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 Surah Al-Isra 17:31-40 [4/12]
  
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Verse Summary -------------------------------------------------------------------------------------
وَلَاAnd (do) not
تَقْتُلُوٓاْkill
أَوْلَـٰدَكُمْyour children
خَشْيَةَ(for) fear
إِمْلَـٰقٍ‌ۖ(of) poverty.
نَّحْنُWe,
نَرْزُقُهُمْ(We) provide for them
وَإِيَّاكُمْ‌ۚand for you.
إِنَّIndeed,
قَتْلَهُمْtheir killing
كَانَis
خِطْــًٔاa sin
كَبِيرًاgreat.
﴿٣١﴾
وَلَاAnd (do) not
تَقْرَبُواْgo near
ٱلزِّنَىٰٓ‌ۖadultery.
إِنَّهُۥIndeed, it
كَانَis
فَـٰحِشَةًan immorality
وَسَآءَand (an) evil
سَبِيلاًway.
﴿٣٢﴾
وَلَاAnd (do) not
تَقْتُلُواْkill
ٱلنَّفْسَthe soul
ٱلَّتِىwhich
حَرَّمَ ٱللَّهُAllah has forbidden,
إِلَّاexcept
بِٱلْحَقِّ‌ۗby right.
وَمَنAnd whoever
قُتِلَ(is) killed
مَظْلُومًاwrongfully,
فَقَدْverily
جَعَلْنَاWe have made
لِوَلِيِّهِۦfor his heir
سُلْطَـٰنًاan authority,
فَلَاbut not
يُسْرِفhe should exceed
فِّىin
ٱلْقَتْلِ‌ۖthe killing.
إِنَّهُۥIndeed, he
كَانَis
مَنصُورًاhelped.
﴿٣٣﴾
وَلَاAnd (do) not
تَقْرَبُواْcome near
مَالَ(the) wealth
ٱلْيَتِيمِ(of) the orphan,
إِلَّاexcept
بِٱلَّتِىwith what
هِىَ[it] is
أَحْسَنُbest
حَتَّىٰuntil
يَبْلُغَhe reaches
أَشُدَّهُۥ‌ۚhis maturity.
وَأَوْفُواْAnd fulfil
بِٱلْعَهْدِ‌ۖthe covenant.
إِنَّIndeed,
ٱلْعَهْدَthe covenant
كَانَwill be
مَسْــُٔولاًquestioned.
﴿٣٤﴾
وَأَوْفُواْAnd give full
ٱلْكَيْلَ[the] measure
إِذَاwhen
كِلْتُمْyou measure,
وَزِنُواْand weigh
بِٱلْقِسْطَاسِwith the balance
ٱلْمُسْتَقِيمِ‌ۚthe straight.
ذَٲلِكَThat
خَيْرٌ(is) good
وَأَحْسَنُand best
تَأْوِيلاً(in) result.
﴿٣٥﴾
وَلَاAnd (do) not
تَقْفُpursue
مَاwhat
لَيْسَnot
لَكَyou have
بِهِۦof it
عِلْمٌ‌ۚany knowledge.
إِنَّIndeed,
ٱلسَّمْعَthe hearing,
وَٱلْبَصَرَand the sight,
وَٱلْفُؤَادَand the heart
كُلُّall
أُوْلَـٰٓئِكَthose
كَانَwill be
عَنْهُ[about it]
مَسْــُٔولاًquestioned.
﴿٣٦﴾
وَلَاAnd (do) not
تَمْشِwalk
فِىin
ٱلْأَرْضِthe earth
مَرَحًا‌ۖ(with) insolence.
إِنَّكَIndeed, you
لَنwill never
تَخْرِقَtear
ٱلْأَرْضَthe earth
وَلَنand will never
تَبْلُغَreach
ٱلْجِبَالَthe mountains
طُولاً(in) height.
﴿٣٧﴾
كُلُّAll
ذَٲلِكَthat
كَانَis
سَيِّئُهُۥ[its] evil
عِندَnear
رَبِّكَyour Lord,
مَكْرُوهًاhateful.
﴿٣٨﴾
ذَٲلِكَThat
مِمَّآ(is) from what
أَوْحَىٰٓ(was) revealed
إِلَيْكَto you
رَبُّكَ(from) your Lord
مِنَof
ٱلْحِكْمَةِ‌ۗthe wisdom.
وَلَاAnd (do) not
تَجْعَلْmake
مَعَwith
ٱللَّهِAllah
إِلَـٰهًاgod
ءَاخَرَother
فَتُلْقَىٰlest you should be thrown
فِىin
جَهَنَّمَHell,
مَلُومًاblameworthy,
مَّدْحُورًاabandoned.
﴿٣٩﴾
أَفَأَصْفَـٰكُمْ رَبُّكُمThen has your Lord chosen (for) you
بِٱلْبَنِينَsons
وَٱتَّخَذَand He has taken
مِنَfrom
ٱلْمَلَـٰٓئِكَةِthe Angels
إِنَـٰثًا‌ۚdaughters?
إِنَّكُمْIndeed, you
لَتَقُولُونَsurely say
قَوْلاًa word
عَظِيمًاgrave.
﴿٤٠﴾


وَلَا تَقۡتُلُوۡۤا اَوۡلَادَكُمۡ خَشۡيَةَ اِمۡلَاقٍ​ؕ نَحۡنُ نَرۡزُقُهُمۡ وَاِيَّاكُمۡ​ؕ اِنَّ قَتۡلَهُمۡ كَانَ خِطۡاً كَبِيۡرًا‏  وَلَا تَقۡرَبُوا الزِّنٰٓى اِنَّهٗ كَانَ فَاحِشَةً  ؕ وَسَآءَ سَبِيۡلًا‏   وَلَا تَقۡتُلُوا النَّفۡسَ الَّتِىۡ حَرَّمَ اللّٰهُ اِلَّا بِالۡحَـقِّ​ ؕ وَمَنۡ قُتِلَ مَظۡلُوۡمًا فَقَدۡ جَعَلۡنَا لِـوَلِيِّهٖ سُلۡطٰنًا فَلَا يُسۡرِفْ فِّى الۡقَتۡلِ​ ؕ اِنَّهٗ كَانَ مَنۡصُوۡرًا‏  وَلَا تَقۡرَبُوۡا مَالَ الۡيَتِيۡمِ اِلَّا بِالَّتِىۡ هِىَ اَحۡسَنُ حَتّٰى يَبۡلُغَ اَشُدَّهٗ​ وَاَوۡفُوۡا بِالۡعَهۡدِ​ۚ اِنَّ الۡعَهۡدَ كَانَ مَسۡـُٔوۡلًا‏   وَاَوۡفُوا الۡـكَيۡلَ اِذَا كِلۡتُمۡ وَزِنُوۡا بِالۡقِسۡطَاسِ الۡمُسۡتَقِيۡمِ​ؕ ذٰ لِكَ خَيۡرٌ وَّاَحۡسَنُ تَاۡوِيۡلًا‏  وَلَا تَقۡفُ مَا لَـيۡسَ لَـكَ بِهٖ عِلۡمٌ​ ؕ اِنَّ السَّمۡعَ وَالۡبَصَرَ وَالۡفُؤَادَ كُلُّ اُولٰۤـئِكَ كَانَ عَنۡهُ مَسۡـُٔوۡلًا‏  وَلَا تَمۡشِ فِى الۡاَرۡضِ مَرَحًا​ ۚ اِنَّكَ لَنۡ تَخۡرِقَ الۡاَرۡضَ وَلَنۡ تَبۡلُغَ الۡجِبَالَ طُوۡلًا‏  كُلُّ ذٰ لِكَ كَانَ سَيِّئُهٗ عِنۡدَ رَبِّكَ مَكۡرُوۡهًا‏  ذٰ لِكَ مِمَّاۤ اَوۡحٰۤى اِلَيۡكَ رَبُّكَ مِنَ الۡحِكۡمَةِ​ ؕ وَلَا تَجۡعَلۡ مَعَ اللّٰهِ اِلٰهًا اٰخَرَ فَتُلۡقٰى فِىۡ جَهَنَّمَ مَلُوۡمًا مَّدۡحُوۡرًا‏  اَفَاَصۡفٰٮكُمۡ رَبُّكُمۡ بِالۡبَـنِيۡنَ وَ اتَّخَذَ مِنَ الۡمَلٰۤـئِكَةِ اِنَاثًا​ ؕ اِنَّكُمۡ لَتَقُوۡلُوۡنَ قَوۡلًا عَظِيۡمًا‏ 

Translation
(17:31) (vii) Do not kill your children for fear of want. We will provide for them and for you. Surely killing them is a great sin.31 (17:32) (viii) Do not even approach fornication for it is an outrageous act, and an evil way.32 (17:33) (ix) Do not kill any person whom Allah has forbidden to kill,33 except with right.34 We have granted the heir of him who has been wrongfully killed the authority to35 (claim retribution);so let him not exceed in slaying.36 He shall be helped.37 (17:34) (x) And do not even go near the property of the orphan - except that it be in the best manner - till he attains his maturity.38 (xi) And fulfil the covenant, for you will be called to account regarding the covenant.39 (17:35) (xii) Give full measure when you measure, and weigh with even scales.40 That is fair and better in consequence.41 (17:36) (xiii) Do not follow that of which you have no knowledge. Surely the hearing, the sight, the heart - each of these shall be called to account.42 (17:37) (xiv) Do not strut about in the land arrogantly. Surely you cannot cleave the earth, nor reach the heights of the mountains in stature.43 (17:38) The wickedness of each of that is hateful to your Lord.44 (17:39) That is part of the wisdom your Lord has revealed to you. So do not set up any deity beside Allah lest you are cast into Hell, rebuked and deprived of every good.45 (17:40) What, has your Lord favoured you with sons and has taken for Himself daughters from among the angels?46 You are indeed uttering a monstrous lie.

Commentary

31. This verse cuts at the very root of the movement of birth control, which has been going on from ancient times to our present age. It was the fear of want that induced people to kill their children or resort to abortion. In our age another plan has been added to these, i.e. contraception. This article of the Islamic manifesto prohibits the people from reducing the number of mouths by artificial means but exhorts them to increase the means of production according to the natural methods enjoined by Allah. According to this article, it is one of the biggest mistakes of man to check birth rate as a solution to the want and scarcity of provisions. Therefore, it warns him, as if to say: O man, it is not you who make arrangement for food, but Allah, Who settled you in the land and has been providing for you and will provide for those who will come after you. History tells us that the food resources have always expanded in proportion to the number of inhabitants of a country. Nay, often they have exceeded far more than the needs of the inhabitants. Thus it is a folly on the part of man to interfere with the arrangements of Allah.

It is very significant that as a result of this teaching, no movement has ever been started to control birth nor has there been any inclination to infanticide among the Muslims ever since the revelation of the Quran.

32. “And do not come near to adultery”. This commandment is meant both for individuals and society as a whole. It warns each individual not only to guard against adultery or fornication itself but against all those things that lead to or stimulate it. As regards to society as a whole the commandment enjoins it to make such arrangements as prevent adultery and eradicate the means and stimulants that lead to adultery. Therefore, the society should employ all those legal and educative means that help develop such an environment as prevents and eradicates indecency.

Finally, this article formed the basis of laws and regulations of the Islamic system of life. In order to fulfill its implications adultery and false accusation of adultery were made criminal offenses. Regulations about hijab were promulgated. The publication of indecent materials was banned and drinking of intoxicants was made unlawful. Restrictions on music, dancing and pictures which are conducive to adultery were imposed. Such laws were enacted and marriage was made easy to and cut at the root of adultery.

33. “And do not kill a person” includes not only the prohibition of the killing of other souls but also his own soul as well for it is also included in the prohibition that immediately follows this command. Thus suicide is regarded as heinous a sin as murder. Some foolish people object to the prohibition of suicide saying that they themselves are the masters of their souls. Therefore, there is nothing wrong in killing one’s own self or in destroying one’s own property. They forget that every soul belongs to Allah, and none has any right to destroy it, nay, even to abuse it. For this world is a place of trial, where we should undergo the test up to the end of our lives in accordance with the will of Allah. It does not matter whether our circumstances are favorable or adverse for trial. Therefore, it would be wrong to run away from the place of test, not to speak of committing such a heinous crime as suicide (which Allah has prohibited) to escape it. For it means that the one who commits suicide tries to run away from small troubles and ignominies towards greater affliction and eternal torment and ignominy.

34. When the Islamic state was established, “killing by right” was confined to five cases only, namely to punish, (1) A willful murderer for retribution. (2) Opponents of the true religion during war. (3) Those who attempt to overthrow the Islamic system of government. (4) A man or woman guilty of adultery. (5) An apostate.

35. We have translated the Arabic word sultan as “the authority of retribution”. Here it stands for “a ground for legal action”. This also lays down the legal principle that in a case of murder, the real plaintiff is not the government but the guardian or the guardians of the murdered person who are authorized to pardon the murderer or receive blood money instead of taking his life.

36. Exceed limits in killing would be to kill more persons than the murderer or to kill the criminal by degrees with torment or to disfigure his dead body or to kill him after receiving blood money, etc. All these things have been forbidden.

37. It has not been defined how succor will be given because at the time of its revelation the Islamic state had not yet been established. After its establishment it was made clear that a guardian was not authorized to enforce retribution by murdering the criminal. The Islamic government alone is legally authorized to take retribution; therefore, succor for justice should be demanded only from it.

38. This too, was not merely a moral instruction. When the Islamic state was established, legal and administrative methods were adopted to safeguard the rights of orphans, the details of which are found in the literature of Hadith and Fiqh. Then this principle was extended to cover the cases of all those citizens who were unable to safeguard their own rights. The Prophet (peace be upon him) himself declared: I am the guardian of the one who has no guardian. And this is the basis of many rules and regulations of the Islamic law.

39. Fulfillment of pledges was not meant to be merely a moral instruction for individuals but afterwards when the Islamic state was established, this became the guiding principle for the conduct of all internal; and external affairs by the Muslim community and the Islamic government.

40. This instruction was not confined to individuals only but it has been made a part of the duties of an Islamic government to supervise transactions in the markets and streets to see that exact measures and weights are being observed, and prevent their breach and violation by the force of law. Afterwards it was made one of the duties of the government to eradicate dishonesty in all commercial dealings and economic transactions.

41. That is, its end will be best in this world and it will be best in the Hereafter. It is best in this world because it produces mutual trust between sellers and buyers. As a result of this, commerce prospers and there is a general prosperity. As regards the Hereafter, there the end depends entirely on honesty, piety and fear of God.

42. The meanings of “Do not follow that of which you have no knowledge” are very comprehensive. It demands that both in individual and collective life, one should not follow mere guess work and presumption instead of knowledge. This instruction covers all aspects of Islamic life, moral, legal, political, administrative and applies to science, arts and education. It has thus saved the society from numerous evils which are produced in human life by following guesswork instead of knowledge. The Islamic moral code demands: Guard against suspicion and do not accuse any individual or group without proper investigation. In law, it has been made a permanent principle that no action should be taken against anyone without proper investigation. It has been made unlawful to arrest, beat or imprison anyone on mere suspicion during investigation. In regards to foreign relations, the definite policy has been laid down that no action should be taken without investigation, nor should rumors be set afloat. Likewise in education the so called sciences based on mere guess work, presumptions and irrational theories have been disapproved. Above all, it cuts at the very root of superstitions, for this instruction teaches the believers to accept only that which is based on the knowledge imparted by Allah and His Messenger.

43. This instruction warns against the ways of tyrants and vain people and is not merely meant for the individual but also for the collective conduct of the Muslim community. It was because of this guidance that the rulers, governors and commanders of the Islamic state which was established on the basis of this manifesto, were free from every tinge of tyranny, arrogance, haughtiness, pride and vanity, so much so that even in the battlefield they never uttered a word which had the slightest indication of any of these vain things. Their gait, dress, dwelling and conveyance showed humility. In short, their ways of conduct were not those of big ones but those of humble persons. That is why they never tried to overawe the people of a conquered city by show of pomp and pride.

44. That is, Allah disapproves of the commission of anything that has been prohibited or, in other words, He disapproves of disobedience to any of these commandments.

45. Though this has been addressed to the Prophet (peace be upon him), the real addressee is every human being as in the case of many such verses.

46. Please refer to( Ayats 57-59 and their E.Ns).