Alhassanain(p) Network for Heritage and Islamic Thought

Section 15: The Divine Gifts - The Self-Imposed Prohibitions

The various kinds of Divine Gifts -The self-imposed prohibitions of the idolaters,

Surah Al-‘An’am, Verse 141

وَهُوَ الَّذِي أَنشَأَ جَنَّاتٍ مَّعْرُوشَاتٍ وَغَيْرَ مَعْرُوشَاتٍ وَالنَّخْلَ وَالزَّرْعَ مُخْتَلِفًا أُكُلُهُ وَالزَّيْتُونَ وَالرُّمَّانَ مُتَشَابِهًا وَغَيْرَ مُتَشَابِهٍ كُلُواْ مِن ثَمَرِهِ إِذَا أَثْمَرَ وَآتُواْ حَقَّهُ يَوْمَ حَصَادِهِ وَلاَ تُسْرِفُواْ إِنَّهُ لاَ يُحِبُّ الْمُسْرِفِينَ

141. "And He it is Who produces gardens trellised and untrellised, and the date-palm, and crops of diverse flavor, and the olive and the pomegranate, like and unlike. Eat of its fruit when it fructifies, and give its due on the day of harvest, and do not act extravagantly; verily He does not love the extravagant (ones)."

In this verse, Allah, the Glorified, refers to the creation of gardens, vineyards, and tithes. The verse begins as follows:

"And He it is Who produces gardens trellised and untrellised....."

The Arabic term /ma'rusat/ (trellised) points to those tall bushes which are supported on trellis-work, while the term /qayra ma'rusat/ means those bushes which have not any trellis-work and spread on the ground.

"and the date-palm, and crops of diverse flavor....."

The Lord has brought forth the date-palms and farming which contain of fruits and products with various colors, tastes, masses, and smells.

"and the olive and the pomegranate, like and unlike."

Allah created the trees of olive and pomegranate while some of them are similar to others in view points of taste, color, and mass, and some of them are not.

"... Eat of its fruit when it fructifies....."

The purpose of this phrase is that from the beginning time of the reappearance of the fruit, its eating is permissible. None should doubt that it is not allowed to consume it before the fruit fructifies or the time of picking it off comes.

"...and give its due on the day of harvest....."

When the time of harvest comes and you gather the product, you should pay its due.

The objective meaning of the Qur'anic term /haqq/ here is some bandles of harvested corps and those handfuls of fruits that farmers and gardeners usually give in charity to the poor. This meaning has been narrated from the immaculate Imams.

Some other commentators have said that the purpose of this part of the verse is the poor-due which contains of one tenth or half of it (one twentieth). The aim of this commandment is that this alms giving should not be postponed from the first possible time.

"... and do not act extravagantly; verily He does not love the extravagant (ones)."

When you give things in charity do not act extravagantly, in a manner, that you give the entire product in charity and do not keep anything for your own family members.

Surah Al-‘An’am, Verse 142

وَمِنَ الأَنْعَامِ حَمُولَةً وَفَرْشًا كُلُواْ مِمَّا رَزَقَكُمُ اللّهُ وَلاَ تَتَّبِعُواْ خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ

142. "And of the cattle some are bearers of burden and some (low fit) for spreading. Eat of what Allah has provided you with, and do not follow the footsteps of Satan, verily he is a manifest foe for you."

The objective meaning of the Arabic word 'farsh', in this verse, is some cattle like sheep which for the nearness of their bodies to the ground are considered as spread; or that some spreads are waved from their wool, down, and hair.

The usage of wool, hair and skin of cattle is also pointed out in Surah An- 'Nahl. 'No.16. verse 80. It says:

"And Allah has given you a place to abide in your houses, and He has given you tents of the skins of cattle which you find light to carry on the day of your march and on the day of your halting, and of their wool and their fur and their hair (He has given you) household stuff and a provision for a time."

In the previous verse, the names of a few fruits were mentioned, and here, in this verse, some of the blessings of cattle are referred to. Thus, bearers of burden and spread have been connected to the fruits and gardens which were mentioned in the previous verse.

"And of the cattle some are bearers of burden and some (low fit) for spreading. ..."

Most of the commentators have rendered the 'bearers of burden' into those cattle which carry burdens, and 'spreading' into cattle which do not carry burdens. In the former verse agriculture was referred to, and in this verse it points to keeping cattle.

Therefore, the existence of the world and all His created things are purposefully and wisely tamed to humankind.

Concerning cattles, the general law and principal is that their meat is lawful to be consumed, except that there is a reason for their prohibition.

"... Eat of what Allah has provided you with, and do not follow the footsteps of Satan, verily he is a manifest foe for you."

Surah Al-‘An’am, Verse 143

ثَمَانِيَةَ أَزْوَاجٍ مِّنَ الضَّأْنِ اثْنَيْنِ وَمِنَ الْمَعْزِ اثْنَيْنِ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الأُنثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الأُنثَيَيْنِ نَبِّؤُونِي بِعِلْمٍ إِن كُنتُمْ صَادِقِينَ

143. "( Allah has made lawful of livestock) eight in pairs - of sheep a pair and of goats a pair. Say: 'Has He forbidden the two males or the two females or what is contained in the wombs of the two females? Inform me with knowledge if you are truthful! "

As an explanation, in this verse some of the animals whose meat is lawful to be eaten and some other animals which are both bearers of burden and useful for men in their food, are detailed. It says:

"(Allah has made lawful of livestock) eight in pairs - of sheep a pair and of goats a pair. ..."

After mentioning these four pairs, the Holy Prophet (S) is immediately commanded to ask them clearly whether Allah has forbidden the males of those animals or the females of them, or the animals which are in the wombs of ewes or in those of she goats. The verse says:

"... Say: 'Has He forbidden the two males or the two females or what is contained in the wombs of the two females?..."

Then, the Qur'an adds that if they are truthful and they have only reasonable information and proof upon the prohibition of each of them, they may bring them forth. The verse says:

"... Inform me with knowledge if you are truthful! "

Surah Al-‘An’am, Verse 144

وَمِنَ الإِبْلِ اثْنَيْنِ وَمِنَ الْبَقَرِ اثْنَيْنِ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الأُنثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الأُنثَيَيْنِ أَمْ كُنتُمْ شُهَدَاء إِذْ وَصَّاكُمُ اللّهُ بِهَـذَا فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللّهِ كَذِبًا لِيُضِلَّ النَّاسَ بِغَيْرِ عِلْمٍ إِنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ

144. "And of camel a pair and of oxen a pair. Say: 'Has He forbidden the two males or the two females or what is contained in the wombs of the two females? Or were you witnesses when Allah enjoined you this?' Who, then, is more unjust than him who forges a lie against Allah to mislead the people without knowledge? Verily Allah does not guide the unjust people."

There are four more pairs of animals explained in this holy verse. It says:

"And of camel a pair and of oxen a pair. Say: 'Has He forbidden the two males or the two females or what is contained in the wombs of the two females?...."

The commandment concerning to these animals that they are lawful or unlawful, is up to Allah’s Will, Who is the Creator of them and the Creator of human beings and the world of existence both. The former verse explicitly said that there was no reasonable and scientific proof with the pagans upon the prohibition of these animals.

And, since they did not claim that they themselves were neither prophets nor the site of revelation, thus, the third probability remains that they claim that when this commandment was issued, some of prophets were present and they were witnesses. It is such that it says:

"... Or were you witnesses when Allah enjoined you this? ' ..."

And, since the answer of this question has also been negative, it is clearly proved that they had no capital in this regard save accusation and calumny.

Therefore, at the end of the verse, it adds:

"... Who, then, is more unjust than him who forges a lie against Allah to mislead the people without knowledge? Verily Allah does not guide the unjust people."

It is understood from the above-mentioned verse that the act of belying against Allah is one of the greatest unjust: the unjust unto the Holy Essence of the Lord, the unjust unto the servants of Allah, and the unjust towards their own selves.

Section 16: The Forbidden Food - the Vain Excuses

The forbidden foods -the vain excuses of the disbelievers - Allah’s wrath can not be averted by the guilty ones.

Surah Al-‘An’am, Verse 145

قُل لاَّ أَجِدُ فِي مَا أُوْحِيَ إِلَيَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ إِلاَّ أَن يَكُونَ مَيْتَةً أَوْ دَمًا مَّسْفُوحًا أَوْ لَحْمَ خِنزِيرٍ فَإِنَّهُ رِجْسٌ أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللّهِ بِهِ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلاَ عَادٍ فَإِنَّ رَبَّكَ غَفُورٌ رَّحِيمٌ

145. "Say: 'I do not find in what has been revealed to me anything forbidden for an eater to eat except it be carrion, or blood poured forth, or the flesh of swine -for that is indeed abomination or a transgression, slain invoking (the name of) other than Allah, but whoever is forced (to eat it by necessity), not desiring nor transgressing, then surely your Lord is Forgiving, Merciful."

To make the divine prohibitions clear from the innovations that pagans had asserted in the Divine creed, in this verse, the Prophet (S) is commanded to tell people explicitly that there is no forbidden food for anybody, irrespective of men and women, young and old, in what was revealed to him.

The verse says:

"Say: 'I do not find in what has been revealed to me anything forbidden for an eater to eat ..."

This law lies with some exceptions. The first of them is that it should not be carrion. The verse continues saying:

"...except it be carrion..."

And it should not be the blood that comes out of the animal's body.

".... or blood poured forth…"

This blood is not the blood which remains inside the veins and capillary blood-vessels among its flesh that comes out from the animal's vessels after cutting them and pouring a great deal of blood from them.

The third exception is as follows:

".... or the flesh of swine -for that is indeed abomination…."

All of these abovementioned things are disagreeable in man's nature and are the source of kinds of pollutions that cause some different damages.

Then, The Qur'an points to he fourth kind of these exceptions, and says:

".... or a transgression, slain invoking (the name of) other than Allah...."

From the point of ethical and spiritual views, this action is a sign of being aloof from Allah and from the school of theism both,

Thus, there are assigned two kinds of Islamic conditions for lawful slaughtering of an animal. Some of these conditions, such as cutting the four main blood-vessels of the animal and pouring forth its blood, have the aspect of hygiene, while some others, such as setting the animal toward the direction of the Ka'bah, reciting the holy phrase: 'Bismillah', and it being slaughtered by a Muslim, have spiritual aspects.

At the end of the verse, the Qur'an has made an exception, from the usage of these prohibited meats, those who are forced to eat them by necessity or because of lack of any other food in order to protect their lives, but not for pleasure nor more than the limits nor with the purpose of counting the divine unlawful things as lawful. It says:

".... but whoever is forced (to eat it by necessity), not desiring nor transgressing, then surely your Lord is Forgiving, Merciful."

In fact, these two conditions are for the sake that some people do not take this constrained circumstance as excuse for their transgression to the limits of the laws of Allah.

Surah Al-‘An’am, Verse 146

وَعَلَى الَّذِينَ هَادُواْ حَرَّمْنَا كُلَّ ذِي ظُفُرٍ وَمِنَ الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَا إِلاَّ مَا حَمَلَتْ ظُهُورُهُمَا أَوِ الْحَوَايَا أَوْ مَا اخْتَلَطَ بِعَظْمٍ ذَلِكَ جَزَيْنَاهُم بِبَغْيِهِمْ وِإِنَّا لَصَادِقُونَ

146. "And to those who were Jews We forbade every (animal) having claws, and of oxen and sheep We forbade unto them the fat of both, save what is upon their backs or the entrails or what is mixed with bones. This (prohibition) We recompensed them for their rebellion, and verily We are truthful."

The Prohibitions and the Jews

In this verse a part of the prohibitions of the Jews are referred to in order to make it clear that the forged and superstitious ordinances of the pagans were adapted neither with the religion of Islam nor with the creed of the Jews, (nor with the Christian creed which usually follows the creed of the Jews), So, at first, it says:

"And to those who were Jews We forbade every (animal) having claws....."

Therefore, all the animals that have not 'clean hoofs', whether they are cattle or birds, have been forbidden for the Jews. Then, it says:

"…and of oxen and sheep we forbade unto them the fat of both....."

Following this matter, it makes exception three instances from it. At first, it says:

"…save what is upon their backs…"

It continues saying about the fats that are on their sides and inside their bellies.

"…or the entrails…"

And the fats that are mixed with their bones:

"…This (prohibition) We recompensed them for their rebellion…."

Yet, at the end of the verse it announces that the prohibitions were not, in fact, decreed upon the Jews, but because of unjust and transgression they committed, by Allah’s commandment, they became deprived from these kinds of meat and fat that they were interested in.

".... This (prohibition) We recompensed them for their rebellion....."

And, as an emphasis, the Qur'an adds that it is a fact.

"....and verily We are truthful."

Surah Al-‘An’am, Verse 147

فَإِن كَذَّبُوكَ فَقُل رَّبُّكُمْ ذُو رَحْمَةٍ وَاسِعَةٍ وَلاَ يُرَدُّ بَأْسُهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ

147. "But if they belie you (O' Muhammad!), then say: 'Your Lord is (full) of mercy all-embracing, but (if they do not repent) His punishment will not be returned from the guilty people."

Since, the obstinacy of the Jews and pagans was clearly fixed and they might insist and belie the Prophet (S), in this verse Allah commands His Messenger, concerning this matter, as follows:

"But if they belie you (O' Muhammad!), then say: 'Your Lord is (full) of mercy all-embracing....."

This means that such a Lord does not punish you immediately. He gives you respite may be you repent and return from your wrong-doings, in order to come back unto Allah, when you become regretful.

But if you abuse again this divine respite and continue the undue calumnies and accusations that you used to act, do know that Allah’s punishment is certain and, at last, it will befall you, because His punishment is not something that can be removed from the evil-doers. The verse says:

"... but (if they do not repent) His punishment will not be returned from the guilty people."

This verse makes the greatness of the trainings of the Qur'an manifest very clearly. It declares that, after the explanation of all these wrong actions of the Jews and pagans, yet He does not threaten them to punishment at once.

At first, with some affectionate words, He has left the way of return free for them in order that they be encouraged and they return towards the Truth. But in order that the vast mercy of Allah does not cause their daring, boldness and disobedience, and that they may leave their obstinacy, through the last phrase of the verse, the Qur'an threatens them to the certain punishment of Allah.

Surah Al-‘An’am, Verse 148

سَيَقُولُ الَّذِينَ أَشْرَكُواْ لَوْ شَاء اللّهُ مَا أَشْرَكْنَا وَلاَ آبَاؤُنَا وَلاَ حَرَّمْنَا مِن شَيْءٍ كَذَلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِم حَتَّى ذَاقُواْ بَأْسَنَا قُلْ هَلْ عِندَكُم مِّنْ عِلْمٍ فَتُخْرِجُوهُ لَنَا إِن تَتَّبِعُونَ إِلاَّ الظَّنَّ وَإِنْ أَنتُمْ إَلاَّ تَخْرُصُونَ

148. "Those who are polytheists will say: 'Had Allah wished we would not have associated (aught with Him) nor our fathers, nor would we have forbidden anything.' So did belie those who were before them until they tasted Our punishment. Say: 'Have you any knowledge with you to adduce for Us? You follow nothing but conjecture, and you are nothing but idle talkers '."

Following the expressions of the pagans, which were referred to through the former verses, now some of their vain reasoning and the answers of them are pointed out in this verse.

At first, it implies that in answer to the Prophet's objections regarding paganism and prohibition of the lawful sustenance, soon the pagans will say that had Allah wished they would neither have become infidels nor would their ancestors have turned to idolatry, nor would they have forbidden anything.

Thus, they claim that whatever they have done and they have said is entirely referred to the Will of Allah. The verse says:

"Those who are polytheists will say: 'Had Allah wished we would not have associated (aught with Him) nor our fathers, nor would we have forbidden anything.' ..."

Similar to many other evil-doers, pagans wanted to flee from the responsibilities of their wrong actions with the cover and under the title of determinism. In fact, they claimed that Allah’s silence, concerning idolatry and prohibition of some animals, was as a reason for His pleasure, since if He had not been pleased with those things He should have somehow prevented them from those things.

But, the Qur'an has decisively discussed answering them. At first, it says that they are not alone who have forged such lies against Allah, but there were also some groups of people in the past who told the same lies, and, finally, they confronted with results of their wrong actions and tasted the punishment of Allah. The verse says:

"... So did belie those who were before them until they tasted our punishment.... "

Through their own statements, in fact, they both told lies, and belied the prophets. If Allah was pleased with those deeds, how did He send messengers to invite them to unity? Principally, the invitation of prophets is itself the most important proof upon the freedom of man's will and choice.

Then the Qur'an inquires that if you have any reason for your claim, why do you not bring if forth? It adds:

"... Say: Have you any knowledge with you to adduce for Us? ..."

And, finally, the verse implies that you have certainly no proof for your claim, and you follow merely your conjectures and your bare imaginations. It says:

"...You follow nothing but conjecture, and you are nothing but idle talkers'."

Surah Al-‘An’am, Verse 149

قُلْ فَلِلّهِ الْحُجَّةُ الْبَالِغَةُ فَلَوْ شَاء لَهَدَاكُمْ أَجْمَعِينَ

149. "Say: 'Then to Allah (alone) belongs the conclusive argument. Had He wished, He would have surely guided you all aright'."

In order to nullify the pagan's claim, the Qur'an mentions another proof. It implies that Allah has brought forth some clear and correct proofs upon the subject of His Unity as well as the ordinances of lawful and unlawful things.

They have been introduced by the means of both the prophets of Allah, and through the way of intellect, so that there remains no excuse for anyone. It says:

"Say: ' Then to Allah (alone) belongs the conclusive argument....."

Therefore, they can never claim that Allah has approved their undue deeds and beliefs by His silence. They also can not claim that they are forced in doing their deeds, because if they were forced, bringing forth those proofs, sending prophets, and their preaching and invitations would entirely be in vain. Then, bringing forth those proofs is itself an evidence for the existence of free will in man.

And, at the end of the verse, it says:

"... Had He wished, He would have surely guided you all aright'."

But, if such a thing happened, neither that kind of belief could be worthy, nor the deeds which are performed under its shade. The virtue and development of man is in this fact that he accomplishes paving the path of guidance and felicity by himself and through his own free will.

It has been narrated from Imam Kazim (as) who said:

"Allah has two proofs upon people: the outward proof and the inward proof. The outward proof contains of prophets, messengers, and Imamaculate Imams; and the inward proof consists of intellects (and thoughts)."1

Surah Al-‘An’am, Verse 150

قُلْ هَلُمَّ شُهَدَاءكُمُ الَّذِينَ يَشْهَدُونَ أَنَّ اللّهَ حَرَّمَ هَـذَا فَإِن شَهِدُواْ فَلاَ تَشْهَدْ مَعَهُمْ وَلاَ تَتَّبِعْ أَهْوَاء الَّذِينَ كَذَّبُواْ بِآيَاتِنَا وَالَّذِينَ لاَ يُؤْمِنُونَ بِالآخِرَةِ وَهُم بِرَبِّهِمْ يَعْدِلُونَ

150. "Say: 'Bring your witnesses who bear witness that Allah has forbidden this.' So if they bear witness, do not testify with them, and do not follow the desires of those who deny Our Signs, and those who do not believe in the Hereafter, and they hold (others) equal with their Lord. "

In this verse, in order to make the falsity of their claims more clear, and also that the proper principals of judgment be observed, the Qur'an invites them to bring their reputable witnesses, if they have any, proving that Allah has forbidden those animals and filths that they claim are prohibited. So, addressing the Messenger of Allah (S), the holy verse says:

"Say: 'Bring your witnesses who bear witness that Allah has forbidden this.' ..."

After that, it adds the words to imply that if they cannot find any reputable witnesses, whom they certainly may not find, and they suffice only to their own testimony Prophet (S) should never follow them to testify what they claim.

The verse says:

"... So if they bear witness, do not testify with them....."

The contexts indicate that these false ordinances of theirs have originated from some low desires and blindly imitations, because they have no evidence and proof neither from the divine prophets nor from the heavenly Books upon the prohibition of these things.

That is why, in the continuation of the verse, it says:

"... and do not follow the desires of those who deny Our Signs, and those who do not believe in the Hereafter, and they hold (others) equal with their Lord."

That is, idolatry, denial of the Hereafter and Resurrection, superstitions, and their sensualities are some alive witnesses that these ordinances of theirs are also artificial, and their claim about prohibition of these things from the side of Allah is groundless and worthless.

Note

1. Nur-uth-Thaqalayn, Vol. 1, P. 776

Section 17: Guiding Regulations of Life

Duties to Allah, self and others - Allied laws in the scriptures given to Moses (a.s)

Surah Al-‘An’am, Verse 151

قُلْ تَعَالَوْاْ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلاَّ تُشْرِكُواْ بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا وَلاَ تَقْتُلُواْ أَوْلاَدَكُم مِّنْ إمْلاَقٍ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ وَلاَ تَقْرَبُواْ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَلاَ تَقْتُلُواْ النَّفْسَ الَّتِي حَرَّمَ اللّهُ إِلاَّ بِالْحَقِّ ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ

151. "Say: 'Come, I will recite what your Lord has forbidden you from: that you do not associate anything with Him, and show kindness to your parents, and do not kill your children for poverty -We provide for you and for them - and do not approach indecencies, the outward among them and the inward ones, and do not kill the soul that Allah has forbidden save for justice. This He has enjoined you with so that you might understand."

Ten Commandments

After nullifying the artificial ordinances of pagans, which were mentioned in the former verses, this current verse, and two verses next to it, have pointed to the principals of prohibitions in Islam. Thereby, the Qur'an refers to the first class capital sins in an expressive short and interesting statement. These sins, which are prohibited in Islam, are detailed through ten parts. At first, it says:

"Say: 'Come, I will recite what your Lord has forbidden you from: ..."

1. "... that you do not associate anything with Him....."

2. "... and show kindness to your parents....."

3. "... and do not kill your children for poverty. ...", because your sustenance and theirs are totally with Allah (S.w.T.) and He gives the sustenance of all.

"... We provide for you and for them. ..."

4. "... do not approach indecencies, the outward among them and the inward, ..."

That is, not only you must avoid doing them, but also you must not approach them.

5. "... and do not kill the soul that Allah has forbidden save for justice."

This part of the verse means that you should not pollute your hands by shedding the blood of the innocent persons. And you should not slay the souls whom Allah has held in esteem and shedding their blood is not permissible, unless the allowance of slaying them has been issued according to the laws of Allah, for example, when the one is a murderer.

Then, following these five items, in order to emphasize on it more, the verse says:

"….This He has enjoined you with so that you might understand."

Surah Al-‘An’am, Verse 152

وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا وَإِذَا قُلْتُمْ فَاعْدِلُواْ وَلَوْ كَانَ ذَا قُرْبَى وَبِعَهْدِ اللّهِ أَوْفُواْ ذَلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَذَكَّرُونَ

152. "And do not approach the orphan's property except in the best manner until he reaches his maturity. And give full measure and weight with justice. We do not impose upon anyone a duty but to the extent of his ability. And when you speak, be just, though it be (against) a relative; and fulfill Allah’s covenant. This He has enjoined you with so that you might remember. "

This verse continues stating the Ten Commandments. It says:

6. "And do not approach the orphan's Property except in the best manner until he reaches his maturity."

7. "... And give full measure and weight with justice. We do not impose upon anyone a duty but to the extent of his ability. ..."

8. "... And when you speak, be just, though it be (against) a relative....."

9. "...and fulfilled Allah’s covenant. ...", and do not breach it.

The objective meaning of "Allah’s covenant" is all of Allah’s covenants, irrespective of genetic covenants and canonical covenants, together with the Divine duties, and any kind of promise, such as: vow and oath.

Again, for an emphasis, at the end of these four parts of commandments, the verse says:

"... This He has enjoined you with so that you might remember."

Surah Al-‘An’am, Verse 153

وَأَنَّ هَـذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ذَلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُونَ

153. "And this (the mentioned commandments) indeed is My path, straight, so follow it, and do not follow (other) ways, for they will scatter you away from His path. This He has enjoined you with, so that you may guard yourselves (against evil)."

Then, as the tenth commandment, the Qur'an implies that Allah commands that this is His Straight Path, which is the Path of Unity, the Path of Truth and justice, the Path of piety and virtue. You should follow it and never tread in the perverted and diverse ways that make you astray and aloof from the path of Allah. It scatters the seed of hypocrisy and discord among you. It says:

"And this (the mentioned commandments) indeed is My path, straight, so follow it, and do not follow (other) ways, for they will scatter you away from His path. ..."

And, for the third time, at the end of the holy verse, the Qur'an emphasizes that:

"... This He has enjoined you with, so that you may guard yourselves (against evil)."

Explanations

The Importance of Showing Kindness to Parents

Mentioning 'kindness to parents' immediately after the subject of struggling against polytheism and before some magnificent commandments, such as: The prohibitions of killing a person, and the execution of the principals of justice, are some evidences among the Islamic instructions upon the extraordinary importance of the right of parents.

This matter will be made more clear when we note that instead of prohibition of hurting parents, which parallel other prohibitions mentioned in this verse, the subject of showing kindness to parents' has been referred to.

This denotes that not only creating annoyance to them is unlawful, but, besides that, showing kindness and benevolence unto them is also necessary.

More interesting than this is that the Arabic word /ihsan/ (kindness) has been changed into a transitive form by a preposition, and it has said: "... and show kindness to your parents.....".

Thus, the verse emphasizes that the question of 'showing kindness to parents' should be taken so great and important by a person that the one performs it directly by himself and without having an intermediary.

Slaying Children for Hunger

It is understood from these verses that during the Age of Ignorance, Arabs not only used to bury their daughters alive because of their wrong bigotries, but also killed their sons, who were considered as a great capital in the society of their time, as a result of fear of poverty.

Unfortunately, this treatment of the Age of Ignorance is being repeated in another form in our own age, too. Under the excuse of probable deficiency of foodstuff on the earth, the innocent babies are intentionally killed through abortion when they are in the state of embryo.

It is true that some other reasons are also mentioned for such abortions today, but the problem of poverty and deficiency of foodstuff is one of its main reasons.

All of these facts, as well as some other affairs similar to them, show that the evil manner of the Age of Ignorance is repeated in another form in our time, so that we can say 'the Ignorance of today' is fulfilled in an even wider and more terrible case than the ignorance of before Islam.

Surah Al-‘An’am, Verse 154

ثُمَّ آتَيْنَا مُوسَى الْكِتَابَ تَمَامًا عَلَى الَّذِيَ أَحْسَنَ وَتَفْصِيلاً لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لَّعَلَّهُم بِلِقَاء رَبِّهِمْ يُؤْمِنُونَ

154. "Then We gave Moses the Book, to complete (Our blessing) on him who would do good, and to explain all things, and as a guidance and a mercy, so that they may believe in the meeting of their Lord."

The discussion through a few former verses was upon the ten basical and fundamental commandments of Allah. They have been enjoined not only in Islam but also in all divine religions. Next to mentioning those commandments, the Qur'an says:

"Then We gave Moses the Book, to complete (Our blessing) on him who would do good...."

The verse implies that Allah (S.w.T.) has completed His blessing on those who are good doers, and they obey the command of Allah, and follow the fight.

Then the verse continues the statement that, in that Book, Allah explained whatever was needed and what was effective alongside the way of development of man.

"... and to explain all things....."

Also, that Book, which was sent down to Moses, was the source of divine guidance and mercy.

"... and as a guidance and a mercy....."

All of these things were for the sake that they might believe in the Resurrection Day and the meeting of the Lord, so that, by the belief in Resurrection, their thoughts, statements, and manner become sincerely pure and godly. It says:

"... so that they may believe in the meeting of their Lord."