Dealings with Parents
6. Sura al-Anam
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:
...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."
Asad’s Version:
6: 151
Asad 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;
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 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. [see also 2 note 19] And [always] observe your bond with God: this has He enjoined upon you, so that you might keep it in mind
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
Asad 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
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) ]]
The Quranic Text & Ali’s Version:
يَا أَيُّهَا
الَّذِينَ
آمَنُواْ لاَ
تَتَّخِذُواْ
آبَاءكُمْ
وَإِخْوَانَكُمْ
أَوْلِيَاء
إَنِ اسْتَحَبُّواْ
الْكُفْرَ عَلَى
الإِيمَانِ...
9: 23. O ye who believe!
take not for protectors your fathers and your brothers if they love infidelity above faith:
...وَمَن يَتَوَلَّهُم مِّنكُمْ فَأُوْلَـئِكَ هُمُ الظَّالِمُونَ ﴿٢٣﴾
if any of you do so, they do wrong.
Asad’s Version:
9: 23 [at-Tawbah, Medina 113, Tabuk 9H]
Asad …………..it is they, they who are evildoers! [Note 31]
Yusuf Ali O ye who believe! take not for protectors your fathers and your brothers if they love infidelity above faith: if any of you do so they do wrong.
Pickthall O ye who believe! Choose not your fathers nor your brethren for friends if they take pleasure in disbelief rather than faith. Whoso of you taketh them for friends, such are wrong doers.
Transliteration Ya_ ayyuhal lazina a_manu_ la_ tattakhizu_ a_ba_'akum wa ikhwa_nakum auliya_'a inistahabbul kufra 'alal ima_n(i), wa may yatawallahum minkum fa ula_'ika humuz za_limu_n(a).
[[ Asad 31 – The term walayah (“alliance” or “friendship”) is used in this context in the sense of an alliance against other believers, as in 3:28, (Regarding the wider. spiritual implications of this expression, see surah 4, note 154.) That is does not refer to “friendship” in the sense of normal human affection is obvious from the many exhortations in the Quran to be good to one’s parents and kinsfolk; and, more explicitly, from 60:8-9, where the believers are reminded that friendly relations with unbelievers who are not hostile to the Muslim community are permissible, and even desirable. (see also Manar X, 269 ff., where a similar interpretation is advanced.). ]]
The Quranic Text & Ali’s Version:
Asad’s Version:
12: 99 [ Yusuf, Mecca 53, How Yusuf treated his parents]
Yusuf Ali Then when they entered the presence of Joseph he provided a home for his parents with himself and said: "Enter ye Egypt (all) in safety if it please Allah."
Pickthall And when they came in before Joseph, he took his parents unto him, and said: Come into Egypt safe, if Allah will!
Yuksel Then, when they entered upon Joseph, he took his parents to him and he said, "Enter Egypt, God willing, in security."
Transliteration Falamma_ dakhalu_ 'ala_ yu_sufa a_wa_ ilaihi abawaihi wa qa_la-dkhulu_ misra in sya_'alla_hua_minin(a).
12: 100
Asad ………..and they fell down before Him, prostrating themselves in adoration…….Verily, my Sustainer is unfathomable in [the way He brings about] whatever He wills: verily, He alone is all-knowing, truly wise!
Yusuf Ali And he raised his parents high on the throne (of dignity) and they fell down in prostration (all) before him. He said: "O my father! this is the fulfillment of my vision of old! Allah hath made it come true! He was indeed good to me when He took me out of prison and brought you (all here) out of the desert (even) after Satan had sown enmity between me and my brothers. Verily my Lord understandeth best the mysteries of all that He planneth to do: for verily He is full of knowledge and wisdom.
Pickthall And he placed his parents on the dais and they fell down before him prostrate, and he said: O my father! This is the interpretation of my dream of old. My Lord hath made it true, and He hath shown me kindness, since He took me out of the prison and hath brought you from the desert after Satan had made strife between me and my brethren. Lo! my Lord is tender unto whom He will. He is the Knower, the Wise.
Yuksel He raised his parents on the throne, and all fell in prostration before Him. He said, "My father, this is the interpretation of my old dream. My Lord has made it true, and He has been good to me that he took me out of prison and brought you out of the wilderness after the devil had placed a rift between me and my brothers. My Lord is kind to whom He wills. He is the Knowledgeable, the Wise."
Transliteration Wa rafa'a abawaihi 'alal 'arsyi wa kharru_ lahu_ sujjada_(n), wa qa_la ya_ abati ha_za_ ta'wilu ru'ya_yamin qabl(u), qad ja'alaha_ rabbi haqqa_(n), wa qad ahsana bi iz akhrajani minas sijni wa ja_'a bikum minal badwi mim ba'di an nazagasy syaita_nu baini wa baina ikhwati, inna rabbi latiful lima_ yasya_'(u), innahu_ huwal 'alimul hakim(u).
17. Surah Al Isra
The Quranic Text & Ali’s Version:
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:
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.
Asad’s Version:
17: 23
Yusuf Ali Thy Lord hath decreed that ye worship none but Him and that ye be kind to parents. Whether one or both of them attain old age in thy life say not to them a word of contempt nor repel them but address them in terms of honor.
Pickthall Thy Lord hath decreed, that ye worship none save Him, and (that ye show) kindness to parents. If one of them or both of them to attain old age with thee, say not "Fie" unto them nor repulse them, but speak unto them a gracious word.
Yuksel 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.
Transliteration Wa qada_ rabbuka alla_ ta'budu_ illa_ iyya_hu wa bil wa_lidaini ihsa_na_(n), imma_ yabluganna'indakal kibara ahaduhuma_ au kila_huma_ fala_ taqul lahuma_ uffiw wa la_ tanharhuma_ wa qul lahuma_ qaulan karima_(n).
17: 24
Yusuf Ali And out of kindness lower to them the wing of humility and say: "My Lord! bestow on them Thy Mercy even as they cherished me in childhood."
Pickthall And lower unto them the wing of submission through mercy, and say: My Lord! Have mercy on them both as they did care for me when I was little.
Yuksel 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."
Transliteration Wa-khfid lahuma_ jana_haz zulli minar rahmati wa qur rabbi-rhamhuma_ kama_ rabbaya_ni sagira_(n).
==========================================================
29. Sura Al-'Ankabut
The Quranic Text & Ali’s Version:
وَوَصَّيْنَا
الْإِنسَانَ
بِوَالِدَيْهِ
حُسْنًا...
29: 8. We have enjoined on man kindness to parents:
...وَإِن جَاهَدَاكَ لِتُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا...
but if they (either of them) strive (to force) thee to join with Me (in worship) anything of which thou hast no knowledge, obey them not.
C3430. That is, no certainty in virtue of the spiritual light. In matters of faith and worship, even parents have no right to force their children. They cannot and must not hold up before them any worship but that of the One True God.
...إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ ﴿٨﴾
Ye have (all) to return to Me, and I will tell you (the truth) of all that ye did.
C3431. Children and parents must all remember that they have all to go before Allah's tribunal, and answer, each for his own deeds.
In cases where one set of people have lawful authority over another set of people (as in the case of parents and children), and the two differ in important matters like that of Faith, the latter are justified in rejecting authority: the apparent conflict will be solved when the whole truth is revealed to all eyes in the final Judgment.
وَالَّذِينَ
آمَنُوا
وَعَمِلُوا
الصَّالِحَاتِ
لَنُدْخِلَنَّهُمْ
فِي الصَّالِحِينَ
﴿٩﴾
29: 9. And those who believe and work righteous deeds, them shall We admit to the company of the Righteous.
C3432. The picking up again of the words which began verse 7 above shows that the same subject is now pursued from another aspect.
The striving in righteous deeds will restore fallen man to the society of the Righteous - the ideal Fellowship described in 4:69 and n. 586.
Asad’s Version:
Period Uncertain
29:8 Now [among the best of righteous deeds which] We have enjoined upon man [is] goodness towards his parents; 3 yet [even so,] should they endeavour to make thee ascribe divinity, side by side with Me, to something which thy mind cannot accept [as divine], 4 obey them not: [for] it is unto Me that you all must return, whereupon I shall make you [truly] understand [the right and wrong of] all that you were doing [in life].
29:9
But as for those who have attained to faith and have done righteous deeds, We shall most certainly cause them to join the righteous [in the hereafter as well].