Surah al-Ahqaf (Sand Dunes) 46 : 13

Overview (Verses 15 - 16)

In this part the surah speaks of human nature when it sticks to the right track and when it deviates, and at what end it arrives in either case. It begins by urging man to remain dutiful to his parents. This instruction often comes in the Qur'an after it speaks about faith or in conjunction with such discourses. The reason for this is that the bond between children and parents is the strongest and most important after the bond of faith. It is the one that deserves to be honoured. Furthermore, grouping the two bonds together in this way in the Qur'an makes it clear that the bond of faith takes precedence in human life. It is followed though by the family bond in its closest form.

This part of the surah gives us a scene portraying two types of human nature. In the first, the two bonds of faith and the one between parent and offspring work together in the same direction, seeking God's acceptance. In the second, the two bonds separate and have no meeting point. In the first case, the children concerned are given the good news of being admitted into heaven, while in the second, they are destined to suffer in hell. An image of the punishment meted out in hell is given, describing the end suffered by the arrogant who are guilty of transgression.

Dutiful to Parents

"We have enjoined upon man to show kindness to his parents." (Verse 15) This is an order given to all mankind, based on the very fact of their being human with no need for any further qualification. They are all enjoined to show kindness in its absolute, unrestricted sense. Mere parenthood requires such absolute kindness. This order comes from the Creator of man, and it appears to apply to the human race in particular. It is unknown among birds, animals or insects for the young to take care of the old. What is clearly observed among these creatures is that by nature the old take care of the young. Nevertheless, this applies only to some species. Hence, the Divine order seems to apply only to man.

This instruction to be kind to one's parents is repeated several times in the Qur'an and in the Prophet's pronouncements. By contrast, kindness by parents to children occurs only rarely, addressing particular situations. Human nature itself ensures that parents take good care of their children, without the need for any other motivation. Parents often show a remarkable readiness to sacrifice whatever they have for their children, to the point of being willing to die for them. They show no hesitation in all this, seek no recompense, press no favour and expect no thanks. The new generation, however, rarely turns back to take care of the older one who had made such great sacrifices. Indeed, the younger generation moves forward to bring up another new generation and take care of it, making similar sacrifices in the process.

Islam considers the family the basic unit in its social structure. It is the nest where the young are reared, receiving their share of love, and learning the value of mutual cooperation and care. A child who does not have a family to look after it often suffers deprivation in some aspects of its life, even though all sorts of comfort remain available in its environment. The first thing such a child lacks as it grows up in an environment other than that of a family is love. It has been proven that by nature a child loves to have its mother's complete attention during its first two years of life. This cannot be provided in a non-family environment where one carer has to look after several children. In this situation, jealousy is bound to surface, and a grudging seed replaces that of love. Similarly, a child needs to be under one supervisory authority during a certain period of its life; this so that its character remains stable. Again, this cannot be provided anywhere other than the family environment. In a children's home, such an authority is lacking because supervisors work in shifts. Therefore, their charges can only but lack stability. Hence, we can see the wisdom behind making the family the basic unit of the Islamic social structure that meets all the needs of sound human nature.

The Qur'an describes the mother's willing sacrifice, which cannot be compensated for by her children no matter how well they fulfil God's order to be kind to parents: "in pain did his mother bear him, and in pain did she give him birth. His bearing and weaning takes thirty months." (Verse 15) Here the very words and their rhythm gives us a clear sense of the difficulty and hard times the mother has to go through: "in pain did his mother bear him, and in pain did she give him birth." In Arabic this sounds akin to a great sigh, made by someone bearing a heavy burden and breathing with difficulty. It, thus reflects the latter stages of pregnancy, as also of labour and birth.

As embryology advances, it reveals to us more and more of the great sacrifice the mother makes during pregnancy. When the egg is fertilised, it clings to the uterus. As it needs to feed, it begins to tear the tissues around it and feed on it. Blood runs to it so that the egg begins now to swim in a pool of the mother's blood, which is rich in nutrients. The egg needs more and more of this blood to grow and develop, and thus it continues to feed on the mother. This means that the mother eats food, digests it and as it enters her blood stream, this, with all its nutrients, feeds the developing embryo. When the embryo begins to develop its bones, it increasingly absorbs calcium from its mother who may suffer a shortage of the same. All this is merely a fraction of what the mother gives to the embryo.

Childbirth is another very difficult process, but its great pain dwindles before natural instinct. The mother is delighted with the fruit it yields, which means giving life to a new shoot of an old tree: a child that starts life as its mother moves on.

Now that the child is born, it needs to be breast-fed and taken much care of. By her milk, the mother gives of her own constitution, and as she takes care of her child, she gives much of her heart and feelings. Yet in giving all of this, she is nothing less than delighted. She is never fed up with all the trouble her child gives her. The best reward she aspires to is to see her child grow in good health. How can anyone compensate a mother for all her sacrifice? "One of the Prophet's Companions was carrying his mother as they did the tawaf, walking around the Ka 'bah, [a ritual of pilgrimage]. He asked the Prophet: 'Have I discharged my duty to her?' The Prophet said: 'No, not even for one sigh she made.'" [Related by al-Bazaar.]

Having given this example of what parents, particularly the mother, do for their children, the surah now paints an image of a child that has attained maturity, nurturing sound nature and following right guidance: And so, when he attains to All manhood and reaches the age of forty, he prays: My Lord! Grant me that I may be grateful for the blessings with which You have graced me and my parents, and that I may do good work that will meet with Your goodly acceptance. Grant me good descendants. To You I turn in repentance. I am indeed one of those who submit themselves to You.' (Verse 15)

Here, the Arabic text uses the term ashudd, translated here as full manhood, which is between 30 and 40. Indeed at 40, man attains full maturity, when all talents and potentials are at their best and man tends to think and reflect in a relaxed atmosphere. Then, sound human nature begins to reflect on life and what comes after life, thinking of the eventual destiny.

The Qur'an describes the thoughts and feelings of a person with sound nature as he stands at the end of one half of life and the beginning of another half with an almost apparent end. He, therefore, turns to God with this prayer: "My Lord' Grant me that I may 6e grateful for the blessings with which You have graced me and my parents." (Verse 15) It is a prayer from a heart that appreciates the great grace God has bestowed on him, feeling that it is far more than he deserves. He recognises that such grace was also bestowed in abundance on his parents. He feels that all his efforts are insufficient expression of gratitude for such grace. Therefore, he prays that God will enable him to perform his duty of thanksgiving and not allow his efforts to be wasted on distractions.

In this same prayer, the person who enjoys sound nature prays that God will enable him to "do good work that will meet with Your goodly acceptance." What he wishes for is to be able to do some work that is so good as to meet with God's pleasure and acceptance. His utmost aim is to earn his Lord's acceptance, for it is in Him that he places all his hopes.

He goes on with his prayer: "Grant me good descendants." This prayer issues from a believer's heart who hopes that his good work will continue with his children and their children and so on. He would love to be sure that his offspring will continue to worship God alone and seek His pleasure. Such goodly descendants are more precious to a believer than the greatest of material treasures. Such a prayer expresses a hope that children take over from parents in obeying God across many generations.

What he presents in support of his sincere prayer is a request for repentance of any sins and errors and a statement of his full submission to God's will: "To You I turn in repentance. I am indeed one of those who submit themselves to You."

Thus is the attitude of a good servant of God, one equipped with sound, uncorrupted nature. The Qur'an tells us of how God looks upon such people:
It is from such people that We shall accept the best that they ever did, and whose bad deeds We shall overlook. [They shall be] among the people destined for paradise. True is the promise that has been given them. (Verse 16)

The reward is granted on the basis of the best of one's deeds, while bad ones are overlooked. The destination to which such people go is heaven where they join its rightful dwellers. All this is in fulfilment of the true promise they were given in this present life. God's promise is always fulfilled.

Overview (Verses 15 - 16)

In this part the surah speaks of human nature when it sticks to the right track and when it deviates, and at what end it arrives in either case. It begins by urging man to remain dutiful to his parents. This instruction often comes in the Qur'an after it speaks about faith or in conjunction with such discourses. The reason for this is that the bond between children and parents is the strongest and most important after the bond of faith. It is the one that deserves to be honoured. Furthermore, grouping the two bonds together in this way in the Qur'an makes it clear that the bond of faith takes precedence in human life. It is followed though by the family bond in its closest form.

This part of the surah gives us a scene portraying two types of human nature. In the first, the two bonds of faith and the one between parent and offspring work together in the same direction, seeking God's acceptance. In the second, the two bonds separate and have no meeting point. In the first case, the children concerned are given the good news of being admitted into heaven, while in the second, they are destined to suffer in hell. An image of the punishment meted out in hell is given, describing the end suffered by the arrogant who are guilty of transgression.

Dutiful to Parents

"We have enjoined upon man to show kindness to his parents." (Verse 15) This is an order given to all mankind, based on the very fact of their being human with no need for any further qualification. They are all enjoined to show kindness in its absolute, unrestricted sense. Mere parenthood requires such absolute kindness. This order comes from the Creator of man, and it appears to apply to the human race in particular. It is unknown among birds, animals or insects for the young to take care of the old. What is clearly observed among these creatures is that by nature the old take care of the young. Nevertheless, this applies only to some species. Hence, the Divine order seems to apply only to man.

This instruction to be kind to one's parents is repeated several times in the Qur'an and in the Prophet's pronouncements. By contrast, kindness by parents to children occurs only rarely, addressing particular situations. Human nature itself ensures that parents take good care of their children, without the need for any other motivation. Parents often show a remarkable readiness to sacrifice whatever they have for their children, to the point of being willing to die for them. They show no hesitation in all this, seek no recompense, press no favour and expect no thanks. The new generation, however, rarely turns back to take care of the older one who had made such great sacrifices. Indeed, the younger generation moves forward to bring up another new generation and take care of it, making similar sacrifices in the process.

Islam considers the family the basic unit in its social structure. It is the nest where the young are reared, receiving their share of love, and learning the value of mutual cooperation and care. A child who does not have a family to look after it often suffers deprivation in some aspects of its life, even though all sorts of comfort remain available in its environment. The first thing such a child lacks as it grows up in an environment other than that of a family is love. It has been proven that by nature a child loves to have its mother's complete attention during its first two years of life. This cannot be provided in a non-family environment where one carer has to look after several children. In this situation, jealousy is bound to surface, and a grudging seed replaces that of love. Similarly, a child needs to be under one supervisory authority during a certain period of its life; this so that its character remains stable. Again, this cannot be provided anywhere other than the family environment. In a children's home, such an authority is lacking because supervisors work in shifts. Therefore, their charges can only but lack stability. Hence, we can see the wisdom behind making the family the basic unit of the Islamic social structure that meets all the needs of sound human nature.

The Qur'an describes the mother's willing sacrifice, which cannot be compensated for by her children no matter how well they fulfil God's order to be kind to parents: "in pain did his mother bear him, and in pain did she give him birth. His bearing and weaning takes thirty months." (Verse 15) Here the very words and their rhythm gives us a clear sense of the difficulty and hard times the mother has to go through: "in pain did his mother bear him, and in pain did she give him birth." In Arabic this sounds akin to a great sigh, made by someone bearing a heavy burden and breathing with difficulty. It, thus reflects the latter stages of pregnancy, as also of labour and birth.

As embryology advances, it reveals to us more and more of the great sacrifice the mother makes during pregnancy. When the egg is fertilised, it clings to the uterus. As it needs to feed, it begins to tear the tissues around it and feed on it. Blood runs to it so that the egg begins now to swim in a pool of the mother's blood, which is rich in nutrients. The egg needs more and more of this blood to grow and develop, and thus it continues to feed on the mother. This means that the mother eats food, digests it and as it enters her blood stream, this, with all its nutrients, feeds the developing embryo. When the embryo begins to develop its bones, it increasingly absorbs calcium from its mother who may suffer a shortage of the same. All this is merely a fraction of what the mother gives to the embryo.

Childbirth is another very difficult process, but its great pain dwindles before natural instinct. The mother is delighted with the fruit it yields, which means giving life to a new shoot of an old tree: a child that starts life as its mother moves on.

Now that the child is born, it needs to be breast-fed and taken much care of. By her milk, the mother gives of her own constitution, and as she takes care of her child, she gives much of her heart and feelings. Yet in giving all of this, she is nothing less than delighted. She is never fed up with all the trouble her child gives her. The best reward she aspires to is to see her child grow in good health. How can anyone compensate a mother for all her sacrifice? "One of the Prophet's Companions was carrying his mother as they did the tawaf, walking around the Ka 'bah, [a ritual of pilgrimage]. He asked the Prophet: 'Have I discharged my duty to her?' The Prophet said: 'No, not even for one sigh she made.'" [Related by al-Bazaar.]

Having given this example of what parents, particularly the mother, do for their children, the surah now paints an image of a child that has attained maturity, nurturing sound nature and following right guidance: And so, when he attains to All manhood and reaches the age of forty, he prays: My Lord! Grant me that I may be grateful for the blessings with which You have graced me and my parents, and that I may do good work that will meet with Your goodly acceptance. Grant me good descendants. To You I turn in repentance. I am indeed one of those who submit themselves to You.' (Verse 15)

Here, the Arabic text uses the term ashudd, translated here as full manhood, which is between 30 and 40. Indeed at 40, man attains full maturity, when all talents and potentials are at their best and man tends to think and reflect in a relaxed atmosphere. Then, sound human nature begins to reflect on life and what comes after life, thinking of the eventual destiny.

The Qur'an describes the thoughts and feelings of a person with sound nature as he stands at the end of one half of life and the beginning of another half with an almost apparent end. He, therefore, turns to God with this prayer: "My Lord' Grant me that I may 6e grateful for the blessings with which You have graced me and my parents." (Verse 15) It is a prayer from a heart that appreciates the great grace God has bestowed on him, feeling that it is far more than he deserves. He recognises that such grace was also bestowed in abundance on his parents. He feels that all his efforts are insufficient expression of gratitude for such grace. Therefore, he prays that God will enable him to perform his duty of thanksgiving and not allow his efforts to be wasted on distractions.

In this same prayer, the person who enjoys sound nature prays that God will enable him to "do good work that will meet with Your goodly acceptance." What he wishes for is to be able to do some work that is so good as to meet with God's pleasure and acceptance. His utmost aim is to earn his Lord's acceptance, for it is in Him that he places all his hopes.

He goes on with his prayer: "Grant me good descendants." This prayer issues from a believer's heart who hopes that his good work will continue with his children and their children and so on. He would love to be sure that his offspring will continue to worship God alone and seek His pleasure. Such goodly descendants are more precious to a believer than the greatest of material treasures. Such a prayer expresses a hope that children take over from parents in obeying God across many generations.

What he presents in support of his sincere prayer is a request for repentance of any sins and errors and a statement of his full submission to God's will: "To You I turn in repentance. I am indeed one of those who submit themselves to You."

Thus is the attitude of a good servant of God, one equipped with sound, uncorrupted nature. The Qur'an tells us of how God looks upon such people:
It is from such people that We shall accept the best that they ever did, and whose bad deeds We shall overlook. [They shall be] among the people destined for paradise. True is the promise that has been given them. (Verse 16)

The reward is granted on the basis of the best of one's deeds, while bad ones are overlooked. The destination to which such people go is heaven where they join its rightful dwellers. All this is in fulfilment of the true promise they were given in this present life. God's promise is always fulfilled.