لاَّ تَجْعَل مَعَ اللّهِ إِلَـهًا آخَرَ فَتَقْعُدَ مَذْمُومًا مَّخْذُولاً  وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلاَهُمَا فَلاَ تَقُل لَّهُمَآ أُفٍّ وَلاَ تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلاً كَرِيمًا  وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا  رَّبُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ إِن تَكُونُواْ صَالِحِينَ فَإِنَّهُ كَانَ لِلأَوَّابِينَ غَفُورًا  وَآتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلاَ تُبَذِّرْ تَبْذِيرًا  إِنَّ الْمُبَذِّرِينَ كَانُواْ إِخْوَانَ الشَّيَاطِينِ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا  وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَاء رَحْمَةٍ مِّن رَّبِّكَ تَرْجُوهَا فَقُل لَّهُمْ قَوْلاً مَّيْسُورًا  وَلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلاَ تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَّحْسُورًا  إِنَّ رَبَّكَ يَبْسُطُ الرِّزْقَ لِمَن يَشَاء وَيَقْدِرُ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا  وَلاَ تَقْتُلُواْ أَوْلادَكُمْ خَشْيَةَ إِمْلاقٍ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُم إنَّ قَتْلَهُمْ كَانَ خِطْءًا كَبِيرًا  وَلاَ تَقْرَبُواْ الزِّنَى إِنَّهُ كَانَ فَاحِشَةً وَسَاء سَبِيلاً  وَلاَ تَقْتُلُواْ النَّفْسَ الَّتِي حَرَّمَ اللّهُ إِلاَّ بِالحَقِّ وَمَن قُتِلَ مَظْلُومًا فَقَدْ  جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلاَ يُسْرِف فِّي الْقَتْلِ إِنَّهُ كَانَ مَنْصُورًا  وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَأَوْفُواْ بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْؤُولاً  وَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُواْ بِالقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً  وَلاَ تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولـئِكَ كَانَ عَنْهُ مَسْؤُولاً  وَلاَ تَمْشِ فِي الأَرْضِ مَرَحًا إِنَّكَ لَن تَخْرِقَ الأَرْضَ وَلَن تَبْلُغَ الْجِبَالَ طُولاً  كُلُّ ذَلِكَ كَانَ سَيٍّئُهُ عِنْدَ رَبِّكَ مَكْرُوهًا  ذَلِكَ مِمَّا أَوْحَى إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ وَلاَ تَجْعَلْ مَعَ اللّهِ إِلَهًا آخَرَ فَتُلْقَى فِي جَهَنَّمَ مَلُومًا مَّدْحُورًا (17: 22-39)

Serve no other god except God, lest [on the Day of Judgement] you are left blameworthy and disgraceful. And [remember that] your Lord has enjoined you to worship none but Him, and to treat well your parents. If either or both of them attain old age in your life, show them no sign of impatience, nor scold them while answering; but speak to them with good etiquette and treat them with humility and tenderness and say: “Lord, be merciful to them the way they nursed me in childhood.” Your Lord fully knows what is in your hearts; if you remain obedient [to them, then you should know that] He forgives those who turn to Him. And give to the near of kin their due, and also the destitute and to the traveller. Do not squander your wealth wastefully, for the wasteful are Satan’s brothers; and Satan is ever-ungrateful to his Lord. And if you have to disregard [those in need] because you are seeking your Lord’s bounty of which you are waiting, then at least speak to them affectionately. And do not be miserly or prodigal [that as a result of it] you should either earn reproach or be reduced to indigence. Indeed your Lord gives abundantly to whom He pleases and sparingly to whom He pleases. He is aware of His servants and is observing them. And do not kill your children for fear of poverty. We provide for them also and for you because killing them is a heinous crime.

And do not even go near adultery because it is blatant lewdness and a very evil path. And do not kill any man whose life has been held sacred by God, except for a just cause and [remember that] if a man is slain unjustly, We have given his heir the authority. Then he should also not exceed limits in his revenge because he has been helped. And do not approach the wealth of orphans except in a just manner, until they reach maturity. And keep your promises because you shall be held accountable for promises. Give full measure, when you measure, and weigh with correct scales. This is better and fairer as far as the consequences are concerned. And do not go after what you know not because eyes, ears, and heart – all of them shall be questioned. And do not walk conceitedly on the earth because neither can you split the earth, nor can you rival the mountains in stature. The evil of each of these to your Lord is very displeasing.

This is the wisdom which your Lord has revealed to you. [Hold on steadfastly to it] and [in the end, listen once again:] serve no other deity besides God, lest [as a result] you should be cast into Hell condemned and rejected. (17:22-39)

These verses explain the basic principle which has been concisely put earlier. They clearly state what is morally sound and what is morally unsound. A little deliberation shows that this section of verses begins with the prohibition of polytheism and also ends on its emphatic forbiddance. Such a style is adopted in the Qur’an to highlight the importance of something. Here, the objective is to delineate the fact that it is the belief in monotheism which is like a boundary wall which encircles the directives of religion mentioned in these verses. If this boundary wall is damaged everything that lies within it is exposed to danger. No doubt, this is the supreme status of monotheism which these verses mention. It is the greatest and the most fundamental requisite of justice which the Qur’an directs its followers to dispense. For this very reason, polytheism is called a great wrong (zulmun ‘azimun) by the Qur’an (31:13). The Qur’an has also clearly stated the result of this great wrong: it is an unforgivable sin in the eyes of God in retribution of which people shall be humiliated and thrown into Hell:

إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء وَمَن يُشْرِكْ بِاللّهِ فَقَدِ افْتَرَى إِثْمًا عَظِيمًا (48:4)

God will not forgive those who [deliberately] associate partners with Him; however, He will forgive lesser sins [according to His law] for whom He wills. And [without debt] he who associates partners with God is guilty of fabricating a great sin. (4:48)

What is polytheism? Associating other gods with God Almighty is termed as polytheism (shirk) in the terminology of the Qur’an. It means:

a) to regard someone to have the same genre as that of God or to regard God to have the same genre as someone; or

b) to regard someone to have a role in creation or in running the affairs of the creatures and in this manner make someone God’s peer to some extent or another.

Examples of the first type of polytheism are the beliefs of Christians and the Polytheists of Arabia about Jesus (sws) and Mary (sws) and about the angels respectively. The belief of wahdat al-wujud is another example of this.

Examples of the second type are the beliefs regarding Brahmans, Vishnu and Shiva in Hinduism and the beliefs regarding Ghaws, Qutb, Abdal, Data and Gharib Nawaz among Muslims. Belief in evil spirits and stars and in the powers of Satan also belong to this category of polytheism.

The Qur’an says:

قُلْ هُوَ اللَّهُ أَحَدٌ  اللَّهُ الصَّمَدُ  لَمْ يَلِدْ وَلَمْ يُولَدْ  وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ (112: 1-4)

Proclaim [O Prophet:]  That God is alone. He is rock of shelter for every one. He is neither anyone’s father nor anyone’s son; and there is none like Him. (1-4)

إِنَّ رَبَّكُمُ اللّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ أَلاَ لَهُ الْخَلْقُ وَالأَمْرُ تَبَارَكَ اللّهُ رَبُّ الْعَالَمِينَ (54:7)

Your Lord is the God, who created the heavens and the earth in six days and then ascended His throne. He covers the day with the night which swiftly follows it. And He created the sun and the moon and the stars which are subservient to His command. Make it clear: He is the Creator and He runs the affairs as well. Blessed is God, Lord of the Universe. (7:54)

The adherents of these views also believe that the Almighty has granted these partners of God the ability to have access to a ghayb (the unseen) and the authority to change some decision of the Almighty in this world and in the Hereafter on their recommendation. The Qur’an has negated both these:

About the first, it says:

قُل لَّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ (65:27)

Say: “No one in the heavens or on earth has knowledge of the unseen except God [and those who are given this status of having access to the unseen] do not even know when they will be raised to life.” (27:65)

About the second, it says:

قُل لِّلَّهِ الشَّفَاعَةُ جَمِيعًا لَّهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ثُمَّ إِلَيْهِ تُرْجَعُونَ (44:39)

Say: “Intercession is wholly in the hands of God. To Him belongs the sovereignty of the heavens and the earth. Then to Him shall you be recalled.” (39:44)

Such people would signify their superstitions in pictures and statues. The Qur’an has called it a filth and directed us to abstain from it: (30:22) فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ (Guard yourselves against the filth of these idols and abstain from falsehoods which you fabricate about them regarding God, (22:30)). On this very basis, the Prophet (sws) said that on the Day of Judgement those who make these portraits and statues shall be severely punished and they shall be asked to put life into the beings they considered to be living and having the authority of causing harm and benefit to human beings:

إن الذين يصنعون هذه الصور يعذبون يوم القيامة يقال لهم أحيوا ما خلقتم )بخاري رقم 5607)

Those who make such pictures shall be punished on the Day of Judgement. It shall be said to them: “Put life in whatever you have made.”[12] (Bukhari, No: 5607)

Charms and amulets which depict requests of help from such beings also have this filth. The Prophet (sws) is reported to have said that such incantations and blowing, charms and amulets which are used to create separation between a husband and wife are shirk (polytheism).[13]

Swearing an oath on someone other than Allah has also been regarded as shirk by the Prophet (sws) because when a person swears any oath on someone, he actually makes him a witness over some incident and in this manner it is as if the person regards him as someone who has knowledge of ghayb [the unseen] like the Almighty. It is reported:

مَنْ حَلَفَ بِغَيْرِ اللَّهِ فَقَدْ أَشْرَكَ (ابو داؤد ، رقم: 3251)

He who swore by any one other than Allah has committed an act of polytheism. (Abu Da’ud, No: 3251)

In this regard, certain polytheistic attitudes are also worth consideration:

In the Qur’an, God Almighty has mentioned a parable of a person whose wealth, riches, number of friends and associates and splendour and grandeur induced in him so much pride and vanity that he thought that whatever he has as a result of his abilities and of the knowledge and intellect he possesses; it shall always remain with him; the Day of Judgement would never come and if ever it would, he would find all this in store for him there – in fact much more than this. The Qur’an says that one day his flourishing orchard was destroyed, the baselessness of stone idols became evident and he cursed his fortune and expressed his grief on associating partners with God:  

وَأُحِيطَ بِثَمَرِهِ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَى مَا أَنفَقَ فِيهَا وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا وَيَقُولُ يَا لَيْتَنِي لَمْ أُشْرِكْ بِرَبِّي أَحَدًا (42:18)

And it happened that all his fruits were destroyed, and seeing his vines had tumbled down upon their trellises wrung his hands with grief at all that he had spent on the garden and cried: “Would that I had served no other gods besides my Lord!” (18:42)

Same is the case with showing-off. If endeavours which should be done merely for God are done for others, then this would mean that they have taken the place of God. For this very reason the Prophet (sws) has called this as hidden shirk.[14] He is reported to have said: “The Almighty says: ‘Of all those that are associated [with Me] I am the most indifferent towards association; so anyone who has associated someone with me in any of his works, I am not with him and he is [actually] with whom he has associated with me.’”[15]

Superstitions that human beings become target of are of this genre too. Thus the Prophet (sws) has warned people about them. He has also stopped people from certain things which though do not fall in the ambit of polytheism are liable to lead to it.

Ibn ‘Abbas (rta) narrates that when one night a star fell, the Prophet (sws) asked: “What would you say about these in the age of ignorance?” People replied: “We thought that this would happen at the birth or death of a great personality.” The Prophet remarked: “No, stars do not fall at the birth or death of someone.”[16]

Zayd Ibn Khalid mentions that during the truce of Hudaybiyyah rain fell at night. In the morning, the Prophet addressed the people after the prayer and said: “Do you know what your Lord has said?” The people said: “God and His messenger know better.” The Prophet said: “The Almighty has said: ‘Today some people have woken up as believers and others as disbelievers; those who have said that this rain is a blessing from God are my believers and those who said that water rains down on us from such and such a point in the constellation, they are my disbelievers and the believers in stars.’”[17]

Abu Mas‘ud (rta) says that the Prophet said: “The eclipses of the sun and the moon do not take place because of someone’s death, they are two signs from among the signs of God; hence, if you see them offer the prayer.”[18]

One of the wives of the Prophet has said: “A person who goes to an ‘arraf[19] to find out about his possession, the prayers he offers in forty days shall not be accepted.”[20]

‘A’ishah (rta) narrates that when people asked about soothsayers, the Prophet replied: “They are nothing.” People said: “Some of their prophesies turn out to be true.” The Prophet said: “Satan is able to catch a few things and like a hen cries out in the ears of his friends. Then these people add a hundred other things to it and communicate it to people.”[21]

Abu Hurayrah (rta) says that the Prophet is reported to have said: “There is no transfer through physical contact nor misfortune nor is there any snake of hunger in the stomach and neither does a bird come out from the skull of a dead person.”[22]

Jabir (rta) narrates that besides this, he also said there is no basis of supernatural phenomenon encountered in the wilderness.[23]

‘Umar (rta) says that he heard the Prophet saying: “Do not exaggerate about me the way the Nazarenes did about Christ. I am only a servant of God. So call me God’s servant and messenger only.”[24]

Ibn ‘Abbas (rta) narrates that a person came to the Prophet and during the course of his conversation said: “Whatever God wills and you will.” The Prophet immediately corrected him and said: “You have equated me with God? Just say: “Whatever God alone wills.”[25]

The details of other directives which are mentioned in these verses are as follows:

Worshipping God

The first directive is that since there is no god except God, only He should be worshipped. The essence of this worship (‘ibadah) is humility and modesty. The first manifestation of this essence is serving the Almighty. Since a person also has a practical life in this world, this servitude relates to this practical life as well and in this manner becomes inclusive of obedience. The manifestations in the first case are glorifying Him and singing His praises, praying to him and supplicating before Him, kneeling and prostrating before Him, making vows (to please Him), offering animal sacrifice and doing i‘tikaf.

In the second case, a person, after regarding someone as an independent law giver and ruler, considers that he has the authority to give directives of what is forbidden and what is not and what is allowed and what is not and submits before all his directives. It is the verdict of God Almighty that none of the above mentioned things can be reserved for someone other than Him. The wordsَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّاهُ  declare this verdict. Thus if a person glorifies someone and sings his praises or prays and supplicates before someone, kneels and prostrates before him or presents vows before him or offers animal sacrifice to him or does i‘tikaf for him or regards him to have the authority of prohibiting or allowing things, then this would mean that he has refused to accept this verdict of God. Among the addressees of the Qur’an those who were guilty of this sin were clearly told of their folly.

Those who prostrated themselves before the sun and the moon were told:

لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ (37:41)

Do not prostrate yourselves before the sun or the moon; rather prostrate yourselves before God, who created them both, if you would truly serve Him. (41:37)

Those who prayed and supplicated before some of their ancestors were told:

وَالَّذِينَ يَدْعُونَ مِن دُونِ اللّهِ لاَ يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ أَمْواتٌ غَيْرُ أَحْيَاء وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ (16: 20-21)

And those whom these call besides God are themselves created, they create nothing: They are dead, not living and don’t even know when they will be raised to life. (16:20-21)

Those who presented as sacrifice and vows, the produce and cattle created by God before other deities were warned thus by the Qur’an:

وَجَعَلُواْ لِلّهِ مِمِّا ذَرَأَ مِنَ الْحَرْثِ وَالأَنْعَامِ نَصِيبًا فَقَالُواْ هَـذَا لِلّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللّهِ وَمَا كَانَ لِلّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَاء مَا يَحْكُمُونَ (136:6)

And they set aside a share of their produce and cattle for God. They then say that in their opinion: “This is for God and this is for those whom we associate with God.” Furthermore, the share of these associates does not reach God but the share of God can reach these associates.[26] What an evil judgement they pass! (6:136)

Those who regarded their jurists and scholars to have the authority to declare something as lawful and something as forbidden were warned thus:

اتَّخَذُواْ أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُواْ إِلاَّ لِيَعْبُدُواْ إِلَـهًا وَاحِدًا لاَّ إِلَـهَ إِلاَّ هُوَ سُبْحَانَهُ عَمَّا يُشْرِكُونَ (31:9)

They have made their scholars and their monks their Lord besides God and also Jesus, the son of Mary, even though they had been directed to worship one God only. There is no god but Him. Exalted is He above those they deify besides Him! (9:31)

The Qur’an has thus regarded this authority to declare something as lawful or unlawful as baseless besides regarding as baseless the prohibitions stipulated by the Arabs for certain animals called bahirah, sa’ibah, wasilah and ham.

Bahirah is the name given to a she camel which has five offspring, the last of which is a male. The ears of such a camel are slit and it is left free.

Sa’ibah is the name given to a camel which is left free once the vow regarding it has been fulfilled.

As for wasilah, some people would vow that if a goat would give birth to male offspring, they would present it before their idols, and if gives birth to female offspring, they would keep it to themselves; now if she would give birth to male and female offspring simultaneously, they would call it wasilah and would not present such male offspring to their idols.

Ham is the name of a bull which has given birth to many offspring. It would be left free.

The Qur’an says:

مَا جَعَلَ اللّهُ مِن بَحِيرَةٍ وَلاَ سَآئِبَةٍ وَلاَ وَصِيلَةٍ وَلاَ حَامٍ وَلَـكِنَّ الَّذِينَ كَفَرُواْ يَفْتَرُونَ عَلَى اللّهِ الْكَذِبَ وَأَكْثَرُهُمْ لاَ يَعْقِلُونَ (103:5)

God has sanctioned neither a bahirah, nor a sa’ibah, nor a wasilah, nor a ham but these disbelievers fabricate falsehoods about God and most of them have no sense. (5:103)

It is this very verdict of the Qur’an regarding the worship of God on account of which the Prophet (sws) forbade people from making graves places of prostration and said that may God curse the Jews and Christians for they have made the graves of their prophets as mosques.[27]

The fact that this was his last counsel for the Muslims before his death shows its importance.

Treating Parents with Kindness

The second directive is that parents should be treated with kindness. This directive is present in all divine scriptures. Besides, this verse, the Qur’an has also mentioned it elsewhere in 29:8, 31:14-15 and 46:15. There is no doubt in the fact that among human beings a person’s foremost obligation is towards his parents. Thus after worshipping God, Muslims have been directed to fulfill it the foremost. The reason for this is that it is the parents who bring a person into existence and it is they who nourish and look after him. The way this directive is mentioned in 31:14-15 and 46:15 shows that among the parents it is the mother who has more right on the children:

وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَى وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ (14:31)

And We have counseled man to show kindness to his parents. His mother bore him with much [hardships which result in] weakness upon weakness, and he is not weaned before he is two years of age. We said: “Show gratitude to me and to your parents and towards Me is the return.” (31:14)

In the upbringing of a child, a father too plays no less a role; however, the hardships which a mother bears during her pregnancy, at childbirth and then during breastfeeding are unparalleled. For this very reason, the Prophet (sws) has regarded a mother to have three times more right on her children than the father.[28] However, regardless of this difference, the Almighty has counseled man to be thankful to both his parents the foremost after God. This gratitude is not to be expressed merely through the tongue. There are some essential requisites of this gratitude which the Qur’an has related in the above quoted verses of Surah Bani Isra’il.

The first thing mentioned is that a person should treat his parents in a manner that he shows respect to them not only outwardly but also from the depth of his heart. He should not show any aversion to them in his heart and also not say something before them which is against manners. In fact, he should treat them with love, affection and decency and in a manner that reflects his obedience to them. He should obey them and in the frailty of old age comfort them and be a means of re-assurance to them.

In these verses, the objective for which old age has been specially mentioned is explained thus by Imam Amin Ahsan Islahi:

It is this period in which those people regard their parents to be a burden who forget their sacrifices and selfless behaviour in their childhood. Obedient and respectful children remember that the way they were once nurtured by their parents when they were nothing but a lump of meat and bones, in a similar manner their parents have now been consigned to them when they are no more than skeletons; it is now their duty to repay them their favours. However, not everyone remembers this. These verses are in fact a reminder for this reality. In fact, the truth of the matter is that parents deserve love, respect and good behaviour whatever may be their age.[29]

The second thing that is mentioned in this verse is that a person should always show obedience and compliance to his parents and this obedience should arise from his love and affection for them. The Qur’anic words used for this purpose are وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ. In it is the subtle insinuation that just as parents hide and protect their children the way birds do through their wings, in a similar manner, children too should hide and protect their parents in their wings of love and obedience. The reason is that if ever children can repay their parents for their care it is through this attitude.

The third thing that is mentioned besides the above behaviour is that a person should keep praying for his parents that the way his parents raised them with affection and care, the Almighty should shower His blessings on them in this old age. This prayer is a right of the parents on their children and it is also a reminder for a person to fulfill this right imposed on them. This prayer is also the motive for the feelings of love which the Almighty has demanded from the children in treating their parents with kindness. In Surah Luqman are mentioned the limits of this kind treatment. However, since they belong to the shari‘ah, they shall be dealt in our book “The Social Shari‘ah of Islam”.[30]

Following are the directives of the Prophet (sws) in this regard:

Ibn Mas‘ud (rta) reports that he asked the Prophet (sws): “Which deed does the Almighty like the most?” He replied: “To pray on time.” I asked: “Which after this?” He said: “Treating parents with kindness.”[31]

Abu Hurayrah (rta) reports that the Prophet (sws) said: “Humiliation is for that person. Humiliation is for that person. Humiliation is for that person. People asked: “For whom O Messenger of God?” He replied: “A person whose both parents or any of them reached old age in his presence and in spite of this he was not able to enter Paradise.”[32]

‘Abdullah Ibn ‘Umar (rta) says that once a person asked the Prophet (sws) to participate in jihad. At this, the Prophet (sws) inquired: “Are your parents alive?” The person replied in the affirmative. The Prophet (sws) then remarked: “Keep serving them. This is jihad.”[33]

Abu Sa‘id Khudri (rta) says that a person from the people of Yemen migrated and came to the Prophet (sws) in order to participate in jihad. The Prophet (sws) asked: “Do you have any relative in Yemen?” He replied that he had his parents there. The Prophet (sws) remarked: “Did you seek their permission?” He said: “No.” The Prophet (sws) then said: “Go back and seek their permission and if they grant permission then only can you take part in jihad, other wise keep serving them.”[34]

Mu‘awiyyah narrated from his father Jahimah that he came to the Prophet (sws) and said: “O Messenger of God! I would like to participate in jihad and have come to consult you [regarding this].” The Prophet asked: “Is your mother alive?” He said: “Yes.” At this, the Prophet said: “Stay with her and serve her because Paradise is beneath her feet.”[35]

‘Abdullah Ibn ‘Umar (rta) narrates from the Prophet (sws): “The pleasure of the Almighty resides in the pleasure of the father and the wrath of the Almighty resides in the wrath of the father.”[36]

Abu Darda (rta) says that he heard the Prophet (sws) saying that the best door to Paradise is the father; so, if you want you can waste him and if you want you can protect him.[37]

‘Amr Ibn Shu‘ayb narrates from his mother who narrates from her grandfather that once a person came to the Prophet (sws) and said: “I have some wealth and I also have children but my father needs this wealth.” The Prophet (sws) replied: “Both you and your wealth belong to your father.”[38]

In relationships which develop with other people besides the parents, a person should have this same attitude in proportion to their closeness to him. At another place, the Qur’an has unequivocally stated this in the following words:

وَاعْبُدُواْ اللّهَ وَلاَ تُشْرِكُواْ بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالجَنبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ إِنَّ اللّهَ لاَ يُحِبُّ مَن كَانَ مُخْتَالاً فَخُورًا (36:4)

And serve God and associate none with Him. Show kindness to parents and the relatives and to orphans and to the destitute, to neighbours who are your relatives and those you do not know and to those that keep company with you and to the traveler and to the slaves also because God does not like the arrogant and the conceited. (4:36)

Relatives

It is evident from the verse that after the parents a person’s foremost obligation is towards his relatives and kindred. The expression silah rahmi is used for kind treatment of these people. The basis of a relationship between human beings can be multifarious: People can be class mates, neighbours, friends or companions; they can have common interests or common professions and this basis can even be being citizens of the same country; however, in all these relationships the greatest relationships are the blood relatives. This is the knot tied by the Almighty and it is not befitting for a human being to untie it. Thus safeguarding the rights of this relationship is a foremost obligation:

وَاتَّقُواْ اللّهَ الَّذِي تَسَاءلُونَ بِهِ وَالأَرْحَامَ إِنَّ اللّهَ كَانَ عَلَيْكُمْ رَقِيبًا (1:4)

And fear God, in whose name you plead with one another, and beware about your relatives also. Indeed, God is ever watching you. (4:1)

The importance of this treatment of the kindred and near ones is also found in the narratives of the Prophet (sws).

Abu Hurayrah (rta) narrates that the word is رحم originates from رحمان. Thus God has addressed it and said: “He who has joined you, I will join him with Me, and he who severed you, I will also dissociate from him.”[39]

Abu Hurayrah (rta) narrates that at another instance, the Prophet (sws) adopted even more subtle words to describe this: When God had created His creation, رحم (womb) stood in His presence and said: “This is the place of the one who seeks your refuge from breaking relations.” God said: “Indeed, are you not happy with the fact that the one who joins you, I will join him with Me, and he who severs you, I will also dissociate from him.”[40]

Abu Ayyub Ansari (rta) said that a person came to the Prophet (sws) and said: “O Messenger of God! Tell me something which can take me to Paradise.” He replied: “Serve God and do not associate anyone with Him; be diligent in the prayer and pay zakah and fulfill the rights of the kindred.”[41]

Jubayr Ibn Mut‘am (rta) reports from the Prophet (sws): “Any person who is guilty of breaking blood relations will not enter Paradise.”[42]

Anas (rta) narrates that the Prophet (sws) said that he who likes that his earnings increase and his life should be endowed with blessings should fulfill the right of blood relations.[43]

The pinnacle of this fulfilling of rights is to fulfill them even for those who sever blood relations.[44]

The Orphan and the Needy

After relatives and the kindred, the orphans and the needy are also included in the list. It follows from this that they too fall in the category of the kindred; hence every Muslim should regard them to be so and with this motivation patronize them and be of service to them. According to the Qur’an, the very first step of the objective of attaining piety and goodness a person has been asked to achieve in this world is to free slaves and fulfill the needs of the orphans and the needy:

فَلَا اقْتَحَمَ الْعَقَبَةَ وَمَا أَدْرَاكَ مَا الْعَقَبَةُ فَكُّ رَقَبَةٍ  أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَة ٍ يَتِيمًا ذَا أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (90: 11-16)

But he did not attempt the steep path. And what do you understand what this steep path is? [It is] the freeing of a slave or feeding, in days of famine, of an orphan near of kin or a needy [down] in the dust. (90:11-16)

The style adopted in the following verses of Surah Fajr show that the requirement is not merely helping the orphans and the needy but the real requirement is to give them a respectable status in the society:

كَلَّا بَل لَا تُكْرِمُونَ الْيَتِيمَ وَلَا تَحَاضُّونَ عَلَى طَعَامِ الْمِسْكِينِ (89: 17-19)

Certainly Not! You do not show respect to the orphans and do not urge one another to feed the needy. (89:17-19)

The Prophet (sws) while referring to the reward of this treatment has said: “I and those who take care of the orphans financially will be close to one another in Paradise the way two fingers are close to one another.”[45]

Neighbour, Traveler and Slave

After this, neighbours, travelers and slaves are mentioned in the verse and Muslims are asked to treat them kindly too. In spite of the change in society, even today travelers become needy in some respect or another; however, slavery no longer exists. The measures adopted by Islam in eradicating it are mentioned in my book “The Social Shari‘ah of Islam”.[46]

With regard to one’s neighbours the view of the Qur’an is unique in the history of religion and morality. It is generally considered that a neighbour is a person who lives next door or nearby; however, the Qur’an says that a neighbour is of three types:

First, someone who is one’s neighbour and also one’s relative. The Qur’anic words used are الْجَارِ ذِي الْقُرْبَى  and it is mentioned the foremost. It means that among other neighbours he is more worthy of kind treatment.

Second, someone who is not one’s relative, yet he is one’s neighbour. The words used are الْجَارِ الْجُنُبِ (unfamiliar neighbour). This unfamiliarity can be on the basis of being a relative and also on the basis of having a different religion. After a neighbour who is a relative, comes this neighbour.

Third, a person who accompanies us in travel or while being stationed somewhere. الصَّاحِبِ بِالجَنْبِ are the words used for such a person. Muslims have been directed to treat him kindly too the way other neighbours should be.

Following are the narratives of the Prophet (sws) regarding this treatment:

Abu Shurayh (rta) narrates from the Prophet (sws): “By God! He shall not be a believer; by God! He shall not be a disbeliever.” People asked: “Who? O Messenger of God!” The Prophet said: “A person whose neighbour is not secure from his mischief.”[47]

He also narrates: “He who believes in God and in the Hereafter should respect his neighbour.”[48]

‘A’ishah (rta) reports from the Prophet (sws): “Gabriel emphasized upon me the rights of a neighbour so much that I thought that soon he would make him a share holder in the inheritance [of a person].”[49]

Abu Dharr Ghaffari (rta) says that the Prophet (sws) advised: “O Abu Dharr! When you cook curry put more water in it and remain aware about your neighbours.”[50]

Abu Hurayrah (rta) said that the Prophet (sws) similarly advised women and said: “Muslim Wives! No one should consider a gift to a lady who lives in the neighbourhood to be meager even though it may the hoof of a goat.”[51]

Spending in Way of God

The third directive is to spend in the way of God. This means that just as a person spends on himself the blessings bestowed upon him by God, he should also spend them on his fellow brethren after fulfilling his personal and business needs. It is evident from the Qur’an that two things are required for a person if he is to become a true servant of God: Firstly, one’s relationship with God should be established on right footings. Secondly, this relationship with other human beings should also be established on the right footings. The first thing is achieved through the prayer which is the foremost expression of one’s love for God, and the second through spending in the way of God for this is the foremost expression of one’s love for one’s fellow human beings. The reward for this spending is also God’s love because whatever one spends he has it saved in the heavens and in the words of the Prophet Jesus (sws), his heart too remains occupied at this place, (Matthew, 6:19-21). The Qur’an has urged man to this at various instances in very effective styles. At one instance, it says:

وَأَنفِقُوا مِن مَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ أَحَدَكُمُ الْمَوْتُ فَيَقُولَ رَبِّ لَوْلَا أَخَّرْتَنِي إِلَى أَجَلٍ قَرِيبٍ فَأَصَّدَّقَ وَأَكُن مِّنَ الصَّالِحِينَ (10:63)

And spend of that which We have given you before death befalls any of you and he says: “Why did you give me such a brief respite that I may have given in charity and [as a result] could have been among your pious people.” (63:10)

This spending in the way of God is the right of one’s relatives, orphans and the needy which must necessarily be fulfilled. In the verse of the Qur’an under discussion this fact is clearly mentioned. It is evident from this mention that any slackness in fulfilling this right can make a person a criminal who extorts the rights of people. Thus, at another instance, the Qur’an has clearly stated that if a person starts amassing wealth while remaining indifferent to these rights then this is hoarding and its punishment is the fire of Hell – from which every believer should seek refuge with the Almighty:

وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلاَ يُنفِقُونَهَا فِي سَبِيلِ اللّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ  يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَى بِهَا جِبَاهُهُمْ وَجُنوبُهُمْ وَظُهُورُهُمْ هَـذَا مَا كَنَزْتُمْ لأَنفُسِكُمْ فَذُوقُواْ مَا كُنتُمْ تَكْنِزُونَ (9: 34-35)

And those that hoard up gold and silver and do not spend it in the way of God, give them glad tidings of a horrible punishment on the day when these [treasures of] gold and silver shall be heated in the fire of Hell, and their foreheads, sides, and backs branded with them. “These are the riches which you hoarded. Taste then what you were hoarding.” (9:34-35)

It is for this very nature of the directive that if people who are bound to fulfill this right are for some reason compelled to disregard the needs of a deserving person at some time and it is expected that in future their circumstances would improve then they should kindly treat the deserving person and promise him with help in future. The words وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَاء رَحْمَةٍ مِّن رَّبِّكَ تَرْجُوهَا فَقُل لَّهُمْ قَوْلاً مَّيْسُورًا point to this aspect.

Whether such spending is done in open or in secret, the Almighty says that every bit of it is in His knowledge. This means that He will also definitely reward a person as per His promise:

وَمَا أَنفَقْتُم مِّن نَّفَقَةٍ أَوْ نَذَرْتُم مِّن نَّذْرٍ فَإِنَّ اللّهَ يَعْلَمُهُ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ إِن تُبْدُواْ الصَّدَقَاتِ فَنِعِمَّا هِيَ وَإِن تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاء فَهُوَ خَيْرٌ لُّكُمْ وَيُكَفِّرُ عَنكُم مِّن سَيِّئَاتِكُمْ وَاللّهُ بِمَا تَعْمَلُونَ خَبِيرٌ (2: 270-71)

And [rest assured] that whatever you spend and whatever vows you make [you shall be fully rewarded for them] because God is fully aware of them and [those who turn away from the guidance of God and] wrong their souls will have none to help them [in the presence of God]. If you spend openly then this too is a good thing, but to give to the poor and to give it secretly is better. [Through this], God will wipe out your sins and [there is absolutely no doubt that] God has knowledge of all your deeds. (2:270-71)

Consequently, the Qur’an says that the Almighty blesses this spending and with His favour transforms a mole into a mountain:

مَثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّئَةُ حَبَّةٍ وَاللّهُ يُضَاعِفُ لِمَن يَشَاء وَاللّهُ وَاسِعٌ عَلِيمٌ  (261:2)

Those who spend their wealth in the way of God can be compared to a grain of corn which brings forth seven ears, each bearing a hundred grains. God [in accordance with His wisdom] provides in abundance [in this manner] to whom He wills; [In reality] God is munificent and all-knowing. (2:261)

Imam Amin Ahsan Islahi writes:

This is a parable which depicts the manifold increase in the reward for spending wealth in the way of God. It is said that just as seven ears sprout from a corn and each ear will have a hundred grains, similarly the reward of a deed given to a person can be up to seven hundred times. Some Hadith narratives also explain this theme. It is reported that the Prophet (sws) said that the reward of a good deed ranges from ten times to seven hundred times. This variation obviously depends on the nature of the deed, the time in which it is done and the internal and external circumstances of those who do the deed. If a good deed is done in difficult circumstances and with straitened resources, it will earn more reward and if a good deed is done in times of ease and with ample resources, its reward will be relatively less. The feelings of the people who do the deed also count. A good deed maybe done with complete willingness of heart and enthusiasm and it may also be done half-heartedly and under compulsion. Obviously both would earn different reward. The verse depicts the maximum reward and it is said: “God provides in abundance [in this manner] to whom He wills.” This is a reference to the principle we have alluded to. Allah’s will is never against justice and wisdom. Hence this manifold reward is willed by Him only in favour of those who prove themselves worthy in accordance with the principle set for them.[52]

This is further explained by saying that if this spending is done to please God and to discipline the soul then this is the example of the person who plants an orchard not on land which is washed away by floods but on such high and even ground where the climate is also favourable so that if there is rain it bears double the fruit and if there is no rain, a light drizzle is sufficient to bear fruit because of conducive land and climatic conditions:

وَمَثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمُ ابْتِغَاء مَرْضَاتِ اللّهِ وَتَثْبِيتًا مِّنْ أَنفُسِهِمْ كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ أَصَابَهَا وَابِلٌ فَآتَتْ أُكُلَهَا ضِعْفَيْنِ فَإِن لَّمْ يُصِبْهَا وَابِلٌ فَطَلٌّ وَاللّهُ بِمَا تَعْمَلُونَ بَصِيرٌ (2: 265)

ِAnd those who spend their wealth to please God and to firmly attach their own souls [to the truth] are like an orchard which is on a high and level ground: if a heavy shower falls upon it, it yields up twice its normal produce; and even if a heavy shower does not fall on it, a drizzle is enough [to produce fruit. Keep this example in mind] and [rest assured that] God knows whatever you do. (2:265)

However, this reward is for spending done from ones clean and pure wealth and which is not accompanied by hurting the person on whom it is spent and by emphasizing it as a favour. Presenting to God something which a person does not like for himself is a very mean act. Whatever we have is given to us by God. If we give something to Him in His way and adopt a mean attitude in this then in the words of Imam Amin Ahsan Islahi, there is a strong chance that a person instead of pleasing the Almighty and disciplining his soul ends up distancing  himself from the Almighty. Similarly, if a person keeps boasting of his favour on the recipient and hurts him then this means that he does not have magnanimity because after being blessed with the motivation of spending on the poor such an attitude can only be adopted by petty-minded people – people who think that those on whom they have spent should always live under the burden of their generosity. Consequently, when this wish of theirs is not fulfilled they always want to humiliate that person by taunting him. The Qur’an sa