> The Eloquence of the Quran ( البلاغة في القرآن ) Part-2

Question: Shaikh Obaid, the Quran is full of eloquent language, beauty of which cannot be surpassed.. Can you give some examples to demonstrate this further please?

Answer:

Brother Tanweer,

We continue with our topic of the eloquence of the Quran. Today I will talk about the eloquence of the Quran in it's usage of the words الوالدين and ابوين. In the English translations, both words are translated as 'parents'. But the plain translation fails to convey the nuances of the context in which Quran employs these words.

For the sake of simplicity, I will use الوالدين and ابوين , but object pronoun may vary from Ayat to Ayat e.g.  وٰلِدَىَّ, أَبَوَيْهِ , أَبَوَيْكَ,  أَبَوَيْكُم etc.

Understanding the difference of usage of الوالدين   and ابوين : 

In the Arabic dictionary, root of the wordالوالدين  is ولادة  (birth) - so in its spirit of use, the wordالوالدين    inclines more towards mother than father.

On the other hand, root of the word ابوين  isابو  (father) - so in its spirit of use, the wordابوين  inclines more towards father than mother.

We find that whenever word الوالدين  is used in the Quran, the context of the Ayat revolves around themes like 'forgiveness' (مغفرة), 'righteousness / piety' (بِرٌ ), 'companionship' (صحبة ) or 'kindness / good treatment' (احسان).

On the other hand, word ابوين is used where the context of the Ayat is more materialistic or worldly in nature. We do not find it when more gentler, or motherly emotions are referred to.

Let me elaborate with two examples of the use of الوالدين  in the Quran.

In Ayat 17:23, Allah (SWT) enjoins good treatment toالوالدين . The theme of the Ayat is around kindness and good treatment towards parents. We find no mention of things material or worldly here. 

وَقَضٰى رَبُّكَ أَلَّا تَعْبُدُوٓا إِلَّآ إِيَّاهُ وَبِالْوٰلِدَيْنِ إِحْسٰنًا  ۚ  إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُمَآ أَوْ كِلَاهُمَا فَلَا تَقُل لَّهُمَآ أُفٍّ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًا كَرِيمًا

"And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], uff, and do not repel them but speak to them a noble word."
(QS. Al-Israa 17: Verse 23)

In Ayat 71:28, Nooh (AS) asks forgiveness for his parents. Ayat is an expression of Nooh's (AS) humility towards Allah (SWT) while seeking His forgiveness. 

رَّبِّ اغْفِرْ لِى وَلِوٰلِدَىَّ وَلِمَنْ دَخَلَ بَيْتِىَ مُؤْمِنًا وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنٰتِ وَلَا تَزِدِ الظّٰلِمِينَ إِلَّا تَبَارًۢا

"My Lord, forgive me and my parents and whoever enters my house a believer and the believing men and believing women. And do not increase the wrongdoers except in destruction."
(QS. Nooh 71: Verse 28)

In contrast with the use of الوالدين  , let us look at two examples of the use of ابوين in the Quran.

In Ayat 4:11, while decreeing the law of inheritance, Allah (SWT) refers to one's parents in two places as ابوين (and not as الوالدين) because the Ayat is about the matter of inheritance, which in essence is a worldly / material affair. 

يُوصِيكُمُ اللَّهُ فِىٓ أَوْلٰدِكُمْ  ۖ  لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ  ۚ  فَإِنْ كُنَّ نِسَآءً فَوْقَ اثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ  ۖ  وَإِنْ كَانَتْ وٰحِدَةً فَلَهَا النِّصْفُ  ۚ  وَلِأَبَوَيْهِ لِكُلِّ وٰحِدٍ مِّنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِنْ كَانَ لَهُ ۥ  وَلَدٌ  ۚ  فَإِنْ لَّمْ يَكُنْ لَّهُ ۥ  وَلَدٌ وَوَرِثَهُ ۥ ٓ أَبَوَاهُ فَلِأُمِّهِ الثُّلُثُ  ۚ  فَإِنْ كَانَ لَهُ ۥ ٓ إِخْوَةٌ فَلِأُمِّهِ السُّدُسُ  ۚ  مِنۢ بَعْدِ وَصِيَّةٍ يُوصِى بِهَآ أَوْ دَيْنٍ  ۗ  ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا  ۚ  فَرِيضَةً مِّنَ اللَّهِ  ۗ  إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا

"Allah instructs you concerning your children: for the male, what is equal to the share of two females. But if there are [only] daughters, two or more, for them is two thirds of one's estate. And if there is only one, for her is half. And for one's parents, to each one of them is a sixth of his estate if he left children. But if he had no children and the parents [alone] inherit from him, then for his mother is one third. And if he had brothers [or sisters], for his mother is a sixth, after any bequest he [may have] made or debt. Your parents or your children - you know not which of them are nearest to you in benefit. [These shares are] an obligation [imposed] by Allah. Indeed, Allah is ever Knowing and Wise."
(QS. An-Nisaa 4: Verse 11)

 In Ayat 12:100, Allah (SWT) mentioned about the fulfilment of Yusuf's (AS) dream, and that his parents bowed to him in prostration (By the command of Allah (SWT) ). Here Allah (SWT) talks about raising Yusuf's (AS) parents to higher status in this world by giving them position on throne. Allah (SWT) elevated his parents in the eyes of the people - something which is a worldly gain. Another point to note here is that, Ayat also mentions that Yusuf's (AS) parents bowed to him. By referring to his parents as ابوين , Allah (SWT) at the same time protected the prestige and special status of Yusuf's (AS) mother. 

وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّوا لَهُ ۥ  سُجَّدًا  ۖ  وَقَالَ يٰٓأَبَتِ هٰذَا تَأْوِيلُ رُءْيٰىَ مِنْ قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّا  ۖ  وَقَدْ أَحْسَنَ بِىٓ إِذْ أَخْرَجَنِى مِنَ السِّجْنِ وَجَآءَ بِكُمْ مِّنَ الْبَدْوِ مِنۢ بَعْدِ أَنْ نَّزَغَ الشَّيْطٰنُ بَيْنِى وَبَيْنَ إِخْوَتِىٓ  ۚ  إِنَّ رَبِّى لَطِيفٌ لِّمَا يَشَآءُ  ۚ  إِنَّهُ ۥ  هُوَ الْعَلِيمُ الْحَكِيمُ

"And he raised his parents upon the throne, and they bowed to him in prostration. And he said, O my father, this is the explanation of my vision of before. My Lord has made it reality. And He was certainly good to me when He took me out of prison and brought you [here] from bedouin life after Satan had induced [estrangement] between me and my brothers. Indeed, my Lord is Subtle in what He wills. Indeed, it is He who is the Knowing, the Wise."

(QS. Yusuf 12: Verse 100)

There is a beautiful Hadith which honours the status of mother.

عن أبي هريرة رضي الله عنه قال: جَاءَ رَجُلٌ إلَى النَّبِيِّ- صلى الله عليه وسلم- فَقَالَ: يَا رَسُولَ الله مَنْ أَحَقُّ بِحُسْنِ صَحَابَتِي؟ قَالَ: «أُمُّكَ» قَالَ: ثُمَّ مَنْ؟ قَالَ: «أُمُّكَ» قَالَ: ثُمَّ مَنْ؟ قَالَ: «أُمُّكَ» قَالَ ثُمَّ مَنْ؟ قَالَ «ثُمَّ أَبُوكَ». متفق عليه.

Abu Huraira (RZ) narrated, a man came to Prophet (SAW) and asked, 'Towards whom should I exhibit goodness and kindness among relatives?', Prophet (SAW) replied, 'Your mother', man asked,  'After that towards whom?' Prophet (SAW) replied, 'Your mother', man asked again, 'After that towards whom?' Prophet (SAW) replied, 'Your mother', man asked again (for the fourth time), 'After that towards whom?', then Prophet (SAW) said 'Your father'.


Islam recognises the higher status of mother, which is three times above father's. Hadith above is in total harmony with Ayat 12:100 in this regards.

Further observation on the usage of الوالدين   and ابوين :

When Allah (SWT) uses word الوالدين , this is exclusively used for the 'biological / real' parents. Two examples of this are in Ayats below (31:14 and 46:15). We have already seen already another example of this in Ayat 4:11.

Both Ayats below talk about hardship of a mother, and in general enjoin goodness and gratefulness towards parents.

وَوَصَّيْنَا الْإِنْسٰنَ بِوٰلِدَيْهِ حَمَلَتْهُ أُمُّهُ ۥ  وَهْنًا عَلٰى وَهْنٍ وَفِصٰلُهُ ۥ  فِى عَامَيْنِ أَنِ اشْكُرْ لِى وَلِوٰلِدَيْكَ إِلَىَّ الْمَصِيرُ

"And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination."
(QS. Luqman 31: Verse 14) 

وَوَصَّيْنَا الْإِنْسٰنَ بِوٰلِدَيْهِ إِحْسٰنًا  ۖ  حَمَلَتْهُ أُمُّهُ ۥ  كُرْهًا وَوَضَعَتْهُ كُرْهًا  ۖ  وَحَمْلُهُ ۥ  وَفِصٰلُهُ ۥ  ثَلٰثُونَ شَهْرًا  ۚ  حَتّٰىٓ إِذَا بَلَغَ أَشُدَّهُ ۥ  وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِىٓ أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِىٓ أَنْعَمْتَ عَلَىَّ وَعَلٰى وٰلِدَىَّ وَأَنْ أَعْمَلَ صٰلِحًا تَرْضٰىهُ وَأَصْلِحْ لِى فِى ذُرِّيَّتِىٓ  ۖ  إِنِّى تُبْتُ إِلَيْكَ وَإِنِّى مِنَ الْمُسْلِمِينَ

"And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning [period] is thirty months. [He grows] until, when he reaches maturity and reaches [the age of] forty years, he says, My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to work righteousness of which You will approve and make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims"

(QS. Al-Ahqaf 46: Verse 15)

On the other hand use of ابوين   may or may not refer to the 'biological'. It is generally used to refer to grandparents, forefathers or even to Adam (AS) and Hawwa (AS). Two examples of this are as below,

Firstly, in Ayat below (7:27), Adam (AS) and Hawwa (AS) are referred to as ابوين   as they are not our real parents.

يٰبَنِىٓ ءَادَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطٰنُ كَمَآ أَخْرَجَ أَبَوَيْكُمْ مِّنَ الْجَنَّةِ يَنْزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْءٰتِهِمَآ  ۗ  إِنَّهُ ۥ  يَرٰىكُمْ هُوَ وَقَبِيلُهُ ۥ  مِنْ حَيْثُ لَا تَرَوْنَهُمْ  ۗ  إِنَّا جَعَلْنَا الشَّيٰطِينَ أَوْلِيَآءَ لِلَّذِينَ لَا يُؤْمِنُونَ

"O children of Adam, let not Satan tempt you as he removed your parents from Paradise, stripping them of their clothing to show them their private parts. Indeed, he sees you, he and his tribe, from where you do not see them. Indeed, We have made the devils allies to those who do not believe."

 (QS. Al-A'raaf 7: Verse 27)

Secondly, in Ayat below (12:6), while counselling his son Yusuf (AS) , Yaqoob (AS) refers to Ibrahim (AS) and Ishaaq (AS) as Yusuf's (AS)ابوين   as they were not Yusuf's real parents. 

وَكَذٰلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِنْ تَأْوِيلِ الْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُ ۥ  عَلَيْكَ وَعَلٰىٓ ءَالِ يَعْقُوبَ كَمَآ أَتَمَّهَا عَلٰىٓ أَبَوَيْكَ مِنْ قَبْلُ إِبْرٰهِيمَ وَإِسْحٰقَ  ۚ  إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ

"And thus will your Lord choose you and teach you the interpretation of narratives and complete His favor upon you and upon the family of Jacob, as He completed it upon your fathers before, Abraham and Isaac. Indeed, your Lord is Knowing and Wise."

 (QS. Yusuf 12: Verse 6)