Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (part 73)
Lesson Twenty-Three: A Muslim Must Commit Himself to Proper Conduct (Adab) Toward Allah, Toward Himself, and Toward Others
This concept is manifested in several situations in the story of Prophet Yusuf (peace be upon him):
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Yusuf’s (peace be upon him) conduct toward Allah, himself, and others
First, his behavior toward the wife of al-‘Aziz: when he refrained from being with her and fled from sin, it was a clear sign of proper conduct toward his Lord, proper conduct toward the self (by preserving chastity), and proper conduct toward others (by respecting the sanctity of al-‘Aziz’s household).
Likewise, preferring imprisonment over falling into sin is another clear example of proper conduct on three levels:
– Conduct toward Allah (abandoning sin);
– Conduct toward oneself (preserving one’s dignity);
– Conduct toward creation (avoiding social corruption).
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Proper conduct in speech with others
When Yusuf (peace be upon him) addressed the two young men in prison, he said: “يَا صَاحِبَيِ السِّجْنِ”
This form of address is full of respect and kindness, and it teaches us that a Muslim, in dealing with others—even in the most difficult circumstances—must speak gently, respectfully, and with proper conduct.
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The proper conduct of Yusuf’s brothers when making a request
Allah, Exalted is He, relates the words of Yusuf’s brothers (peace be upon him):
“يَا أَيُّهَا الْعَزِيزُ مَسَّنَا وَأَهْلَنَا الضُّرُّ وَجِئْنَا بِبِضَاعَةٍ مُّزْجَاةٍ فَأَوْفِ لَنَا الْكَيْلَ وَتَصَدَّقْ عَلَيْنَا إِنَّ اللَّهَ يَجْزِي الْمُتَصَدِّقِينَ” [1] Translation: “O Aziz! Hardship has afflicted us and our family, and we have brought goods of little worth; so give us full measure and give charity to us. Indeed, Allah rewards those who give charity.”
Lesson Twenty-Four: Adherence to the Shariah in Privacy Is a Means of Security and the Protection of Families
In the story of Prophet Yusuf (peace be upon him), there is an example of temptation and seduction by a woman toward a man, and of her persistent and continuous efforts to achieve her desire. When a woman uses her attraction and beauty for seduction, she can appear to become an irresistible force before a man.
But what factors caused the wife of al-‘Aziz to become infatuated with Yusuf (peace be upon him)? Undoubtedly, her constant mixing with Yusuf (peace be upon him) and his continual presence beside her in the palace were among the factors that ignited the flame of love in her heart. For this reason, she inclined toward Yusuf (peace be upon him), employed various forms of temptation and enticement, and sought from him that which was forbidden to both her and Yusuf (peace be upon him). However, Yusuf (peace be upon him), due to his noble character, honor, and fear of Allah Almighty, refused.
Therefore, seclusion of a man with a non-mahram woman, away from the supervision of family and society, leads to harms whose reprehensible consequences are irreparable and negatively affect the future of both parties. For this reason, Islam has strictly forbidden a man from being alone with a non-mahram woman without the presence of a mahram such as a father, brother, son, paternal uncle, maternal uncle, or grandfather. [2]
Lesson Twenty-Five: Sound Belief and Method Are the First Responsibility of Fathers and Educators
In the testament of Prophet Ibrahim and his grandson Prophet Ya‘qub (peace be upon them) lies a great lesson—an example that every father and educator must follow in safeguarding the sound belief of their children and those under their care. The Noble Qur’an places this matter at the center of sincerity in following the religion of Ibrahim and says:
“وَمَن يَرْغَبُ عَن مِلَّةِ إِبْرَاهِيمَ إِلَّا مَن سَفِهَ نَفْسَهُ وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ
إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ
وَوَصَّى بِهَا إِبْرَاهِيمُ بَنِيهِ وَيَعْقُوبُ يَا بَنِيَّ إِنَّ اللَّهَ اصْطَفَىٰ لَكُمُ الدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ
أَمْ كُنتُمْ شُهَدَاءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِن بَعْدِي قَالُوا نَعْبُدُ إِلَٰهَكَ وَإِلَٰهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ إِلَٰهًا وَاحِدًا وَنَحْنُ لَهُ مُسْلِمُونَ” [3]
Translation: “And who would turn away from the religion of Ibrahim except one who has debased himself? Indeed, We chose him in this world, and indeed, in the Hereafter he will be among the righteous. When his Lord said to him, ‘Submit,’ he said, ‘I have submitted to the Lord of the worlds.’ And Ibrahim instructed his sons with this, and so did Ya‘qub, saying, ‘O my sons! Indeed, Allah has chosen for you this religion, so do not die except as Muslims.’ Or were you witnesses when death approached Ya‘qub, when he said to his sons, ‘What will you worship after me?’ They said, ‘We will worship your God and the God of your fathers, Ibrahim and Isma‘il and Ishaq—one God; and to Him we submit.’”
Therefore, fathers and educators must give the greatest attention to safeguarding the sound belief and faith of their children—continuous and careful attention—so that their faith remains protected from every form of deviation and misguidance.
Shaykh Abdullah Nasih ‘Ulwan (may Allah have mercy on him) points to this care in four important areas, the summary of which is as follows: [4]
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Monitoring what the child learns
The educator must know which principles, ideas, and beliefs the child is learning and from whom—whether at school or outside it. It is his duty to plant tawhid and the principles of faith in the child’s soul so that he remains safe from atheistic indoctrination and secularist tendencies.
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Monitoring the books and magazines the child reads
If a book or publication contains deviant ideas, atheistic principles, or missionary propaganda, it must be kept away from the child, and the educator should, with reason and compassion, make the child understand that such materials corrupt pure faith.
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Monitoring friends and companions
If the child’s friends are people of deviation, misguidance, or irreligion, this relationship should be cut off, and righteous friends should be provided for him.
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Monitoring ideological affiliations
If the child inclines toward groups or parties whose principles are atheistic or whose objectives are anti-religious, the educator must firmly prevent this and provide appropriate opportunities for persuasion and guidance so that the child returns to the truth.
With such care and vigilance, God willing, our children’s belief will remain sound, and our hearts will be at ease regarding their faith. Then they will become a righteous, monotheistic, and missionary generation—a generation that is a source of honor and dignity for the Islamic Ummah.
Finally, by narrating the testament of Prophet Ibrahim and Ya‘qub (peace be upon them), the Qur’an makes it clear that the first responsibility of parents and educators is safeguarding the belief of their children. The root of all deviation and reform lies in a person’s worldview; therefore, parents must constantly monitor the thoughts, environment, friends, media, and movements that influence their children’s souls.
Continues…
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References:
[1] Yusuf: 88.
[2] ‘Afif ‘Abd al-Fattah Tabbara, Ma‘a al-Anbiya’ fi al-Qur’an al-Karim, p. 190.
[3] Al-Baqarah: 130–133.
[4] ‘Imad Zuhayr Hafiz, Al-Qisas al-Qur’ani bayn al-Aba’ wa al-Abna’, p. 233, cited from Kayfa Turabbi Abna’ana?.
