for the oath brings responsibility.

Transliteration Wa la_ ataqrabu_ ma_lal yatimi illa_ billati hiya ahasanu hatta_ yabluga asyuddah(u_),wa aufu_ bil 'ahd(i), innal 'ahda ka_na mas'u_lu_(n).

[[ Ali’s notes - 2217 Cf. vi. 152, and other passages relating to orphans, e.g., ii. 220. If an orphan's property is touched at all, it should be to improve it, or to give him something better than he had before,-never to take a personal advantage for the benefit of the guardian. A bargain that may be quite fair as between two independent persons would be, under this verse, unfair as between a guardian and his orphan ward until the latter attains the full age of understanding. (17.34)

2218 Ashuddahu means the age when the orphan reaches his full maturity of strength and understanding, say between the ages of 18 and 30. The age of legal maturity may be 18 (as for certain purposes in India) or 21 (as in England). For certain purposes in Muslim law it may be less than 18. In the orphan's interest a much stricter standard is required in his case. (17.34)

2219 The definite article al has here a generic meaning, and is best translated by "every". (17.34)

2220 From the context the engagements referred to would relate to beneficial contracts connected with the orphan's property or promises or undertakings given by the guardian or implied in the terms of his appointment. But the words are general and may be interpreted in the general sense. Note that this sentence does not occur in the similar passage in vi. 152, where there was a discussion of social laws: it is appropriate here, where the discussion is about the guardian's personal and individual responsibility. (17.34) ]]

17: 35

Pickthall Fill the measure when ye measure, and weigh with a right balance; that is meet, and better in the end.

Yuksel 17:35 Give full measure when you deal, and weigh with a balance that is straight. That is good and better in the end.

Transliteration Wa auful kaila iza_ kiltum wa zinu_ bil qista_sil mustaqim(i), za_lika khairuw wa ahsanu ta'wila_(n).

17: 36

Pickthall (O man), follow not that whereof thou hast no knowledge. Lo! the hearing and the sight and the heart--of each of these it will be asked.

Yuksel 17:36 Do not uphold what you have no knowledge of. For the hearing, eyesight, and mind, all these are held responsible for that.*

Transliteration Wa la_ taqfu ma_ laisa laka bihi 'ilm(un), innas sam'a wal basara wal fu'a_da kullu ula_'ika ka_na 'anhu mas'u_la_(n).

[[ YUKSEL’S NOTES - 017:036 This verse instructs us to use both our reason and senses to examine all the information we receive. It warns us against blindly following a religious teaching or political ideology and asks as to be iconoclasts. It warns us not to be hypnotized by the charisma of leaders nor by the social conventions. A society comprised of individuals that value rational and empirical inquiry will never become the victim of religious fanaticism, tragedies brought by charismatic politicians. A religion or sect that glorifies ignorance and gullibility can be very dangerous for its followers and others. As the Physicist Steven Weinberg once put profoundly, "With or without religion, you would have good people doing good things, and evil people doing evil things. But for good people to do evil things, that takes religion." See 6:74-83.

The following advice is attributed to Buddha. We are not quoting this because we consider his name to be an authority, nor because we are sure that it is uttered or written by a man called Buddha; but because it articulates a profound fact: "Do not put faith in traditions, even though they have been accepted for long generations and in many countries. Do not believe a thing because many repeat it. Do not accept a thing on the authority of one or another of the sages of old, nor on the ground of statements as found in the books. Never believe anything because probability is in its favor. Do not believe in that which you yourselves have imagined, thinking that a god has inspired it. Believe nothing merely on the authority of the teachers or the priests. After examination, believe that which you have tested for yourself and found reasonable, which is in conformity with your well being and that of others'." Interestingly, this is the summary of many verses in the Quran! If the above wise statements were indeed made by Buddha, then he would be the first one who would reject the allegiance of the so-called Buddhists.

The Biblical, "Know the truth, and the truth will set you free!" (John 3:24), is a powerful statement against idolatry and ignorance. St. Paul and his followers, such as Tertullian and many other church leaders turned the wisdom preached by Jesus into bigotry and dogmatism that considered philosophy and philosophers the enemy. Most faithful of religions nod positively at Voltaire's depiction of their understanding: "The truths of religion are never so well understood as by those who have lost the power of reasoning."

If I really want to name myself with suffixes such as an –ist, –ite, or –an, then I should call myself Truthist, Truthite, or Truthian! Or, maybe just, Godist, Godite, Godian!

The Quran repeatedly advises us to use our intellect, to reason, to be open-minded, to be the seekers of truth, to be philosophers, to be critical thinkers, and not to be the followers of our wishful thinking or a particular crowd. For instance, see 2:170, 171, 242, 269; 3:118, 190; 6:74-83; 7:169; 8:22; 10:42, 100; 11:51; 12:2, 111; 13:4, 19; 16:67; 21:10, 67; 23:80; 24:61; 29:63; 30:28; 38:29; 39:9, 18, 21; 40:54; 59:14. See also 6:110. ]]

[[ali’s note

2222 Idle curiosity may lead us to nose into evil, through our ignorance that it is evil. We must guard against every such danger. We must only hear the things that are known to us to be of good report, and see things that are good and instructive and entertain in our hearts feelings or in our minds ideas that we have reason to expect will be spiritually profitable to us. We shall be called to account for the exercise of every faculty that has been given to us. This goes a little farther than a famous sculpture on a Japanese temple in which three monkeys are shown as putting their hands to their ears, eyes, and mouths, respectively, to show that they were not prepared to hear any evil, or see any evil, or speak any evil. Here idle curiosity is condemned. Futility is to be avoided even if it does not reach the degree of positive evil. (17.36)]]

17: 37

Pickthall And walk not in the earth exultant. Lo! thou canst not rend the earth, nor canst thou stretch to the height of the hills.

Yuksel 17:37 Do not walk in the land arrogantly, for you will not penetrate the earth, nor will you reach the mountains in height.

Transliteration Wa la_ tamsyi fil ardi maraha_(n), innaka lan takhriqal arda wa lan tablugal jiba_la tu_la_(n).

[[Ali’s note - 2223 Insolence, or arrogance, or undue elation at our powers or capacities, is the first step to many evils. Besides, it is unjustified. All our gifts are from Allah. (17.37)]]

17: 38

Pickthall The evil of all that is hateful in the sight of thy Lord.

Yuksel All of this is bad, and disliked by your Lord.

Transliteration Kullu za_lika ka_na sayyi'uhu_ 'inda rabbika makru_ha_(n).

17: 39

Pickthall This is (part) of that wisdom wherewith thy Lord hath inspired thee (O Muhammad). And set not up with Allah any other god, lest thou be cast into hell, reproved, abandoned.

Yuksel That is from what your Lord has inspired to you of the wisdom. Do not make with God another god, or you will be cast into hell, blameworthy and rejected.*

Transliteration Za_lika mimma_ auha_ ilaika rabbuka minal hikmah(ti), wa la_ taj'al ma'alla_hi ila_han a_khara fa tulqa_ fi jahannama malu_mam madhu_ra_(n).

[[ Ali’s notes –

2204 The spiritual and moral duties are now brought into juxtaposition. We are to worship none but Allah, because none but Allah is worthy of worship, not because "the Lord thy God is a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me" (Exod. xx. 5). Note that the act of worship may be collective as well as individual; hence the plural ta'buda. The kindness to parents is an individual act of piety; hence the singular taqul, qul, etc. (17.23)

2205 Cf. xv. 88 and n. 2011. The metaphor is that of a high-flying bird which lowers her wing out of tenderness to her offspring. There is a double aptness. (1) When the parent was strong and the child was helpless, parental affection was showered on the child: when the child grows up and is strong, and the parent is helpless, can he do less than bestow similar tender care on the parent? (2) But more: he must approach the matter with gentle humility: for does not parental love, remind him of the great love with which Allah cherishes His creatures? There is something here more than simple human gratitude; it goes up into the highest spiritual region. (17.24)

2206 Note that we are asked to honour our father and mother, not "that thy days may be long upon the land which the Lord thy God giveth thee" (Exod. xx. 12), but upon much higher and more universal grounds, such as befit a perfected revelation. In the first place, not merely respect, but cherishing kindness, and humility to parents, are commanded. In the second place, this command is bracketed with the command to worship the One True God. Parental love should be to us a type of divine love: nothing that we can do can ever really compensate for that which we have received. In the third place (see next verse) our spiritual advancement is tested by this: we cannot expect Allah's forgiveness if we are rude or unkind to those who unselfishly brought us up. (17.24)

2207 It is the heart, and its hidden and secret motives, by which we are judged: for Allah knows them all. (17.25)

2208 In the Jewish Decalogue, which was given to a primitive and hard-hearted people, this refinement of Kindness,-to those in want and to wayfarers (i.e., total strangers whom you come across) finds no place. Nor was there much danger of their wasting their substance out of exuberance. Even the command "to honour thy father and mother" comes after the ceremonial observance of the Sabbath. With us, the worship of Allah is linked up with kindness-to parents, kindred, those in want, those who are far from their homes though they may be total strangers to us. It is not mere verbal kindness. They have certain rights which must be fulfilled. (17.26)

2209 All charity , kindness, and help are conditioned by our own resources. There is no merit if we merely spend out of bravado or for idle show. How many families are ruined by extravagant expenses at weddings, funerals, etc., or (as they may call it) to "oblige friends or relatives", or to give to able-bodied beggars? To no one was this command more necessary than it is to Muslims of the present day. (17.26)

2210 Spendthrifts are not merely fools. They are of the same family as the Satans. And the Satan himself-fell by his ingratitude to Allah. So those who misuse or squander Allah's gifts are also ungrateful to Allah. (17.27)

2211 You may have to "turn away" from people for two reasons. (1) You may not have the wherewithal with which to entertain them and give them their rights; or (2) you may have to give them a wide berth because their thoughts are not as your thoughts. In either case there is no need to speak harshly to them. Your words should be those of "easy kindness", i.e., the sort of kindness (not merely frigid politeness) which flows from pity and understanding and smooths over unnecessary difficulties in human intercourse. (17.28)

2212 Cf. the phrase for niggardliness in v. 64. We are not to be so lavish as to make ourselves destitute and incur the just censure of wise men, nor is it becoming to keep back our resources from the just needs of those who have a right to our help. Even strangers have such a right, as we saw in xvii. 26 above. But we must keep a just measure between our capacity and other people's needs. (17.29)

2213 If a foolish spendthrift pretends that his generosity, even if it ruins himself, is good for other people, he is reminded that Allah will take care of all. He knows every one's true needs and cares for them. He gives in abundance to some, but in all cases He gives in just measure. Who are we to pretend to greater generosity? (17.30)

2214 The Arabs were addicted to female infanticide. In a society perpetually at war a son was a source of strength whereas a daughter was a source of weakness. Even now infanticide is not unknown in other countries for economic reasons. This crime against children's lives is here characterised as one of the greatest of sins. (17.31)

2215 Adultery is not only shameful in itself and inconsistent with any self-respect or respect for others, but it opens the road to many evils. It destroys the basis of the family: it works against the interests of children born or to be born; it may cause murders and feuds and loss of reputation and property, and also loosen permanently the bonds of society. Not only should it be avoided as a sin, but any approach or temptation to it should be avoided. (17.32)

2216 On the subject of Qisas see ii. 178 and the notes thereto. Under the strict limitations there laid down, a Iife may be taken for a life. The heir is given the right to demand the life; but he must not exceed due bounds, because he is helped by the Law. Some Commentators understand "he" in "he is helped (by the Law)" to refer to the heir of the person against whom Qisas is sought. He too will be helped by the Law, if the heir of the first slain exceeds the bounds of Law. (17.33)

2221 Giving just measure and weight is not only right in itself but is ultimately to the best advantage of the person who gives it. (17.35)

2224 The moral law, as expounded in xvii. 23-39 is far in advance of the bare Decalogue in that it searches out motives, and draws pointed attention to the weak and helpless if we are to reach any real understanding of Allah. It begins with a mention of the worship of Allah, the One True God and ends with a similar mention to close the argument, thus emphasizing the fact that the love of Allah embraces the love of man and practical help of our fellow-creatures. (17.39)

2225 "Blameworthy" carries us back by reminiscence to xvii. 29, between which and this verse there is mention of crimes committed out of covetousness and a selfish disregard of other people's rights. "Rejected" carries back our reminiscence to xvii. 18, from which to here we have a reference to crimes that lead to deprivation of Allah's grace. The latter is of course wider than the former. Note how subtly the two streams of thought are here conjoined. (17.39)

2226 Cf. xvi. 57-59. Insistence on true worship means also exclusion of false worship or worship derogatory to Allah. In circles where daughters were despised and even their lives had to be protected by special legislation, what could have been dreadful than ascribing daughters to Allah? (17.40) ]]