The same style is continued in the next clause...

The same style is continued in the next clause, “and (you shall do) good to (your) parents, and to the near of kin and to the orphans and the needy.” The change over to second person, although resorted to for the purpose of quoting the covenant, has put the speech back to the original style and has linked the last clauses of the covenant to the fresh admonitary ones: “and keep up prayer and pay the zakat. Then you turned back . . .” Qur’an: and (you shall do) good to (your) parents . . .

: As translated here, it is a declarative sentence with the sense of im­perative. It may also be translated as an imperative sentence: “and (do) good . . .” The verse gives in descending order of importance, the list of those whom one should do good to. The parents are the root of man's existence, and nearest of all to him. Then come the near of kin.

Going outside the circle of relatives, the orphans are most deserving of kindness and beneficence, because in their small age they are deprived of their father - their guardian, protector and bread-earner. Other needy persons come after them. Qur’an: “And to the orphans” : “al-Yatīm” ( اليتيم = orphan) is he whose father has died. The word is not used for him who has lost his mother.

Also, it is said that a human child is called “orphan” if his father dies, but in animals, the adjective is used for one whose mother dies. Qur’an: “And the needy” : “al-Masakīn” ( المساكين ) is plural of al-miskīn ( المسكين = needy, impoverished, destitue, lowly). Qur’an: “and speak to men good (words)” : “Husnan” ( حُسناً = beauty, excellence) is an infinitive verb, used for adjective (beautiful, excellent, good) to give emphasis.

Some reciters have recited it hasanan ( حَسَنناً = beautiful, excellent, good). However, the sentence enjoins them to speak nicely to the people; it is an in­direct way of ordering them to maintain good social relations to behave with people nicely, gently and good-manneredly - no matter whether the opposite party is a believer or an unbeliever.

It cannot be said to be abrogated by the verse of fighting, because the two verses are not contradictory to each other; the place and time of social contact is other than the place and time of fighting. For example, using hard words when admonishing a child to correct his behaviour is not contrary to maintaining good social relation. Qur’an: **“** You shall not shed your blood. . .