Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (Part 44)
Teaching Seven: Expressing Compassion and Mercy toward Those Being Nurtured or Invited
At the end of Prophet Abraham’s (peace be upon him) advice to his father, after urging him through his words to abandon the worship of Satan and turn to the worship of the Merciful Lord, he said: “یا أَبَتِ إِنِّی أَخَافُ أَن یمَسَّكَ عَذَابٌ مِّنَ الرَّحْمَن فَتَكُونَ لِلشَّیطَانِ وَلِیاً”[1] Translation: “O my father! I indeed fear that a severe punishment from the Most Merciful may afflict you (the blazing fire of Hell), and then you would become a companion of Satan (in the curse of God and the burning torment).”
This statement reflects the depth of Abraham’s compassion and mercy toward his father, and his fear of God’s punishment for him, even if that punishment were to be slight. For this reason, he warned his father against the path he was following and clarified its evil outcome.
The above verse demonstrates the excellence of Abraham’s upbringing and his lofty manners toward his father. He did not directly say to his father, “Punishment will come upon you”; instead, he expressed his own fear and concern, thereby showing kindness and softening his father’s heart with respect.
Truly, how much do preachers and educators of religion need to observe politeness and good manners in their preaching! How much they need the virtue of gentleness when dealing with those invited to faith—just as the Prophets and Messengers, especially Abraham (peace be upon him) and Prophet Muhammad (peace and blessings be upon him), observed this virtue. The Prophet (peace and blessings be upon him) said to ‘Aishah (may Allah be pleased with her):
Translation: “O ‘Aishah, indeed Allah is Gentle and loves gentleness, and He grants through gentleness what He does not grant through harshness or anything else.”
This is because gentleness brings hearts closer together and makes its followers beloved among people, while harshness breeds hatred and enmity. As the Prophet (peace and blessings be upon him) also said to ‘Aishah (may Allah be pleased with her):
Translation: “Gentleness is not found in anything except that it beautifies it, and it is not removed from anything except that it disgraces it.”
Thus, from what has been said, it becomes clear to us that Prophet Abraham (peace be upon him), in his dialogue with his father Azar, did not merely address a single aspect of the issue; rather, he treated it as a complete and multifaceted subject in a beautiful manner that reflected his knowledge, patience, and righteousness. He began with the closest person to him—his father—calling him with a loving expression (“O my father”). Then he invited him to abandon the idols, showing their flaws and incapacity, as they lack even the most basic qualities that would make them worthy of worship: they neither hear nor see. If they are unable to do anything for themselves, how can they possibly benefit others? [4]
Abraham (peace be upon him) began with rational proof, on which no two people could disagree, in order to leave no argument for his opponent. He addressed all of these matters regarding their imagined deities so that perhaps his father might reflect and ask him about the Perfect God, who is free from all defects, or admit the incapacity of his own gods. He then supported his reasoning by showing that his statements were not without knowledge, but rather based on the knowledge Allah had granted him. Since he possessed knowledge that others did not, it was therefore obligatory for those he invited to follow him so that he might guide them to the straight path.
Then came the turn for warning and instilling fear by describing the evil end of those who persist in misguidance. He cautioned them of God’s punishment, so that his words might have a stronger effect on the invitee, leading him to respond quickly without procrastination. In this way, Abraham (peace be upon him) exerted his utmost effort in admonition and calling to the truth.
That is why his beautifully logical and gradual presentation influenced his father, who allowed him the full opportunity to speak and to present his words from different angles, without interrupting or attacking him—even though Abraham was denouncing idols which had a highly esteemed place with Azar. Abraham (peace be upon him) not only criticized the idols but also presented the true alternative, spoke about mankind’s enemy—the accursed Satan—as well as about the Hereafter, Hell, and reward.
Teaching Eight: Steadfastness and Sincerity—Two Keys to Victory
The steadfastness and sincerity of preachers are the main causes of the success of their mission. This concept is closely tied to the story of Abraham (peace be upon him). He is the perfect symbol of steadfastness and sincerity, who allowed his soul to prevail over bodily suffering and environmental pressures, ultimately attaining victory.
When Nimrod decided to burn him in fire, Abraham (peace be upon him) could have renounced his beliefs out of fear for his life. But with complete faith and trust in God, he considered the pain of burning as nothing compared to the spiritual tranquility and divine pleasure. This steadfastness was not only a proof of the truth of his faith, but also the reason God made the fire cool and safe for him. This miracle was a direct result of Abraham’s perseverance, in which his body submitted to the will of his soul.
Likewise, Abraham’s (peace be upon him) perseverance against the idol-worshippers inspired generations after him and guided people to monotheism. Despite social pressure, even from his father, he did not abandon his mission. This steadfastness eventually led to the victory of his call, showing how a single person, relying on faith and sincerity, can resist a corrupt system and change the course of history. His story teaches us that if preachers and educators continue their path with honesty and steadfastness, even when facing many hardships, they will ultimately succeed and their message will save society from the darkness of ignorance and polytheism. [5]
Teaching Nine: The Happiness of Parents and Societies Depends on Righteous Offspring
Abraham (peace be upon him), in his supplication, asked God to grant him a son who would aid him in his mission, and specifically requested that his child be righteous. He made this request because righteousness is the most complete, comprehensive, and noble of qualities, encompassing all good.
This lofty value is reflected in the prayers of other Prophets as well. Abraham (peace be upon him) not only prayed for his son but also asked for himself to be joined with the righteous: “رَبِّ هَبْ لِی حُكْماً وَأَلْحِقْنِی بِالصَّالِحِینَ.”[6] Translation: “(Abraham raised his hands in supplication, saying:) My Lord, grant me wisdom and join me with the righteous (in this world and the Hereafter).”
Similarly, Prophet Solomon (peace be upon him), despite his exalted position in both worldly and religious matters, asked God: “وَأَدْخِلْنِی بِرَحْمَتِكَ فِی عِبَادِكَ الصَّالِحِینَ”[7] Translation: “And admit me, by Your mercy, among Your righteous servants.”
Thus, the story of Prophet Abraham (peace be upon him) reminds us that when asking God for children, it should not be limited to simply having them; rather, we must pray for their righteousness and piety. For the happiness of parents and societies depends on having a righteous and God-fearing generation.
Continues…
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References:
[1]. Maryam: 45.
[2]. Narrated by Sahih Muslim, Kitab al-Birr, Hadith No. 6544.
[3]. Ibid., 6545.
[4]. Imad Zuhair, Hafiz, Al-Qasas al-Qur’anī bin al-Aba’a wa’l-Abnā’, p. 82.
[5]. Mustafa al-Siba’i, Al-Sirat al-Nabawiyyah, Drūs wa ‘Ibr, Syria: Printed and Published by Adnan Zarzour, 1392 AH, p. 57.
[6]. Al-Shu’ara’: 83.
[7]. Al-Naml: 19.
