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Qur'an 29:8

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Qur'an 29:8
Verse's Information
Suraal-'Ankabut (Qur'an 29)
Verse8
Juz'20
Content Information
Cause of
Revelation		Revealed concerning Sa'd b. Abi Waqqas whose mother swore an oath to turn him away from Islam.
Place of
Revelation		Mecca
Related VersesQur'an 17:23 • Qur'an 46:15 • Qur'an 31:14 and Qur'an 31:15


Qur'an 29:8 enjoins human beings to treat their parents with kindness. However, it prohibits obeying them if they urge their children to engage in polytheism. According to some exegetes, respect for parents is a universal principle and is not exclusive to Islam. Nevertheless, even if parents urge their children to commit sins or engage in polytheism, disrespecting them is not permissible. Citing narrations, exegetes have emphasized that the mother's right takes precedence over the father's. Some narrations also apply this verse to Prophet Muhammad (s) and Imam 'Ali (a). 'Allama Tabataba'i, a Shi'a exegete, interprets the verse as a rebuke addressed to those who had believed in God but abandoned their faith because of their parents' insistence.

Introduction and Significance

Qur'an 29:8 recommends kindness and respect toward parents while prohibiting obedience to them if they urge their children to engage in polytheism.[1]

According to al-Tabrisi in Majma' al-bayan, the verse was revealed following God's command to Muslims to fight disbelievers and distance themselves from them, clarifying the position of parents in such circumstances.[2] The verse recommends kindness to parents without any condition or restriction.[3] However, if parents urge their children to engage in polytheism, they must not be mistreated or disrespected for this reason.[4] Makarim Shirazi does not consider the verse to be exclusive to believers and holds that it lays down a universal principle for all human beings.[5]

Kindness to parents is also emphasized in other verses, including Qur'an 17:23 and Qur'an 46:15.[6] This verse is also cited in Shi'a[7] and Sunni[8] hadith sources in discussions of respect for parents. Furthermore, jurists have cited it in jurisprudential discussions,[9] while scholars of ethics have referred to it in discussions of moral and educational issues to explain the ruling on respect for parents.[10]

Text and Translation

The Best Parents

In interpreting Qur'an 29:8, exegetes have emphasized the precedence of the mother's right over the father's, citing a narration from [[Prophet Muhammad (s)].[11] In Tafsir al-Burhan, al-Bahrani cites narrations in which this verse is applied to the Prophet (s) and Imam 'Ali (a). They are described as the fathers of the Islamic Umma, the best parents, and the most deserving of gratitude, since obedience to them leads to salvation from the fire of Hell and the attainment of eternal blessings.[12] Al-Bahrani also cites a narration from Imam al-Sajjad (a), according to which, just as the right of parents is great because of their kindness to their children, the kindness of the Prophet (s) and Imam 'Ali (a) toward the Islamic Umma is far greater; consequently, their right is also greater.[13]

Occasion of Revelation

According to Tabataba'i, a Shi'a exegete, Qur'an 29:8 admonishes those who had believed in God but abandoned their faith under pressure from their parents.[14] According to some sources, the verse was revealed concerning Sa'd b. Abi Waqqas: after his migration to Medina, his mother swore an oath that she would turn him away from Islam.[15] Another account states that some men in Mecca embraced Islam, but their mothers decided to go on a hunger strike to persuade them to abandon their new religion. Although none of the mothers persisted in her strike and all eventually broke their fasts, the verse was revealed to provide a clear guideline for dealing with parents in matters of faith and disbelief.[16]

See Also

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 16, p. 215.
  2. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 430.
  3. ↑ Qarāʾtī, Tafsīr-i nūr, vol. 7, p. 116.
  4. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 16, p. 216.
  5. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 16, p. 215.
  6. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 12, p. 73; vol. 21, p. 325.
  7. ↑ For example, see: Kulaynī, al-Kāfī, vol. 2, p. 157; Majlisī, Biḥār al-anwār, vol. 71, p. 22.
  8. ↑ See: Bukhārī, Ṣaḥīḥ al-Bukhārī, vol. 8, p. 2.
  9. ↑ Qummī Ṭabāṭabāʾī, ʿUmdat al-maṭālib, vol. 4, p. 218; Ḥusaynī Shīrāzī, al-Fiqh, p. 650.
  10. ↑ Ḥāʾirī, Tazkiyat al-nafs, p. 459; Muḥammadī Rayshahrī, Tarbiya al-ṭifl, p. 165.
  11. ↑ Ṭabarsī, Majmaʿ al-bayān, vol. 8, p. 431; Makārim Shīrāzī, Tafsīr-i namūna, vol. 16, p. 218.
  12. ↑ Baḥrānī, al-Burhān, vol. 4, pp. 306–307.
  13. ↑ Baḥrānī, al-Burhān, vol. 4, p. 307.
  14. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 16, p. 104.
  15. ↑ Ṭūsī, al-Tibyān, vol. 8, p. 189.
  16. ↑ Ṭabarsī, Majmaʿ al-bayān, vol. 8, p. 430.

References

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  • Bukhārī, Muḥammad b. Ismāʿīl al-. Ṣaḥīḥ al-Bukhārī. Ed. Muḥammad Zuhayr. Damascus, Dār Ṭawq al-Najāt, 1st ed., 1422 AH.
  • Ḥāʾirī, Sayyid Kāẓim. Tazkiyat al-nafs. N.p., n.p., n.d.
  • Ḥusaynī Shīrāzī, Sayyid Muḥammad. Al-Fiqh: al-silm wa al-salām. Beirut, Dār al-ʿUlūm, 1st ed., 1426 AH.
  • Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī. Ed. ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran, Dār al-Kutub al-Islāmiyya, 4th ed., 1407 AH.
  • Majlisī, Muḥammad Bāqir al-. Biḥār al-anwār. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 2nd ed., 1403/1983.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i namūna. Tehran, Dār al-Kutub al-Islāmiyya, 10th ed., 1371 Sh.
  • Muḥammadī Rayshahrī, Muḥammad. Tarbiya al-ṭifl fī l-Islām. Qom, Dār al-Ḥadīth, 1st ed., 1428 AH.
  • Narāqī, Mullā Aḥmad. Miʿrāj al-saʿāda. Qom, Hijrat, 5th ed., 1377 Sh.
  • Qarāʾtī, Muḥsin. Tafsīr-i nūr. Tehran, Markaz-i Farhangī-yi Dars-hāyī az Qurʾān, 1st ed., 1388 Sh.
  • Qummī Ṭabāṭabāʾī, Sayyid Taqī. ʿUmdat al-maṭālib fī l-taʿlīq ʿalā l-makāsib. Qom, Kitābfurūshī-yi Maḥallātī, 1st ed., 1413 AH.
  • Qummī, ʿAbbās. Akhlāq wa ādāb (Maqāmāt al-ʿaliyya). Qom, Nūr-i Maṭāf, 1st ed., 1389 Sh.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. Al-Mīzān fī tafsīr al-Qurʾān. Beirut, Muʾassisa al-Aʿlamī li-l-Maṭbūʿāt, 2nd ed., 1390 AH.
  • Ṭabarsī, Faḍl b. Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Ed. Faḍl Allāh Yazdī Ṭabāṭabāʾī & Hāshim Rasūlī. Tehran, Nāṣir Khusraw, 3rd ed., 1372 Sh.
  • Ṭūsī, Muḥammad b. Ḥasan al-. Al-Tibyān fī tafsīr al-Qurʾān. Ed. Aḥmad Ḥabīb ʿĀmilī. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1st ed., n.d.
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