Preface
The Holy Quran, like a radiant lamp, guides humanity on the path of felicity and salvation. Its luminous verses not only elucidate divine rulings but also delineate, with unparalleled precision, human relationships and ethical duties towards the Creator and the created. Among these topics, obedience to parents and its limitsparticularly when they command disobedienceand the matter of testifying against them are subjects addressed with profound insight in the verses of Surahs Luqman and An-Nisa. This treatise, relying on divine verses and juridical, ethical, and social analyses, examines these two pivotal issues. Its aim is to illuminate the dimensions of these matters comprehensively in the light of Quranic texts and rational arguments, thereby serving as a bridge between divine wisdom and human necessities for intellectual seekers.
«And if they endeavour to make you associate with Me that of which you have no knowledge, do not obey them; but accompany them in this world with kindness, and follow the way of those who turn to Me. Then to Me will be your return, and I will inform you of what you used to do.»
Translation:
And if your parents strive to compel you to associate with Me that concerning which you have no knowledge, do not obey them. However, treat them kindly in this world and follow the path of those who repent to Me. Then to Me is your return, and I will inform you of what you used to do.
Verse 15 of Surah Luqman, like a clear mirror, portrays two fundamental principles regarding parents: first, the prohibition of obedience when they command disobedienceespecially shirk (associating partners with God); and second, the obligation to treat them kindly and respectfully even if they invite to sin. These two principles, like two wings, guide the individual along the path of balance between religious duty and familial ethics.
The Holy Quran explicitly declares in this verse that if parents invite the child to shirk or any other sin, obedience is not permissible. This ruling corresponds with the juridical principle There is no obedience to a created being in disobedience to the Creator, which stands as a firm pillar prioritising obedience to the Creator over any command from creation. Shirk, mentioned here as a clear example of sin, is merely one instance among many sins parents might call the child towards. Concealment of testimony, regarded as a major sin in other Quranic verses (e.g., Al-Maidah: 106), also falls under this principle. Thus, if parents command the child to conceal testimony, obedience is prohibited, since truth-seeking and justice must flow as a clear spring in all circumstances.
Nevertheless, the Quran, with exquisite subtlety, adds: And accompany them in this world with kindness. This phrase, like a gentle breeze, emphasises the necessity of kind and respectful conduct towards parents even when obedience is impermissible. Accompanying them in kindness means observing politeness and respect in daily interactions, which shines like a flower in the garden of family relations. Psychologically, this command aids in preserving emotional bonds and reducing familial tensions, while juridically it clarifies the boundary between disobedience and disrespect.
A notable aspect of this verse is the distinction it draws between refusing obedience in sin and disrespect towards parents. Some might assume that refusing obedience to parentsespecially in cases of shirk or concealment of testimonyis tantamount to disrespect. However, the Holy Quran, with wise precision, separates these two matters. Refusal to obey in sin is like standing firm against a blow that threatens the foundation of faith, whereas disrespect is like a thorn embedded in the foot of family relations. Therefore, a faithful person can refuse to commit sin while preserving politeness and respect.
For instance, if parents command a child to conceal testimony, the child must testify truthfully, but this testimony does not imply disrespect to the parents. Rather, it is testimony given before a judge of justice and not words uttered to insult the parents. In this way, the Quran paves a clear path for the believer to preserve both truthfulness and respect to parents, like two stars shining in the sky of duty.
Verse 15 of Surah Luqman, in eloquent and wise language, delineates a clear framework for relationships with parents. On one hand, it stresses the prohibition of obedience in sin, and on the other, it enjoins kind and respectful behaviour towards parents. This balance, from juridical, psychological, and social perspectives, provides guidance for maintaining family bonds while adhering to divine principles.
«O you who believe! Be steadfast in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether he is rich or poor, Allah is more worthy of both. So follow not passion, lest you deviate. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, of what you do, Acquainted.»
Translation:
O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it is against yourselves or your parents and relatives. Whether one is rich or poor, Allah is more deserving of both. So do not follow desire, lest you deviate. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, of what you do, Knowing.
Verse 135 of Surah An-Nisa, like a blazing torch, emphasises the obligation of truthful testimony, even against parents and relatives. This verse clearly prioritises justice over familial bonds and calls individuals to stand for truth even in opposition to their closest kin. Juridically, this verse confirms not only the permissibility but the obligation of testifying against parents, and socially, it strengthens the sense of justice and responsibility within society.
A salient point in this verse is the emphasis on impartial justice. The phrase even if against yourselves or parents and relatives indicates that no emotional or familial ties should prevent one from giving truthful testimony. This ruling acts like a sharp sword severing any familial bias or partiality and guides humans towards pure justice.
Some religious scholars, citing verse 23 of Surah Al-Isra (And do not say to them Uf), argue that testimony against the father is impermissible due to his special respect. However, this argument, like a fragile structure, collapses in the face of explicit Quranic texts. The term Uf in that verse means disrespect and insult, whereas truthful testimony is a divine duty distinct from disrespect. Verse 135 of Surah An-Nisa explicitly permits testifying against parents and rejects any limitation in this regard.
For example, if a father commits a major sin such as murder, the child's testimony against him is not only permissible but obligatory, since concealing testimony is like covering the sun with a hand, hiding the truth and perpetuating injustice in society. This distinction paves the way for justice to be served without compromising respect for parents.
A narrative attributed to some religious scholars states: The testimony of a child is not accepted against their father. This report, transmitted in a disconnected manner and weak in chain of narration, holds no credibility against the explicit Quranic text (An-Nisa: 135). Furthermore, it is argued that if the child's testimony is rejected, the process of justice becomes futile, because testimony acts as the key to unlocking justice, and if the judge does not accept it, the purpose of testifyingrestoring rightscannot be achieved.
Some scholars have tried to justify this narrative by suggesting that even if the child's testimony is not accepted, it may remind the father of his error and encourage repentance. However, this justification, like trying to light a lamp in a storm, is insufficient. Testimony exists to realise justice for people, not merely to remind the accused of mistakes. Therefore, if testimony is rejected, it becomes practically ineffective and fails to achieve its primary goal of administering justice.
In certain juridical views, differences are noted between testimony against the father and the mother. Some scholars, due to the father's role as guardian in Islamic culture, have restricted testimony against him, whereas testimony against the mother is considered permissible. However, this distinction, in light of verse 135 of Surah An-Nisa, which mentions both parents equally, warrants reconsideration. The Holy Quran clearly rejects any discrimination between father and mother and regards justice equally for both.
Socially, this difference might be perceived as a sign of gender bias, but within the cultural context of Islam, it relates to the father's role as family head. Nevertheless, the explicit Quranic text, which prioritises justice over familial ties, calls this restriction on testifying against the father into question.
