17. Surah Al-Israa

Allah does not punish unless He sends a Messenger: A clarification On the basis of this verse, some leading Muslim jurists rule that people to whom the call of any prophet or messenger did not reach will not be subject to any punishment, despite their disbelief. There are other leading jurists who hold that those who deny the Islamic beliefs that can be understood through reason - such as, the existence of God and His Oneness etc. - will be punished for their disbelief, even if no call from any prophet or messenger has reached them. Of course, there will be no punishment for usual acts of disobedience and sins without prior call and transmission of the divine message by prophets. And there are still others who interpret 'rasul' at this place (15) in a general sense, whether he is a messenger or prophet, or whether it is the human reason itself - for, that too, in a way, is a messenger of Allah after all. There will be no punishment for the children of Mushriks Commenting on the verse: لَا تَزِرُ‌ وَازِرَ‌ةٌ (And no bearer of burden shall bear the burden of another - 15), it has been said in Tafsir Mazhari that this verse proves that the children of Mushriks and disbelievers who die before reaching adulthood will not be punished. The reason is that they will not deserve to be punished on account of the denial and disbelief of their parents. Sayings of leading jurists differ about this issue; its de-tails are unnecessary here.

Sequence Previous verses said that it is the customary practice of Allah Ta` ala that he does not send punishment upon a people until the commandments of Allah reach them through the blessed prophets which they still refuse to obey. Given in the verses cited above is what happens on the other side when the messages of Allah and His Messenger do reach a people and they still show contumacy, then, a mass punishment is sent over them. Commentary A doubt and its answer A surface look at the expressions: اِذا اَرَدنَا (idha aradna: when We intend) and, after that: اَمَرنَا (amarna: We command) in verse 12 could have triggered the doubt that destroying those people was the divine purpose from the very beginning. Therefore, they were first commanded to believe and obey through the prophets, then their indulgence in sin was made to be the cause of punishment. All this came from none but Allah Ta` ala. Is it not? If so, would these innocent people not be just about a helpless and excusable lot? The answer is that Allah Ta’ ala has given man reason and choice and has determined the ways of reward and punishment. Now, if someone elects to do nothing but what brings punishment, then, it is the customary practice of Allah that He would activate the causes that bring the same punishment. Thus, the real cause of punishment they receive is nothing but their own resolve and determination to remain on the side of disbelief and sin. Since this is no simple intention, therefore, they cannot be helpless and excusable. Another Tafsir of this verse The well known sense of the word: اَمَرنَا (amarna) is the same as appears above, that is, 'We commanded.' But, the renditions or versions (qira’ at) of this word differ. In one rendition opted for by Abu ` Uthman an-Nahdi, Abu Raja', Abu al-'Aliyah and Mujahid, this word has appeared with a double sound on the letter mim. Rendered as: اَمَّرَنَا (ammarna), it means 'We made affluent people leaders and rulers, who then sank in sin, and thus became the cause of punishment for the whole people.' There is a qira'ah (rendition or version) of this word credited to Sayyidna ` Ali and Ibn ` Abbas ؓ where it has been recited as: اَمَرنَا (aamarna) and which has also been explained by them as having the sense of: اَکثَرنَا (aktharna: We increase the number of). Thus it comes to mean: 'When Allah Ta` ala sends punishment on a certain people, its initial sign is that the number of the reckless rich is increased among them and they, through their spate of sins, become the cause of making the punishment descend upon the entire people.' The outcome of the first qira'ah is that such affluent people are made the rulers of a people. The outcome of the second qira'ah is that the number of such people is increased in that society. Both versions show that the government of the 'affluent' or the abundance of such people in a society is not something to be happy about, rather, is a sign of divine punishment. Let us recapitulate. When Allah Ta’ ala is angry with a people and intends to make a punishment descend upon them, there appears an initial sign of it. People who love to wallow in wealth and power are made the ruling custodians of their affairs, or, even if they do not become their actual political rulers, the number of such people is increased among a people. In both these cases, the result is the same. Drunk with the pleasures they can buy, acquire or appropriate with their affluence and influence, they start caring less for anything else, disobey the will and command of Allah personally as well as lead the trail for others to follow in their footsteps. In consequence, comes the punishment of Allah Ta’ ala all over them. The influence of the rich over a people is a natural phenomenon By particularly mentioning affluent people who use their wealth to pursue a life of luxury, it has been indicated that the masses are naturally affected with the deeds and morals of those rich among them and those who rule over them. When these people get used to misdeeds, the whole nation follows suit and takes to misdeeds (as the only available norm of social survival). Therefore, those who have been blessed with wealth by Allah Ta’ ala should be more concerned with the correction of their deeds and morals - lest they fall into the trap of a luxurious life style, are heedless to self-correction, and make the entire nation go astray because of them. If so, the curse of the misdeeds that issue forth from their nation will fall on them too.

Commentary Two behavior models of human beings appear in the cited verses side by side. As for those who elect to go for the readily available benefits out of their life in this world, and the punishment that comes in its wake, the words used were: مَّن كَانَ يُرِ‌يدُ الْعَاجِلَةَ (Whoever opts for the immediate life herein - 18). These words signify continuity and permanence meaning that this punishment of Hell will materialize only when one's actions are all the time motivated by material interests only, having practically no concern for the Hereafter. And as for 'those who desire to have the Here-after and its rewards,' the words used were: أَرَ‌ادَ الْآخِرَ‌ةَ ۔ The sense is that as soon as a true believer were to form an intention to have the reward of the Hereafter in whatever he proposes to do, that deed of his shall stand accepted - irrespective of any corruptive element having entered into something else he was intending to do. The first condition can only be that of a denier of the Hereafter, therefore, none of his deeds is acceptable. Then, the second condition is that of a true believer. A particular deed by him that issues forth with sincerity of intention, and is for the Hereafter - along with the presence of other conditions - shall be acceptable. And a deed even from the same person, a deed that has no sincerity, or where other conditions are missing, will not be acceptable.

A self-opinionated deed and an act of religious innovation, no matter how appealing, is not acceptable In this verse (19), by adding the word: سَعْيَهَا (as due), it has been made explicit that every deed and every effort is not necessarily beneficial or acceptable with Allah. Instead, the only deed or effort credible is that which is appropriate to the essential objective (of the Hereafter). And whether or not it is appropriate can only be found out from the statement of Allah Ta’ ala and His Messenger ﷺ . Therefore, even well meaning efforts made by insisting on bland personal opinion and self-invented ways - which includes common customs of Bid'ah (innovations in established religion) - no matter how good and beneficial they may appear at their face, but are not appropriate to the effort made for the Hereafter. Consequently, they are neither acceptable with Allah nor are they of any use in the Hereafter. Explaining the word: سَعْيَهَا (as due), Tafsir Ruh al-Ma’ ani says that the 'effort' should be in accordance with 'sunnah.' Along with it, it adds that this effort or deed should also have uprightness and firmness. In other words, this deed should be beneficial in accordance with the Sunnah as well as it should be upright and constant. Doing it haphazardly or doing it in a cycle of doing and not doing is not good. It never yields the maximum benefit.

Sequence Previous verses mentioned some conditions attached to the acceptance of deeds. One of the conditions required that no deed is accepted unless it comes with 'Iman (faith, belief) and is in accordance with Shari` ah (Law) and Sunnah (sayings and deeds of the Prophet ﷺ). In the present verses, instructions regarding some of such deeds have been given. These are rules set by the Shari'ah of Islam. Their compliance brings success in the Hereafter and their contravention, ruin. And since the most important of these conditions is that of 'Iman, therefore, the very first injunction given here was that of belief in the Oneness of Allah (tauhid). After that come injunctions relating to the rights of the servants of Allah (huquq al-` ibad).

Commentary It is very important to respect and obey parents Imam al-Qurtubi says that, in this verse (23), Allah Ta` ala has made it necessary (wajib) to respect and treat parents well by combining it with the command to worship Him. This is similar to what has been said in Surah Luqman where the inevitable need to thank Him has been combined with the need to thank one's parents: أَنِ اشْكُرْ‌ لِي وَلِوَالِدَيْكَ (Be grateful to Me, and to your parents - 31:14). This proves that, after the obligation of worshipping the most exalted Allah, obeying parents is most important and being grateful to parents like being grateful to Allah Ta’ ala is wajib (necessary). This has its confirmation in the Hadith of Sahih al-Bukhari where a person reportedly asked the Holy Prophet ﷺ "Which is the most favoured deed in the sight of Allah?" He said, "Salah at its (mustahabb: preferred) time." The person asked again, "Which is the most favoured deed after that?" To that he said, "Treating parents well." (Qurtubi) The merits of obeying and serving parents in Ilad! th narratives 1. In the Musnad of Ahmad, Tirmidhi, Ibn Majah and Mustadrak Hakim, it has been reported on sound authority from Sayyidna Abu ` d-Darda' that the Holy Prophet ﷺ said, "A father is the main gate of Jannah. Now it is up to you to preserve or waste it." (Mazhari) 2. According to a report from Sayyidna ` Abdullah ibn ` Umar ؓ appearing in Jmi' al-Tirmidhi and al-Mustadrak of al-Hakim (which Hakim rates as Sahih), the Holy Prophet ﷺ said, "The pleasure of Allah is in the pleasure of a father and the displeasure of Allah in the displeasure of a father." 3. Ibn Majah reports on the authority of Sayyidna Abu Umamah that a person asked the Holy Prophet ﷺ : "What rights do parents have on their children?" He said, "They both are your Paradise, or Hell." It means that obeying and serving parents take one to Jannah and their disobedience and displeasure, to Jahannam. 4. Al-Baihaqi (in Shu'ab al-'Iman) and Ibn ` Asakir have reported on the authority of Sayyidna Ibn ` Abbas ؓ that the Holy Prophet ﷺ said, "For one who remained obedient to his parents for the sake of Allah two gates of Paradise shall remain open. And for one who disobeyed them two gates of Hell shall remain open, and if he had just one of the two, either father or mother, then, one gate (of Paradise or Hell shall remain open)." Thereupon, someone asked, "Does it (the warning of Hell) hold good even when the parents have been unjust to this person?" Then he said thrice: وَ اِن ظَلَمَا وَ اِن ظَلَمَا وَ اِن ظَلَمَا which means, 'yes, there is that warning of Hell against disobeying and hurting parents even if they were unjust to the son.' (The outcome is that children have no right to settle scores with parents. If they have been unjust, it does not follow that they too back out from obeying and serving them). 5. Al-Baihaqi has reported on the authority of Sayyidna ` Abdullah ibn ` Abbas ؓ that the Holy Prophet ﷺ said, "An obedient son who looks at his parents with mercy and affection receives the reward of one accepted Hajj against every such look cast." People around said, "What if he were to look at them like that a hundred times during the day?" He said, "Yes, a hundred times too (he will keep receiving that reward). Allah is great (His treasures never run short)." The punishment for depriving parents of their rights comes - much before Akhirah - right here in this world too 6. In Shu'ab al-'Iman, al-Baihaqi has reported on the authority of Sayyidna Abu Bakrah ؓ that the Holy Prophet ﷺ said, "As for all those other sins, Allah Ta` ala defers whichever He wills up to the Last Day of Qiyamah - except the sin of depriving parents of their rights and disobeying them. The punishment for that is given, much before comes the Hereafter, right here in this world as well. (All Hadith reports given here have been taken from Tafsir Mazhari) Obedience to parents: When necessary and when there is room for opposition Muslim scholars and jurists unanimously hold that the obedience to parents is wajib (necessary) only in what is permissible - and definitely not in what is impermissible or sinful. Says the Hadith: لا طاعۃ لمخلوق فی معصیۃ الخالق There is no obedience to the created in the disobedience of the Creator. To deserve service and good treatment it is not necessary that the parents be Muslims To support this ruling, Imam al-Qurtubi has quoted an event related with Sayyidah Asma' ؓ from the Sahih of al-Bukhari. According to this report, Sayyidah Asma' asked the Holy Prophet ﷺ ، "My mother, a Mushrik, comes to see me. Is it permissible for me to entertain her?" He said," صِلَی اُمَّکِ " (sili ummaki: that is, respect the bond of relationship with your mother and entertain her). And as for disbelieving parents, there is that statement of the Qur'an itself (Luqman, 31:15): صَاحِبْهُمَا فِي الدُّنْيَا مَعْرُ‌وفًا (that is, if the parents of a person are kafirs and order him too to be-come like them, then, it is not permissible to obey them in this matter. But, while living in this world, they should be treated in the recognized manner). It is obvious that 'recognized manner' means that they should be treated with courtesy. Rulings 1. As long as Jihad does not become an absolute individual obligation (Fard al-` Ain), rather remains within the degree of a collective obligation (Fard al-Kifayah), until then, it is not permissible for any son to participate in Jihad without the consent of parents. It has been reported in Sahih al-Bukhari on the authority of Sayyidna ` Abdullah ibn ` Umar ؓ that a person presented himself before the Holy Prophet ﷺ in order to have his permission to participate in Jihad. He asked him, "Are your parents alive?" He submitted, "Yes, they are." He said, " فَفِیھِمَا فَجَاھد " (fafihima fajahid: Then you carry out Jihad in [ the service of ] them both). The sense is that 'by serving them alone you will get the reward of being in Jihad.' Another report also adds that the person said, "I have come here leaving my parents crying behind." Thereupon, he said, "Go. Make them laugh as you made them cry." In other words, he was to go back home and tell his parents that he would not be going for Jihad without their consent. (Qurtubi) 2. From the event reported above, we learn the ruling that anything that rates as a collective obligation - and is not an individual obligation, or necessity - then, sons and daughters cannot do that without the permission of parents. Also included here is the injunction to acquire the most perfect knowledge of religion (the 'ilm of din) at the highest level, and to travel to communicate and promote it (the tabligh of din). It means that anyone who has the knowledge of religion to the measure one is obligated with individually cannot travel in order to become an ` alim of din (scholar of religion), or travel for the da'wah and tabligh of din, for it is not permissible without the permission of parents. 3. Also included under the injunction of treating parents well appearing in the Qur'an, and Hadith is good treatment with relatives and friends close to parents, specially when they are dead. In the Sahih of al-Bukhari, it has been reported from Sayyidna ` Abdullah ibn ` Umar ؓ that the Holy Prophet ﷺ said, The noblest regard one can show to a father after his death is to treat his friends well." And Sayyidna Abu Usayd al-Badri رضی اللہ تعالیٰ عنہ reports that he was sitting with the Holy Prophet ﷺ when an Ansari came and asked, "Ya Rasulallah, is it that some right of my parents remains due against me even after they have died?" He said, "Yes. Praying and seeking forgiveness for them, fulfilling the promises they had made to someone, being kind and respectful to their friends and showing mercy and generosity to such relatives who are linked in kinship only through them (Silatu 'r-rahim). These are the rights of your parents still due against you, even after them." It was the blessed habit of the Holy Prophet ﷺ that he used to send gifts to lady friends of Ummal-Mu'minin Sayyidah Khadijah ؓ after her demise which was a way of fulfilling the right of Sayyidah Khadijah ؓ on him. Treating parents well: Special consideration in their old age As for serving and obeying parents, as parents, it is not restricted to any given time or age. In fact, it is necessary (wajib) to treat parents well, under all conditions, and in every age. But, there are circumstances that usually impede the fulfillment of what is necessary and obligatory. Under these circumstances, the typical response pattern of the Holy Qur'an comes into action to suggest ways and means through which acting according to given injunctions becomes easy. With this objective in sight, it grooms and trains minds through different angles and, at the same time, it continues to emphasize that compliance of these injunctions is imperative despite such circumstances. The old age of parents, when they become helpless, depend on children for everything they need and their life is at the mercy of children, is a terrible condition to be in. The slightest indifference shown by children at such a time breaks their heart. Then, there are those physical infirmities and diseases associated with old age which make one naturally irritation-prone. Furthermore, during the period of extreme old age, when usual reason and comprehension do not seem to be working, some of their wishes and demands assume the kind of proportions which children find difficult to take care of. The Holy Qur'an takes cognizance of these circumstances, but, while giving children the instruction to comfort them, it reminds them of their own childhood. It tells them that there was a time when they too were far more helpless, far too depending on their parents than their parents were on them at that point of time. Then, was it not that their parents sacrificed their desires and comforts for them and went on bearing by the unreasonable child talk with love and affection. Now when they have become so helpless, reason and nobility demanded that the past favour done by them should be paid back. When it was said: كَمَا رَ‌بَّيَانِي صَغِيرً‌ا (as they have brought me up in my child-hood) in the verse, this is what has been alluded to. Some other important instructions relating to the old age of parents have also been given in the verses under study. They are as follows: 1. Do not say even 'uff to them. Briefly explained parenthetically in the accompanying translation as 'a word of anger or contempt,' 'uff covers every word or expression that shows one's displeasure. The limit is that breathing a long breath after having heard what they said and thereby betraying displeasure against them is also included under this very word 'uff.' In a Hadith narrated by Sayyidna ` Ali ؓ ، it has been reported that the Holy Prophet ﷺ said, "Had there been some other de-gree of hurting lesser than the saying of 'uff,' that too would have certainly been mentioned." (The sense is that even the thing that hurts parents in the lowest of the low degree is forbidden). 2. Do not scold them: وَلَا تَنْهَرْ‌هُمَا . This is the second instruction. The word: نھر (nahr) in the text: means 'scold' or 'reproach.' That it causes pain in already obvious. 3. Address them with respectable words - (وَقُل لَّهُمَا قَوْلًا كَرِ‌يمًا). This is the third instruction. The first two instructions related to the negative aspects where bringing the least emotional pressure on parents has been prohibited. Given in this third instruction is a lesson in the art of conversation with parents - talk to them softly with love, grace and concern for them. Says the revered Tabi` i, Said ibn Mussaiyyab, ' like a slave talking to his strict master!'

4. Submit yourself before them in humility out of compassion - (وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّ‌حْمَةِ ). This is the fourth instruction. The word: جناح (janah) in the text literally means 'wings' or 'sides of arms' lending the sense that one should stand in a stance of submission and humility as a mark of respect for parents. The addition of the expression: مِنَ الرَّ‌حْمَةِ (out of com-passion) at the end of the sentence is there to warn that this stance of grace should not be a mere show-off, instead, it should be adopted on the strong foundation of genuine, heartfelt respect and compassion for them. Perhaps, this may also be suggestive of something else as well - that showing humility before parents is practically no disgrace. In fact, it is a prelude to real honour for it is based on concern, compassion and kindness. 5. And say, "My Lord, be merciful to them" - (وَقُل رَّ‌بِّ ارْ‌حَمْهُمَا). It means, as for the effort to provide maximum comfort for parents, it is humanly not possible. One should do whatever it is possible for him to do in order that they remain comfortable and, then, along with it, he should also keep praying before Allah Ta` ala that He, in His infinite mercy, removes all their difficulties and makes things easy on them. This last instruction is really so extensive and universal that it still continues to be valid and beneficial even after the death of parents. Through this, one can al-ways keep serving parents. Ruling If parents are Muslims, making a prayer for mercy in their favor is obvious. But, if they are not Muslims, making this prayer within their lifetime will be permissible with the intention that they be delivered from worldly distress and that they be blessed with the taufiq of 'Iman. After their death, making a prayer of mercy for them is not permissible. (Abridged from al-Qurtubi) A remarkable event Al-Qurtubi has reported from Sayyidna Jabir ibn ` Abdullah ؓ that a man came to the Holy Prophet ﷺ and complained that his father was taking away what belonged to him. He said, "Go and ask your father to come here." Right then, came Sayyidna Jibra'il (علیہ السلام) and told the Holy Prophet ﷺ ، "When his father comes, ask him about the words he has composed in his heart and which his own ears have not heard yet." When this man returned with his father, he said to the father, "Why is it that your son complains against you? Do you wish to take away what belongs to him?" The father said, "You better ask him on whom do I spend other than his paternal or maternal aunts or myself?" The Holy Prophet ﷺ said: اِیہ (an expression which denoted that he had understood the reality and there was no need to say anything else). After that, he asked the father of the man, "What are those words that have not yet been heard by your own ears?" The father said, "Ya Rasulallah, Allah Ta` ala increases our faith in you through everything." Thereby he meant that he got to know what was not heard by anyone, which was a miracle indeed. Then, he submitted, "It is true that I had composed some lines of poetry within my heart, something not heard even by my own ears." The Holy Prophet ﷺ said, "Let us hear them." Then he recited the following lines of poetry he had composed: غَذَوتُکَ مَولوداً وَ مُنتُکَ یافعا تُعَلُّ بِمَا اَجنِی عَلَیکَ وَ تُنھَل I fed you in childhood and took care of you when young. You lived on my earnings alone. اِذَا لیلۃ ضافتک بالسقم لم ابت لسقمک الا ساھرا اتململ When on some night, you became sick, I spent the whole night remaining awake and restless because of your sickness کَأنّی انا المطروق دونک بالذی طُرِقتَ بہ دونی فعینی تھمل As if your sickness was my own and not yours and because of which my eyes kept shedding tears throughout the night تخَاف الردٰی نفسی علیک وانھا لَتَعَلَم ان الموتَ وَقتُ مؤجَّل My heart kept trembling lest something happens to you, though I knew that the time of death is fixed, being neither early nor late فَلَمَّا بَلَغتَ السِنَّ والغایۃ الَّتِی الیھا مدی ما کنت فیک اُؤمّل So, when you reached the age and maturity that I had always been looking forward to you جعلت جزأی غلظۃً وفظاظۃ کَانک اٌنت المنعم المتفضِّل Then you made hard-heartedness and harshness my return as if you were the one doing me favours and giving me rewards فلیتکَ اذ لم ترع حقَّ اُبوّتی فعلتَ کما الجارُ المصاقب یفعل Alas, if it was not possible for you to fulfill my right as a father, you could have at the least done what a good neighbor would have done فَاَولَیتنِی حَقَّ الجِوارِ ولم تکن علیَّ بمال دون مالک تَبخَل So, you could have given me the least right of a neighbor and abstained from becoming miserly in my case in my own property. After having heard these verses of poetry, the Holy Prophet ﷺ held the son by his shirt and said, " اَنت و مَالک لابیک " meaning that: Go. You and your property, everything belongs to your father. (Tafsir al-Qurtubi, p. 246, v. 10) These verses have also been reported in Hamasah, the famous book of Arabic literature as attributed to the poet, Umaiyyah ibn Abi as-Sult. Others say that Abd al-A’ la wrote them. Still others attribute them to Abu al-Abbas al-A'ma. (Al-Qurtubi, marginal notes)

In the last verse quoted above: رَّ‌بُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ (Your Lord knows best what is in your hearts - 25), any possible scruple that remains in the hearts of children as to how they were going to comply satisfactorily with divine injunctions relating to consistent observance of etiquette and respect due to parents. They have to live with parents all the time. Then, living conditions of the parties vary. They do not stay the same all the time. May be, on some such occasion, they happen to utter something, something that turns out to be against the norms of due etiquette, then, they stand facing the warning of Hell. Given this probability, it would be-come extremely difficult for them to wriggle out from this situation. In this verse, it is to remove this doubt and heart-burning that it was said: Should any such word come to be uttered out of sheer anxiety or lack of discretion - but, without intentional disrespectfulness - then, one must repent and resolve not to do that ever again. If so, since Allah Ta` ala knows the secrets of hearts and knows what was uttered was not to show disrespect or hurt, things will turn out for the better, for He is Most-Merciful. The word: الاوَّابِينَ (al-awwabin: those who turn to Him) used here carries the sense of اَلتَوَّابِین (at-tawwabin: those who repent before Him). The Hadith calls the six raka'at after Maghrib and the nawafil of al-Ishraq as the Salah al-Awwabin. Embedded here is the hint that the taufiq (ability) of these prayers is granted only to those who are the Awwabin and Tawwabin.

Commentary On fulfilling the rights of relatives vigilantly Previous verses were devoted to teachings about the rights of parents and how they should be duly respected. In the present verses, the rights of common relatives have been taken up with the guideline that a relative should be given his or her right. The least degree in which this could be done is to share with them the graces of good social living and treat them well. And if they are needy, helping them financially - in accordance with one's personal capacity - is also included therein. From this verse, at least this much stands proved that everyone has also been obligated with the fulfillment of the right of one's common relatives. at is it? How much is it? Those details have not been mentioned here. But, a broad based mercy and generosity for relatives and a good social interaction with them are certainly included there. According to Imam Abu Hanifah (رح) ، financial help can be extended to two kinds of relatives under this very injunction: (1) A relative, in the category of near blood kinship (Dhu rahim), and in the degree of sanguinity precluding marriage (mahram). A woman or child who neither has the wherewithal to eke out an existence nor has the ability to earn for it. (2) Similar is the case of a relative, in the category of near blood kinship, and in the degree of sanguinity precluding marriage. If handicapped or blind, not having enough money and property in his or her possession to eke out an existence, their relatives who have the necessary means should help them both. Taking care of the essential expenses is a duty enjoined on all of them. If there are several relatives in the same degree of extended means, the expenses will be divided over all of them and the subsistence allowance of the needy will be given in this manner. This rule also has its sanction from the verse of Surah al-Baqarah which says: وَعَلَى الْوَارِ‌ثِ مِثْلُ ذَٰلِكَ (and on the heir it falls likewise - 2:233) (Tafsir Mazhari) In this verse, it has been said that the necessary financial assistance provided to the needy and the wayfarer, and the mercy and generosity practiced in the case of kinsfolk, was their right. The purpose is to point out that the giver has no reason or occasion to harp on the favor done before or behind them because their right is his duty. The giver is simply doing his duty and not showering favours on anyone.

The prohibition of spending wastefully (tabdhir) The Qur'an expresses the sense of spending wastefully through two words: (1) Tabdhir (تَبذیر), translated as 'squandering recklessly.' (2) Israf (اِسرِاف): extravagance. The prohibition of tabdhir is already clear in verse 26 here. The prohibition of israf has its proof in the verse of Surah al-A` raf: وَلَا تُسْرِ‌فُوا (and do not be extravagant - 7:31). Some commentators say that both words are synonymous. Any spending in sin or disobedience or a wrong occasion or place is called tabdhir and israf. There are others who refine it by saying that tabdhir is spending in sin or on some totally unsuitable occasion or place, while israf is spending beyond the level of need on an occasion where it is permissible to spend. Therefore, tabdhir is emphatically worse than israf. Al-Mubadhdhirin (the squanderers) were called brothers to Shaitan and his cohorts. Of the early Tafsir authorities, Mujahid has said: If someone spends everything he has for the sake of what is haqq, (incumbent), it is no tabdhir (squandering recklessly) - and should he spend even one mudd (1/2 kilo) for what is false (non-incumbent), then it is tabdhir. Sayyidna ` Abdullh ibn Masud ؓ said: Spending out of place in what one has not been obligated with is tabdhir. (Mazhari) Imam Malik said: Tabdhir is that one acquires wealth and property, lawfully and cleanly, as he has been obligated to do, but spends it off in ways counter to it - and this is also given the name of israf (extravagance), which is Haram (unlawful). Imam al-Qurtubi (رح) said: As for things unlawful and impermissible, spending even one dirham for these is tabdhir. And spending limitlessly to fulfill permissible and allowed desires - which exposes one to the danger of becoming a needy beggar in the future - is also included under tabdhir. Yes, if someone keeps his real capital holdings in tact and goes on to spend its profit liberally to fulfill his permissible desires, then, that is not included under tabdhir. (AI-Qurtubi, v. 10, p. 248)

Commentary What an unusual moral training is being given here in this verse through the Holy Prophet ﷺ to the entire Muslim community! It is being said to them: If people needing help come to you and you have nothing to give to them, and for that reason you are compelled to turn away from them, even then, this act of turning away or excusing yourself should not be with an air of indifference, or with an attitude that could be insulting for the addressee. In fact, this turning away or seeking of excuse should be coupled with an expression of your inability or constraint. Regarding the background of the revelation of this verse, a report from Sayyidna Ibn Zaid ؓ says that some people used to ask for financial help from the Holy Prophet ﷺ and he knew what would be given to them would be spent in the spreading of disorder. Therefore, he refused to give it to them, for this refusal was a device to stop them from indulging in disorder. Thereupon, this verse was revealed. (Qurtubi) In the Musnad of Said ibn Mansur, it has been mentioned on the authority of Sayyidna Saba' ibn Hakam ؓ that the Holy Prophet ﷺ had received some supply of cloth. He distributed it over those deserving. After that came some others when the supply was finished and he had nothing to give. It was about the later that this verse was revealed.

Commentary The instruction for moderation in spending In this verse, the Holy Prophet ﷺ is the direct addressee while the entire Muslim ummah is being addressed through him. The purpose is to teach a just and moderate course in spending which does not prevent one from helping others nor does it end up in a lot of trouble for him. There is an event in the background of the revelation of this verse. Ibn Marduwayh has reported it on the authority of Sayyidna ` Abdullah ibn Mas’ ud ؓ and al-Baghawi, on the authority of Sayyidna Jabir. According to this report, a boy came to the Holy Prophet ﷺ and said, "My mother asks of you a shirt." At that time, the Holy Prophet ﷺ had no shirt except the one that was on his blessed body. He told the boy, "Come some other time when we have enough means to respond to what your mother is asking for." The boy went back home, and returned and said, "My mother says that you kindly give her the very shirt you have on your blessed body." Hearing this, the Holy Prophet ﷺ took the shirt off and let him have it. His body was left bare. Came the time for Salah. Sayyidna Bilal ؓ called the Adhan. But, when he did not come out as usual, people were worried. When some of them went in, they saw that he was sitting bare-bodied without the shirt. Thereupon, this verse was revealed.

Spending in the way of Allah so liberally as would throw one in trouble: The pros and cons of it The verse, given the outer view, seems to prohibit the kind of spending following which the spender himself ends up becoming poor and needy, a prey of all sorts of hardships and anxieties. Tafsir authority, al-Qurtubi has said that this injunction covers the general condition of Muslims who would, after such spending, find the resulting hardships distressing and the whole thing would make them contrite over past give-outs and grieve about it. The word: مَّحْسُورً‌ا (mahsura: empty-handed - 29) of the Holy Qur'an provides a hint in this direction. (As in Tafsir Mazhari) As for the people of high determination, who would not be emotionally disturbed by hardships that may come later and would still go on fulfilling rights of those who hold such rights, this restriction does not apply to them. This is the reason that it was the customary practice of the Holy Prophet ﷺ that he would not store anything for tomorrow. What came today was spent out today. And there were occasions when he would remain hungry reaching the outer limits of having to tie a piece of rock against his stomach (to simulate the weight of food). Then there were many among the noble Sahabah who had spent their entire wealth and property in the way of Allah during the blessed period of the Holy Prophet ﷺ who did not categorically prohibit it nor did he blame them for it. This tells us that the prohibition contained in this verse is for those who cannot brave the hardships of poverty and hunger and they would start to rue after spending that they would have been better off if they had not spent in the way of Allah. If so, this attitude would nullify the good they had done in the past. Hence, the prohibition. Poorly managed spending is prohibited And the main thing in the verse is that it prohibits spending haphazardly in the sense that one would ignore what may happen in the near future and spend on the spot. The result is that comes tomorrow, other needy people show up or one is required to take care of a major religious exigency and he would, then, be in no position to help out. (Qurtubi) Or, he may be rendered equally incapable of fulfilling the rights of his family, something he is duty-bound to fulfill. (Mazhari) Explaining the words: مَلُومًا مَّحْسُورً‌ا (reproached, empty-handed - 29), Tafsir Mazhari says that the first word: مَلُوم (malum) relates to the first condition, that is, miserliness - meaning if he were to hold back on giving out of miserliness, people would reproach him.' And the word: مَّحْسُورً‌ا (mahsura) relates to some condition other than this - meaning that one should not exaggerate in spending to the extent that he himself becomes a pauper. If so, he will turn empty-handed, defeated and rueful.

Commentary Previous verses carried a series of instructions regarding human rights. The sixth injunction appearing here is to correct a cruel custom prevailing among the people of Arabs of Jahiliyyah. During that period of time, some people used to kill their children, particularly daughters, at birth in fear of having to face the expenses on their maintenance. In the verse cited above, Allah Ta` ala has admonished them for their ignorance in assuming the responsibility of providing sustenance - who are you to do that?' This is the exclusive domain of Allah Ta’ ala. He is the One who gives you your sustenance. Now, He who gives it to you shall be the One who would give it to them as well. Why then, do you have to take the onus of killing children on yourselves because of this concern? In fact, by making the children precede as recipients of sustenance at this place, Allah Ta` ala has subtly indicated that He shall give to the children first, then give it to the parents. It really means that Allah Ta’ ala, when He sees His servant supporting his family or helping others poor and weak, He gives him liberally in proportion to enable him to meet his needs as well as help others. In a Hadith, the Holy Prophet ﷺ has been reported to have said, اِنَّمَا تُنصِرُونَ وَ تُرزَقُونَ بضُعفَایٔکُم which means: 'It is because of the poor and weak among you that you are provided by Allah with your sustenance.' This tells us that parents who support their family get, whatever they do, for the sake of weak women and children alone. Ruling This statement of the Qur'an also sheds light on an issue which holds the modern world in its grip. Its movers and shakers are so scared of what they call 'population explosion' that they are frantically promoting birth control and planned parent-hood. This is also based on the same false assumption that they are the ones responsible for sustenance. May be, this approach is not a sin equal in gravity to that of the killing of children, but there is no doubt about its being blameworthy.