Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (Part 127)
Educational Lessons from the Story of Prophet Musa and Al-Khidr (AS) (Continued)
Lesson Nineteen: The Influence of the Righteousness of Parents on Their Children
Allah Almighty protects His righteous servants with regard to themselves and their children. The righteousness and goodness of parents can benefit their children and all their descendants, provided that the children themselves are believers and Muslims like their parents. Numerous verses and hadiths indicate this meaning. Among them, Allah Almighty says: “وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُم مِّنْ عَمَلِهِم مِّن شَيْءٍ [1]” Translation: “And those who believed and whose descendants followed them in faith—We will join their descendants with them, and We will not deprive them of anything of their deeds.” [2]
Allah Almighty also says, “وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَافًا خَافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللهَ وَلْيَقُولُوا قَوْلًا سَدِيدًا [3].” Translation: “And let those who fear, if they were to leave behind weak offspring, be concerned for them. So let them fear Allah and speak words of appropriate justice.” [4]
He also says, [5] “إِنَّ وَلِيِّيَ اللهُ الَّذِي نَزَّلَ الْكِتَابَ وَهُوَ يَتَوَلَّى الصَّالِحِين.” Translation: “Indeed, my Protector is Allah, who has revealed the Book, and He takes care of the righteous.” [6]
Ibn Kathir (RA), while interpreting the statement of Allah Almighty concerning the two orphans, “وَكَانَ أَبُوهُمَا صَالِحًا,” says, “This verse contains evidence that a righteous person is protected with regard to his children and descendants and that the blessing of his worship and righteousness extends to them as well, both in this world and in the hereafter. One example is that, through his intercession on their behalf, their ranks in Paradise are raised so that his eyes may be delighted by seeing them, as indicated in the Qur’an and supported by the Sunnah.” [7]
Sa’id ibn Jubayr (RA) narrated from Ibn Abbas (RA) that, regarding this verse, he said: “The two children were protected because of the righteousness of their father, although no righteousness of their own was mentioned.” [8]
Al-Qurtubi (RA), in his interpretation of the same verse, “وَكَانَ أَبُوهُمَا صَالِحًا,” writes, “This verse contains evidence that Allah Almighty protects a righteous person with regard to himself and his child, even if they are far from him.” [9]
This is a great lesson and reminder for those who spread corruption and destruction in the world and commit unlawful acts in order to secure the future of their children. Some people, under the pretext of providing for the lives and future of their children, resort to earning income through theft, plunder, bribery, and other unlawful means, unaware that unlawful wealth cannot guarantee the prosperity or future of their children.
What brings goodness and blessing to children, above all, is the righteousness, piety, and purity of their parents, along with earning lawful income. Therefore, it is not appropriate for a person to commit sin and engage in unlawful acts in the name of securing his children’s future. The true future of children is secured not through unlawful wealth, but through piety, righteousness, and divine blessing.
Lesson Twenty: Avoiding Hasty Denial of Unfamiliar Matters
A person should not hasten to reject something merely because he dislikes it or finds it inconsistent with his own standards and assumptions. There may be a hidden wisdom behind such a matter of which he is unaware, or he himself may one day encounter similar circumstances and do the very thing that he previously considered incorrect.
Allah Almighty says, [10] “وَدَخَلَ الْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ مِّنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلَانِ هَذَا مِن شِيعَتِهِ وَهَذَا مِنْ عَدُوِّهِ فَاسْتَغَاثَهُ الَّذِي مِن شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَى فَقَضَى عَلَيْهِ.” Translation: “And he entered the city at a time when its people were unaware and found two men fighting there: one from his own people and the other from his enemy. The one from his people called him for help against his enemy, so Musa struck him with his fist and caused his death.” [11]
Prophet Musa (AS) killed the man; nevertheless, Allah Almighty did not hold him accountable for this act. Rather, when Musa (AS) realized the consequence of his action, he said: [12] “قَالَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ” Translation: “He said, ‘My Lord, I have wronged myself, so forgive me.’ So He forgave him.” [13]
On the other hand, in the incident involving Prophet al-Khidr (AS), Musa (AS) was surprised that he rebuilt the wall without receiving any payment and objected to this action, even though Prophet Musa (AS) himself had previously drawn water for the two daughters of the righteous man without asking for any payment in return. Nevertheless, at that time, he himself was more in need of reward and compensation.
Allah Almighty says concerning this incident: [14] “وَلَمَّا وَرَدَ مَاءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسْقُونَ وَوَجَدَ مِن دُونِهِمُ امْرَأَتَيْنِ تَذُودَانِ قَالَ مَا خَطْبُكُمَا قَالَتَا لَا نَسْقِي حَتَّى يُصْدِرَ الرِّعَاءُ وَأَبُونَا شَيْخٌ كَبِيرٌ * فَسَقَى لَهُمَا ثُمَّ تَوَلَّى إِلَى الظِّلِّ فَقَالَ رَبِّ إِنِّي لِمَا أَنزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ” Translation: “And when he came to the water of Midian, he found there a group of people watering their flocks, and he found, apart from them, two women holding back their flocks. He said, ‘What is your circumstance?’ They said, ‘We cannot water until the shepherds drive away, and our father is a very old man.’ So he watered their flocks for them, then withdrew into the shade and said, ‘My Lord, indeed I am in need of whatever good You may send down to me.’” [15]
Therefore, a person should not be hasty in making judgments or rejecting matters. Rather, he should act with reflection and patience so that he does not consider something wrong or objectionable that he himself may, under different circumstances, be compelled to do. [16] A person may be unaware of the reality and wisdom behind a certain action and judge it solely on the basis of its outward appearance. Therefore, before rejecting or judging something, one should reflect upon the matter and avoid haste.
To be continued…
References:
[1] Surah al-Tur: 21.
[2] Mahmoud al-Hasan Deobandi, Tafsir Kabuli, Vol. 3, p. 611.
[3] Surah al-Nisa: 9.
[4] Mahmoud al-Hasan Deobandi, Tafsir Kabuli, Vol. 1, p. 457.
[5] Surah al-A’raf: 196.
[6] Mahmoud al-Hasan Deobandi, Tafsir Kabuli, Vol. 1, p. 1005.
[7] Imad al-Din Ibn Kathir al-Dimashqi, Tafsir Ibn Kathir, Vol. 5, p. 183.
[8] Ibid., Vol. 5, p. 183.
[9] Muhammad ibn Ahmad al-Ansari al-Qurtubi, Al-Jami’ li-Ahkam al-Qur’an, Vol. 11, pp. 38–39.
[10] Surah al-Qasas: 15.
[11] Mahmoud al-Hasan Deobandi, Tafsir Kabuli, Vol. 2, pp. 1145–1146.
[12] Surah al-Qasas: 16.
[13] Mahmoud al-Hasan Deobandi, Tafsir Kabuli, Vol. 2, p. 1147.
[14] Surah al-Qasas: 23–24.
[15] Mahmoud al-Hasan Deobandi, Tafsir Kabuli, Vol. 2, pp. 1152–1153.
[16] Khalid ibn Muhammad ibn Uthman Abu Abd al-Ala, Sahih al-Qasas fi al-Aqidah wa al-Manhaj, Cairo: Dar al-Athar, 1424 AH, pp. 112–113.
