Surah Al-Isra 17:23-30 - Quran Translation Commentary

(17:23) Your Lord has decreed⁴⁴ that you shall worship none but Him,⁴⁵ and (that you shall treat) the parents with kindness.⁴⁶ Whether one or both of them attain old age with you,⁴⁷ then, say not to them (even) an ‘Oof,’⁴⁸ nor repel them, rather, speak to them noble words.

(17:24) Lower to them the wing of humbleness in mercy⁴⁹ and say, ‘My Lord, have mercy upon them even as they raised me up (with care) when I was little.’

(17:25) Your Lord knows what is in your hearts:⁵⁰ if you be righteous,⁵¹ then He indeed is oft-forgiving to those who return (to Him in repentance).⁵²

(17:26) And render the kinsman his right,⁵³ and the meek and poor, and the wayfarer. And squander not squanderingly.⁵⁴

(17:27) Verily, squanderers are brothers of the Satans; and Satan is ever ungrateful to his Lord.⁵⁵

(17:28) And even if you have to turn away from them, seeking your Lord’s mercy which you expect (to come by), then say to them gentle words.⁵⁶

(17:29) And neither let your hands tied to your neck, nor outspread them wholly, or you will sit back blamed and broken down.

(17:30) Surely, your Lord outspreads providence unto whom He will or restricts; surely, He is well-knowing and well-seeing of His slaves.⁵⁷

Commentary

44. Quite often in Arabic, Qada is used in the sense of “he commanded” (Ibn `Abbas and Hasan). Ibn Mas`ud however, along with Ubayy bin Ka`b and Dahhak have understood the word in the sense of admonition (Ibn Jarir, Ibn Kathir).

Qurtubi writes: Qada has been used in the Qur’an in several senses:

(1) command, as here,

(2) creation, as in (41: 12)

فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ [فصلت : 12]

“He created them into seven heavens,”

(3) to pass judgment, as in (20: 72)

فَاقْضِ مَا أَنْتَ قَاضٍ [طه : 72]

“So, judge as you wish to judge,”

(4) to decide, or, something accomplished as in (12: 41)

قُضِيَ الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ [يوسف : 41]

“The affair about which you inquire, has already been decided”, and (2: 200),

فَإِذَا قَضَيْتُمْ مَنَاسِكَكُمْ [البقرة : 200]

“When you are done with the hajj-rituals,”

(5) intention, as in (2: 117)

وَإِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ [البقرة : 117]

“When He intends an affair, He says, ‘Be’, and it is,” and,

(6) covenant, as in (28: 44)

وَمَا كُنْتَ بِجَانِبِ الْغَرْبِيِّ إِذْ قَضَيْنَا إِلَى مُوسَى الْأَمْرَ [القصص : 44]

“And you were not by the western side when We took the covenant from Musa.”

45. Mawdudi comments on the context and placement of these verses: “From here on, the basic principles which according to Islam ought to serve as the foundation of man’s life are expounded. Put differently, these principles constitute the manifesto of the Prophet’s mission. It is noteworthy that this manifesto was proclaimed at a highly appropriate moment - at a time when the Makkan period of the Prophet’s life was coming to an end, and when the Madinan period was about to begin. This meant making the intellectual, moral, cultural, economic and legal bases of the Islamic society and state of the future known to the world.”

He also explains the verse: “The verse does not merely have a negative message - that we may not worship aught other than the One True God. It also has a positive message - that we should serve, worship and obey Him, and Him alone, and do so unreservedly. We should consider only His command as the command and only His law as the law that ought to be obeyed. We should recognize and submit to His sovereignty to the exclusion of any other sovereignty. This is at once a religious belief, a guidance for individual’s conduct, as well as the cornerstone of man’s entire life system encompassing moral conduct, political behavior and social relationship, a system that was to be established by the Prophet (peace be on him) in Madinah. The foundational concept of the new body-politic was nothing other than the principle that God alone is the Sovereign and Lord of the world, and that His law is the true law that ought to prevail.”

46. Being kind to the parents would go to the extent of, Mujahid has said, cleaning their diapers just as they used to do when he or she was little (Mujahid: Ibn Jarir).

47. The words “with you” have the hint concealed that if they be with you, under your care.

48. Hussain b. `Ali is reported to have said that had there been a word smaller than “Oof”, Allah would have used it (Shawkani).

49. That is, do everything possible to please them, except for seeking forgiveness for them if they be pagans (Ibn Jarir from the Salaf).

Qurtubi quotes the following hadith in connection with kindness to parents. It is in Bukhari: `Abdullah (ibn Mas`ud) said,

سَأَلْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَيُّ الْعَمَلِ أَحَبُّ إِلَى اللَّهِ قَالَ الصَّلَاةُ عَلَى وَقْتِهَا قَالَ ثُمَّ أَيٌّ قَالَ ثُمَّ بِرُّ الْوَالِدَيْنِ قَالَ ثُمَّ أَيٌّ قَالَ الْجِهَادُ فِي سَبِيلِ اللَّهِ

“I asked the Prophet. Which is the best of deeds in the sight of Allah?” He replied, “Prayers at their time.” I asked, “Which one after that?” He replied, “Treating the parents well.” I asked, “Which one after that?” He replied, “Fighting in the way of Allah.”

Hence, adds Qurtubi, cursing one’s parents is one of the major sins. The Prophet said,

إِنَّ مِنْ أَكْبَرِ الْكَبَائِرِ أَنْ يَلْعَنَ الرَّجُلُ وَالِدَيْهِ قِيلَ يَا رَسُولَ اللَّهِ وَكَيْفَ يَلْعَنُ الرَّجُلُ وَالِدَيْهِ قَالَ يَسُبُّ الرَّجُلُ أَبَا الرَّجُلِ فَيَسُبُّ أَبَاهُ وَيَسُبُّ أُمَّهُ

“The greatest of great sins is for a man to curse his parents. It was asked, ‘Messenger of Allah. Can anyone curse his own parents?’ He replied, ‘Yes. He abuses other people’s parents, and in retaliation they abuse his parents.’”

(The word in the original is “sabb” which is literary to call names, or abuse: Au.).

Tirmidhi has reported `Abdullah ibn `Umar as saying,

كَانَ تَحْتِي امْرَأَةٌ كَانَ عُمَرُ يَكْرَهُهَا فَقَالَ لِي أَبِي طَلِّقْهَا قُلْتُ لَا فَأَتَى رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرَهُ فَدَعَانِي فَقَالَ عَبْدَ اللَّهِ طَلِّقْ امْرَأَتَكَ قَالَ فَطَلَّقْتُهَا

“I had a wife that I was very fond of. But `Umar disliked her. So he my father told me to divorce her, but I refused. He spoke to the Prophet about it. He asked for me and said, ‘Divorce your woman.’ So I divorced her.”

(It is obvious that `Umar, who had an eye that penetrated appearances, must have seen something in her that `Abdullah had not, apart from the fact that it did not become of a man like `Abdullah, a remarkably strong model in making for the second generation Muslims, to be in love with a woman: Au.).

[The report is in all the Sahih works except the Sahihayn. It is also in Ibn Hibban. Tirmidhi rated it Hasan Sahih: Alusi].

A fourth report says that a man asked the Prophet:

مَنْ أَحَقُّ النَّاسِ بِحُسْنِ صَحَابَتِى قَالَ: أُمُّكَ. قَالَ: ثُمَّ مَنْ قَالَ: ثُمَّ أُمُّكَ. قَالَ: ثُمَّ مَنْ قَالَ: ثُمَّ أُمُّكَ. قَالَ: ثُمَّ مَنْ قَالَ: ثُمَّ أَبُوكَ.

“Who deserves my attention most?” He replied, “Your mother.” He asked, “Then who?” He replied, “Your mother.” He asked, “Then who?” He replied, “Your mother.” He asked, (a fourth time), “Then who?” He replied, “Then your father.” And the scholars have noted, adds Qurtubi, that the mother has been preferred three times over the father because of three special cares that she takes of a child in which the father has no share: during pregnancy, delivery, and infancy. (Yet, one might try and balance the demand and care of the two parents). Imam Malik was asked, “My father is in Sudan and he writes to me that I join him there but my mother refuses.” He replied, “Obey your father but do not disobey your mother.” In fact, being good to them surpasses the religious persuasions. They must be treated well even if unbelievers, unless they were to be of a nation fighting Islam. This is following Allah’s commandments (60: 8):

لَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ [الممتحنة : 8]

“Allah does not prevent you that you should do good to a people who did not fight you, nor threw you out of your lands, that you should do them good and be fair to them.” Further, their needs override those of the sons or others. A report in Muslim says that a man sought to go out and join in the struggle (against the enemies).

أَحَيُّ وَالِدَاكَ ؟ ، قَالَ : نَعَمْ قَالَ : فَفِيهِمَا فَجَاهِدْ

The Prophet asked him, “Are your parents alive?” He said, “Yes.” He said, “Then struggle in them.” (Perhaps the Prophet actually knew how badly his parents needed his care, or the man seeking permission himself looked pretty old and hence the Prophet guessed that his parents must be older: Au.).

Another hadith in Bukhari says that a man expressed his wish to migrate. (Perhaps from country side to Madinah: Au.). He added that he had left his parents weeping. The Prophet told him,

ارجع إليهما وأضْحِكْهُما كما أبْكَيْتَهُما

“Go back and make them laugh just as you made them weep.” Another report says that an Ansari went to the Prophet to ask if there was anything he could do for his parents after their death. He replied,

نعم ، خصالٌ أربع : الدعاء لهما ، والاستغفار لهما ، وإنفاذ عهدها ، وإكرام صديقهما ، وصِلةُ الرَّحم التي لا رحمَ لك إلا من قِبَلِهما

“Yes, four things: pray for them seeking their forgiveness, fulfill their promises, honor their friends and join those kin who are related to you through them. This is what is left of the good things that you can do after their death.”

(The report is in Ahmad, Abu Da’ud and Ibn Majah. Ibn Hajr has remarked that meaning wise, the hadith is Sahih).

Finally, a well-known hadith says that once the Prophet said “Amin” thrice on the mimber. He was asked the reason. He said, “Jibril came to me and said, ‘Woe unto a man before whom your name was taken but he did not send peace to you. Say, ‘Amin.’” So I said, ‘Amin.’ Then he said, “Woe unto a man upon whom the month of Ramadan entered and left, but he was not forgiven. Say, `Amin.’” So I said, ‘Amin.’ Then he said, “Woe unto a man who found one or two of his parents in old age, but they did not usher him into Paradise. Say, ‘Amin.’” So I said, ‘Amin.’” The hadith is in Muslim also.

Indeed, Ibn Kathir adds, many reports have come down to us from the Prophet concerning kindly treatment of parents. A weak report in Bazzar says that a man was going around the Ka`bah with his mother on his shoulders. He asked the Prophet, “Have I done my duty to her?” He replied, “Not a bit.”

With reference to the report about someone carrying his mother on his back, Zamakhshari says it was `Umar who had said those words to the man. Zamakhshari also narrates that someone went up to the Prophet (saws) and told him that he was doing to his parents what they had done for him when he was little, that is, even cleansing them. He asked, “Have I repaid them?” The Prophet said, “No. Because, when they did it (cleaning your diapers), they did in hope that you will live. In contrast, you are doing it while you hope that they will die soon.” (But this hadith could not be traced in any major work. Probably it is the statement of one of the Salaf: Au.). Hence, Zamakhshari adds, the scholars have said that a son might not enter with his unbelieving father into a temple or church, but if he asks him to take him there, he should do it. He should not offer him wine, but, after the father has drunk out of a cup, he might take it from his hand (to put it away). Abu Yusuf said, “If he (the non-Muslim father) asks him to lighten the fire under a pot which has pork, he should do it.” And Hudhayfah says he sought the Prophet’s permission to kill his father who was fighting alongside the pagans during a battle. He said, “Let someone else do it.”

Islam stands alone in its insistence on kind treatment of parents. The Gospel notes Jesus’ rebuke to his mother (John 2: 1-4): “On the third day there was a marriage at Cana in Galilee, and the mother of Jesus was there; Jesus also was invited to the marriage, with his disciples. When the wine gave out, the mother of Jesus said to him, ‘They have no wine.’ And Jesus said to her, ‘O woman, what have you to do with me? My hour has not yet come.’” The Torah has a single line on parents (Deut., 5: 16): “Honor your father and your mother.” But little else. In fact, a modern day commentary of the entire Old and New Testament has two entries under the term “parents”, which deal with matters other than good treatment. Jews and Christians of today, therefore, promptly send the parents after their retirement to old-age homes. Imam Razi tells us about some people in his time who did not think their parents deserved kindness simply because they had fathered them. Was a son not a product and consequence of his parents’ search for sexual gratification? He mentions a man’s case who was beating his father and saying, “You are the one who brought me into this world of troubles.” Similar ideas are now current in the West and right at the level of lawmakers who do not see any difference between a son and a father, and allow no special status for a father in mutual rights against his son. The error is in imagining that the son is a by-product of carnal desire. Why is it supposed that a child is simply there because two people were looking for pleasure? Weren’t the parents free to have the pleasure but not the child? Weren’t the possibilities of abortion available to women throughout history? Weren’t the parents happy, distributing cakes and sweets at the arrival of the child? Were the kinsfolk happy at the new arrival and congratulating the parents? Or were they offering them condolence? How can it be said that a child is the product of pleasure? (Au.)

50. (One implication of these words is), let not your respect for them be only an outward show, rather, it should be from your heart, for, your Lord knows what is in your hearts (Thanwi).

51. That is, if you are good of intentions (Sa`id b. Jubayr - Ibn Jarir, Shawkani).

52. In other words, if you are good of intentions, and do things well, yet commit a wrong to them inadvertently, then Allah is forgiving of those who seek repentance (Alusi).

53. Rendering of rights to the kin should begin with the nearest, then reach out those who are farther, and so on. In a hadith of Bukhari and Muslim the Prophet said,

مَنْ أَحَبَّ أَنْ يُبْسَطَ لَهُ فِي رِزْقِهِ وَيُنْسَأَ لَهُ فِي أَثَرِهِ فَلْيَصِلْ رَحِمَهُ

“Whoever wishes that his provision be increased and his life prolonged, may join the kin (i.e., do good to them)” - Ibn Kathir.

And, one ramification of the usage of the term “his right” (of the Qur’anic text) is that if a person happens to be disabled then, his cost of living will be divided between the well-to-do members of the extended family. If they all happen to be of equal economic strength, then the costs will be divided over them equally (Shafi`). In other words, in Islam it is not the state which is responsible for the disabled rather the family and tribe. If the state does it, then, that eases the situation, but the care of the sick and the permanently disabled is primarily the duty of the kin (Au.).

54. The textual “tabdhir” has been explained as “israf” which is to spend, as Ibn Mas`ud and others have said, in wrong places and on wrong occasions, in short, in sinful affairs (Ibn Jarir). It is reported by `Abdullah ibn `Umar that the Prophet passed by Sa`d while he was making his ablution.

مَا هَذَا السَّرَفُ يَا سَعْدُ قَالَ أَفِي الْوُضُوءِ سَرَفٌ قَالَ نَعَمْ وَإِنْ كُنْتَ عَلَى نَهْرٍ جَارٍ

He remarked, “Why israf O Sa`d?” Sa`d asked, “Is there israf in ablution also?” He replied, “Yes, even if you are at a running spring” (Zamakhshari).

The above hadith was evaluated weak by Shu`ayb al-Arna’ut (Au.).

Nevertheless, Ibn `Abbas has said, if someone spent all his wealth in an affair that has Allah’s approval, it will not be considered as israf. But if he spent a handful on a wrong cause, it would be israf (Ibn Kathir).

One of the Salaf was chided for spending heavily in a good cause. He was told, “There is no good in israf.” He replied, “There is no israf in good” (Zamakhshari).

Qurtubi has another point to bring out. He says that the Prophet himself spent off all that he possessed, ending up tying stones to his stomach to support his back. Many of his Companions also followed his example and spent off all that they had in good causes. But the Prophet did not reproach them, although, apparently, the Qur’an recommends a middle course. That goes to show that the Qur’anic injunction is for ordinary men. Those who have the strength to spend away everything they posses, and bear the consequences patiently, can do it.

Hence, Ibn Kathir adds, the hadith in the Sahihayn in which the Prophet instructed Asma’ bint Abi Bakr in words,

أَنْفِقِي وَلَا تُحْصِي فَيُحْصِيَ اللَّهُ عَلَيْكِ وَلَا تُوعِي فَيُوعِيَ اللَّهُ عَلَيْكِ

“Spend: this way and that way. Do not save back, or Allah will save back on you. And do not count, or Allah will count on you.” The Sahihayn have another report which says,

مَا مِنْ يَوْمٍ يُصْبِحُ الْعِبَادُ فِيهِ إِلَّا مَلَكَانِ يَنْزِلَانِ فَيَقُولُ أَحَدُهُمَا اللَّهُمَّ أَعْطِ مُنْفِقًا خَلَفًا وَيَقُولُ الْآخَرُ اللَّهُمَّ أَعْطِ مُمْسِكًا تَلَفًا .

“There is not a day in which the creation do their morning but two angels come down from the heaven, one of them saying, ‘O Allah. Bestow on the bestower.’ The other says, ‘O Allah. Destroy (the wealth of) the withholder.’”

Yet another report in Bukhari says,

مَثَلُ الْبَخِيلِ وَالْمُنْفِقِ كَمَثَلِ رَجُلَيْنِ عَلَيْهِمَا جُبَّتَانِ مِنْ حَدِيدٍ مِنْ لَدُنْ ثَدْيَيْهِمَا إِلَى تَرَاقِيهِمَا فَأَمَّا الْمُنْفِقُ فَلَا يُنْفِقُ شَيْئًا إِلَّا مَادَّتْ عَلَى جِلْدِهِ حَتَّى تُجِنَّ بَنَانَهُ وَتَعْفُوَ أَثَرَهُ وَأَمَّا الْبَخِيلُ فَلَا يُرِيدُ يُنْفِقُ إِلَّا لَزِمَتْ كُلُّ حَلْقَةٍ مَوْضِعَهَا فَهُوَ يُوسِعُهَا فَلَا تَتَّسِعُ وَيُشِيرُ بِإِصْبَعِهِ إِلَى حَلْقِهِ

“The example of a miser and generous is like two men with two iron coats of mail from their breast covering up until the neck. As for the generous, he does not spend anything but the coat expands on his skin until it loosens up to his limbs and is dragged at the rear. As for the miser, he does not intend to expend but every link shrinks. He tries to expand but it does not expand.”

55. That is, to spend on wrong causes, or excessively on right causes when there is no need, is to be ungrateful to the Lord (Thanwi).

56. Such as, to say, ‘I am hoping for something to come my way. When that happens maybe I will be able to help you’ (Ibn Jarir).

Mawdudi elaborates on the spirit behind the injunction to spend: “The contents of (verses 26 and 27) above require that man should not consider his wealth to be exclusively meant for himself. Instead, after moderately meeting with his own needs he must spend it on his relatives, neighbors, and other human beings who are in need of it. Man’s social life should also be permeated with a spirit of sympathy and recognition of the rights of others and a spirit of mutual co-operation. Relatives should be specially helpful towards each other. The ‘haves’ should extend to the ‘have-nots’ whatever aid they may be in a position to provide. If a traveler arrives in a city, town or village, he should find himself in the midst of hospitable people who are ready to act as his host and entertain him. The concept of the rights of others should be so pervasive that a person should consider those among whom he lives to have claims against him and his resources.

“If a person helps others, he should do so with a feeling that he is merely discharging the obligations he owes them rather than burdening them with a debt of gratitude. And whenever a person is unable to be of any service to someone who is in need of it, he should seek the latter’s indulgence at his inability to do so, and should pray to God to bless him with the means that will enable him to serve him.”

57. That is, Allah bestows and withdraws His favors following His knowledge and wisdom. A hadith reports Allah (swt) as saying, “There are some among My salves to whom nothing suits but poverty. If I were to provide him, it will lead to destruction of his religion. While, among My slaves there are some whom nothing suits but affluence. If I impose poverty on him, it will lead to corruption in his religion” (Ibn Kathir).

A hadith of similar meaning was declared weak by Ibn Jawzi (Au.).