the respect of parents in Quran - translated into English.

[allasain]

Allah ho Akbar Subhanallah

[prettypearlysheikh]

subhanAllah lovely vid

[Mucahit1963]

17. SURAH AL ISRA ( The Night Journey ) - 23. And your Lord has commanded that you shall not serve ( any ) but Him, and goodness to your parents. If either or both of them reach old age with you, say not to them ( so much as ) "Ugh" nor chide them, and speak to them a generous word.

24 - And make yourself submissively gentle to them with compassion, and say : O my Lord ! have compassion on them, as they brought me up ( when I was ) little.

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17. SURAH AL ISRA ( The Night Journey ) - 23 ) Your Lord has enjoined the following: * 25 1. You should not worship anyone but Him. *26

*25 In the succeeding verses, those main basic principles have been put forward on which Islam desires to build the whole structure of human life.

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These form, so to say, the Manifesto of the Invitation of the Holy Prophet declared by him at the end of the Makki stage of his mission, on the eve of the new stage at AI-Madinah so that it should be known to aII that the new Islamic Society and State were going to be built on such and such ideological, moral, cultural economic and legal principles. (Please also refer to vv. 151-153 and E.N.'s thereof of Chapter VI ).

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* 26 This commandment is very comprehensive. It prohibits not only the worship of anyone except AIIah but also implies that one should obey and serve and submit to AIIah alone without question: one should accept His Commandments and Law alone to be worthy of obedience and His authority to be supreme above aII. This was not merely an instruction confined to a religious creed and individual practice but it served as the foundation of the moral, cultural, and political system

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which was practically established in Al-Madinah by the Holy Prophet. Its first and foremost principle was that AIIah alone is the Master, Sovereign and Law-giver.

(17:24) 2. Treat your parents with great consideration; if either or both of them live with you in their old age, do not say even "fie" to them: nor rebuke them, but speak kind words to them; treat them with humility and tenderness and pray: "Lord, be merciful to them just as they brought me up with kindness and affection."

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31 - LUQMAN -14. And We have enjoined man in respect of his parents--

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his mother bears him with faintings upon faintings and his weaning takes two years-- saying: Be grateful to Me and to both your parents; to Me is the eventual coming.

31 - Luqman 14. And [God says:] We have enjoined upon man goodness towards his parents: his mother bore him by bearing strain upon strain, and his utter dependence on her lasted two years: (13) [hence, O man,] be grateful towards Me and towards thy parents, [and remember that] with Me is all journeys end. (14)

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13 - Lit., his weaning is [or takes place] within two years. According to some philologists, the term fisal circumscribes the entire period of conception, gestation, birth and earliest infancy (Taj al-Arus): in brief, the period of a childs utter dependence on its mother.

14 - Thus, gratitude towards parents, who were instrumental in ones coming to life, is here stipulated as a concomitant to mans gratitude towards God, who is the ultimate cause and source of his existence (cf. 17: 23-24).

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31 - LUQMAN -14 ) We *22 enjoined upon man to be dutiful to his parents. His mother bore him in weakness upon weakness, and his weaning lasted two years. *23 (We, therefore, enjoined upon him): “Give thanks to Me and to your parents. To Me is your ultimate return.

*22 The whole passage from lure to the end of the paragraph is a parenthesis, which AIIah has inserted as a further explanation of the saying of Luqman.

*23 From these words, Imam Shafe'i, Imam Ahmad, Imam Abu Yusuf.

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and Imam Muhammad have drawn the conclusion that the suckling period of the child is two years. If a child has been suckled by a woman within this period, they will be forbidden for each other, but if outside and beyond this period, they will not be so. A saying of Imam Malik also supports this. But Imam Abu Hanifah has proposed the period of two and a half years as a precaution, and has added that it' the child has been weaned after two years ,

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or even earlier, and it is no longer dependent upon suckling for its food, no woman would be forbidden for him If she gave him suck after that period, However, if the real food of the child is still milk. suckling during the period will render him and her forbidden for each other in spite of his eating the other food in a more or less quantity. For, the verse does not mean that the child should be suckled necessarily for two years. In Surah AI Baqarah it has been said :

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'The mothers shall suckle their children for two whole years, if the fathers desire the suckling to be completed." (v. 233). Ibn 'Abbas from these words has concluded, and other scholars have agreed with him in this, that the shortest period of pregnancy is six months, for the Qur'an at another place says: "His bearing (ita the womb) and his weaning took thirty months." (Ahqaf: 15) This is an important legal point which helps resolve many disputes concerning legitimate and illegitimate births.

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46 - The Sandhills 15. And We have enjoined on man doing of good to his parents ;

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with trouble did his mother bear him and with trouble did she bring him forth; and the bearing of him and the weaning of him was thirty months; until when he attains his maturity and reaches forty years, he says: My Lord! grant me that I may give thanks for Thy favor which Thou hast bestowed on me and on my parents, and that I may do good which pleases Thee and do good to me in respect of my offspring; surely I turn to Thee, and surely I am of those who submit.

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46 - AL-AHQAF -15. NOW [among the best of the deeds which] We have enjoined upon man is goodness towards his parents. (16) In pain did his mother bear him, and in pain did she give him birth; and her bearing him and his utter dependence on her took thirty months. (17) And so, when he attains to full maturity and reaches forty years, (18) he [that is righteous] prays :

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O my Sustainer! Inspire me so that I may forever be grateful for those blessings of Thine with which Thou hast graced me and my parents, and that I may do what is right [in a manner] that will meet with Thy goodly acceptance; and grant me righteousness in my offspring [as well]. Verily, unto Thee have I turned in repentance: (19) for, verily, I am of those who have surrendered themselves unto Thee!

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16 - Cf. 29: 8 and 31: 14. In the present instance, this connects with the reference to the doers of good at the end of verse 12 and in verses 13-14.

18 - I.e., the age at which man is supposed to attain to full intellectual and spiritual maturity. It is to be borne in mind that the masculine noun insan (man or human being) appearing in the first sentence of this verse applies to both sexes alike.

19 - Sc., of whatever sin I may have committed. See note on the last sentence of 24: 31.

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46 - AL-AHQAF -15 ) We have enjoined man to be kind to his parents. In pain did his mother bear him and in pain did she give birth to him.

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The carrying of the child to his weaning is a period of thirty months. *19 And when he is grown to full maturity and reaches the age of forty, he prays: “My Lord, dispose me that I may give thanks for the bounty that You have bestowed upon me and my parents, and dispose me that I may do righteous deeds that would please You, *20 and also make my descendants righteous. I repent to You, and I am one of those who surrender themselves to You.”

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* 19 This verse tells that although the children should serve both the mother and the father, the mother's right is greater in importance, on the ground that she undergoes greater hardships for the sake of the children. The same is borne out by a Hadith, which has been related with a little variation in wording in Bukhari, Muslim, Abu Da'ud, Tirmidhi, Ibn Majah, Musnad Ahmad, and in Adab al-Mufrad of Imam Bukhari, to the effect that a person asked the Holy Prophet :

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" Who has got a greater right to my service? The Holy Prophet replied: Your mother. He asked: Who after her? He replied: Your mother. He asked: Who after her? He replied: Your mother. He asked: Who after her? He replied: Your father; " This Hadith precisely explains this verse, for in it also allusion has been made to the triple right of the mother: His mother bore him with hardship; (2) she gave him birth with hardship; and (3) his bearing and his weaning took thirty months.

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Another legal point also is derived from this verse and verse 14 of Surah Luqman and verse 233 of Al-Baqarah, which was pointed out by Hadrat `Ali and Hadrat Ibn 'Abbas in a law case and made Hadrat `Uthman change his decision. The story goes that during the caliphate of Hadrat `Uthman (may Allah be pleased with him) a person married a woman from the Juhainah tribe, and just six months after the marriage she gave birth to a healthy and sound child.

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The man took the case before Hadrat `Uthman, who declared the woman to be an adultress and ordered that she be stoned to death. On hearing this Hadrat `Ali immediately came to Hadrat `Uthman and asked: What sort of a decision have you given ? He replied: She has given birth to a sound child six months after marriage. Is it not a clear .proof of her being an adultress? Hadrat `Ali did not agree, and recited the three above mentioned verses in their sequence. In Surah Al-Baqarah Allah says :

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The mothers shall suckle their children for two whole inyears, if the fathers desire the suckling to be completed." In Surah Luqman it is said: "And his weaning took two years," and in Surah AI-Ahqaf: "And his bearing and his weaning took thirty months.erefore, the woman who has given birth to a child six months after the marriage cannot be declared an adultress . On hearing this reasoning of Hadrat 'Ali, Hadrat 'Uthman admitted that he had not considered that thing at all.

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" Now, if two years of suckling are taken away from 30 months, six months of bearing remain. This shows that the minimum period of pregnancy in which a sound child can be born is six months. Therefore, the woman who has given birth to a child six months after the marriage cannot be declared an adultress . On hearing this reasoning of Hadrat 'Ali, Hadrat 'Uthman admitted that he had not considered that thing at all.

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Then he recalled the woman and changed his decision. According to another tradition, Ibn 'Abbas also supported the reasoning of Hadrat 'Ali and then Hadrat 'Uthman changed his decision. (Ibn Jarir, Ahkam al-Qur an by al-Jassas Ibn Kathir).

The following legal injunctions are derived from the three verses when they are read together: The woman who gives birth to a sound and complete child in less than six months after marriage (i.e. in a proper delivery and not abortion)

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will be declared an adultress and her child's lineage from her husband will not be established.

(2) The woman who delivers a sound and complete child six months or more after marriage, cannot be accused of adultery only on the basis of the child birth, nor can her husband have the right to slander her, nor can he refuse to acknowledge fatherhood of the child; the child will certainly be recognized as his, and the woman will not be punished.

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(3) The maximum period for fosterage is two years.If a woman has suckled a child after this age, she will not be regarded as his foster mother, nor will the injunctions pertaining to fosterage (An-Nisa: 23) be applicable to her.In this regard, Imam Abu Hanifah has out of caution proposed the period of two and a half years instead of two years so that there remains no chance of error in a delicate matter like the prohibition of the foster relations.(For explanation,see E N. 23 of Surah Luqman).

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Here, it would be useful to know that according to the latest medical research a child needs at least 28 weeks to remain in the mother's womb to be developed and delivered as a living baby. This period amounts to a little more than 6 months. The Islamic law has allowed a concession of about half a month, because a woman's being declared an adultress and a child's being deprived of lineage is a grave matter, and its gravity demands that maximum period be allowed to save both the mother

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and the child from its legal consequences. Furthermore, no physician and no judge, not even the pregnant woman herself and the man impregnating her, can know as to when exactly did the conception take place. This thing also demands that a few more days be allowed in determining the minimum Legal period of pregnancy.

*20 That is, "O Lord, grant me the grace of such righteous deeds as may conform to Your Law in the apparent form as well as be acceptable to You in their actual worth.

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" If an action, however good in the sight of the people, does not conform to obedience to Allah's Law, it cannot have any value in the sight of AIIah, no matter how highly it is praised by the people. On the contrary, another action which conforms to the Shari 'ah exactly and has no flaw or deficiency in its apparent form, becomes hollow from within, on account of an evil intention, conceit, arrogance and greed of the world, and so worthless in the sight of Allah.

[Kibristurkoglu]

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