Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (Part 47)
Lesson Fifteen: Establishing Prayer — The Central Focus of Prophets and the Righteous
Let us once again turn to the supplication of Prophet Ibrahim (peace be upon him), where he said: “My Lord! I have settled some of my offspring in a valley without cultivation, near Your Sacred House.” This means that he placed a part of his family in that barren, waterless valley beside the Sacred House (the Ka‘bah). He then explained the purpose behind settling them in such a desolate place: “My Lord, that they may establish prayer.” This was the very goal for which he made them dwell there and bore hardship and deprivation. He continued: “So make hearts among the people incline toward them.”
In this expression of Ibrahim (peace be upon him), a deep tenderness can be felt — hearts are imagined as winged birds flying toward that House and its dwellers in the arid valley. It is a delicate image that softens the dryness of the desert through the warmth of human hearts. Then he said: “And provide for them from the fruits.” This provision comes through those very hearts that turn toward them from all directions. Why? Merely so that they may eat and enjoy? Yes — but also so that the ultimate purpose of Ibrahim’s prayer may be realized: “That they may give thanks.”
Thus, the purpose of settling near the Sacred House becomes clear: to establish pure and sincere prayer for Allah. The aim of his supplication for affectionate hearts and sustenance from the fruits of the earth is also revealed — gratitude to Allah, the Giver of all blessings.
Under the light of this supplication, the contrasting behavior of the Quraysh, the neighbors of the Sacred House, becomes apparent. They neither established prayer for Allah nor expressed gratitude after the fulfillment of Ibrahim’s prayer, after hearts inclined toward them and they received abundant blessings. Prophet Ibrahim (peace be upon him) concluded his prayer by acknowledging Allah’s complete awareness of intentions, prayers, and thankfulness — for the goal is not mere show or noisy supplication, but heartfelt devotion to the One who knows what is hidden and what is revealed, to whom nothing in the heavens or on earth is concealed: “Our Lord! Indeed, you know what we conceal and what we reveal, and nothing is hidden from Allah in the earth or in the heaven.” [Ibrahim: 38]
Lesson Sixteen: Consulting One’s Children in Important Matters
This lesson analyzes the dialogue between Prophet Ibrahim (peace be upon him) and his son Isma‘il (peace be upon him) concerning the vision of sacrificing him, drawing important educational lessons from this event.
Considering the Child’s Feelings and Consulting Him
When Ibrahim (peace be upon him) begins his words with “O my son”, it reflects kindness, compassion, and deep affection toward his child. When he asks, “So consider, what do you think?”, it shows his intent to consult him, in order to:
– Give him the right of choice, so that the child feels involved in this important matter;
– Test his level of obedience, to see how ready he is to sacrifice himself for Allah’s sake;
– Give him the opportunity to submit willingly to Allah’s command — not out of compulsion or to escape the situation.
Isma‘il (peace be upon him), with his brief yet meaningful reply, fulfilled all of his father’s aims: “O my father! Do what you are commanded.”
Consultation as an Educational Method
Ibrahim’s manner with his son represents one of the soundest educational approaches. Through consultation, the father instills confidence in the child and builds a sense of independent decision-making. This humility from father toward son also strengthens their mutual love and respect.
Lesson Seventeen: True Faith Requires Acceptance of Divine Decree and Sacrifice for Allah’s Sake
This lesson examines the dialogue between Prophet Ibrahim and Prophet Isma‘il (peace be upon them) and draws profound lessons on the nature of true faith and its effects on life.
Faith Is Sacrifice in Action, Not Mere Words
When Prophet Ibrahim (peace be upon him) said to his son: “يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانظُرْ مَاذَا تَرَىٰ” [As-Saffat: 102] Translation: “My son! Indeed, I have seen in a dream that I must sacrifice you, so see what you think.”
And Isma‘il (peace be upon him) replied: “قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ۖ سَتَجِدُنِي إِن شَاءَ اللَّهُ مِنَ الصَّابِرِينَ” [As-Saffat: 102] Translation: “He said: O my father! Do as you are commanded; you will find me, if Allah wills, among the patient.”
This exchange demonstrates the essence of true faith — it is not a verbal claim but complete submission to Allah’s will and readiness to sacrifice everything precious for His sake. Ibrahim (peace be upon him) by offering his only son, and Isma‘il (peace be upon him) by offering his life, both exemplified faith in its purest form.
Between Worldly Attachment and Contentment with Allah
How greatly we need this lesson today — in an age when worldly gain and fleeting pleasure dominate, and people abandon faith for material desires. The Messenger of Allah (peace and blessings be upon him) said: “تَعِسَ عَبْدُ الدِّينَارِ وَعَبْدُ الدِّرْهَمِ وَعَبْدُ الْخَمِيصَةِ، تَعِسَ وَانْتَكِسَ، وَإِذَا شِيكَ فَلَا انْتَقَشَ.” Translation: “Wretched is the slave of the dinar, the slave of the dirham, and the slave of fine clothing! Wretched and doomed he is and if he is pricked by a thorn, may it never be removed.” [Ibn Majah, Book of Asceticism, 4136; also reported by al-Bukhari with a shorter wording, Book of Jihad, 2886]
We are in dire need of people who, like Isma‘il (peace be upon him), sacrifice their desires and even their lives in obedience to Allah, saying with serenity and certainty: “O my father! Do as you are commanded.”
Contentment with Divine Decree — The Key to Peace
Those who are content with Allah’s decree are freed from grief, anxiety, and despair. Satan often overcomes man in moments of anger or desire, but when contentment fills the heart, the lower self-departs — for satisfaction with Allah and selfish desire cannot coexist in one heart.
Allah’s Pleasure — The Greatest Reward
The one who accepts Allah’s decree attains His pleasure — a reward far greater than Paradise itself, for Allah’s pleasure is an attribute of the Creator, while Paradise is His creation. Allah says: “وَعَدَ اللَّهُ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ وَرِضْوَانٌ مِّنَ اللَّهِ أَكْبَرُ ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ” [At-Tawbah: 72] Translation: “Allah has promised the believing men and women gardens beneath which rivers flow, to dwell therein forever, and pleasant dwellings in Gardens of Eternity. But the greatest bliss is the good pleasure of Allah — that is the supreme triumph.”
Lesson Eighteen: Observing Etiquette before Allah and Referring Everything to His Will
In Isma‘il’s words to his father — “If Allah wills, you will find me among the patient” — several important lessons are found:
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Perfect Etiquette Toward Allah:
This statement shows the height of humility Isma‘il (peace be upon him) displayed before his Lord. He linked his patience to Allah’s will, recognizing his weakness and seeking divine help to remain steadfast.
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Dependence upon Allah for Obedience:
It implies that there is no power to avoid sin except through Allah’s mercy, and no strength to obey Him except by His aid. This is the essence of noble aspiration — a will firmly connected to the Divine.
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Elevated Rank through Humility:
Because Isma‘il (peace be upon him) expressed this conditional phrase, Allah granted him the highest station of patience. Ibn al-Qayyim notes that patience has three levels:
– Patience for Allah’s sake: the highest level, done out of love and hope for His reward;
– Patience by Allah’s help: enduring through reliance on His Lordship;
– Patience upon His decree: enduring what He ordains.
Patience for Allah is superior, as it arises from voluntary devotion and love, not necessity. Hence, the patience of prophets like Nuh, Ibrahim, Musa, and ‘Isa (peace be upon them) before their people was greater than Ayyub’s (peace be upon him) patience over illness, because it was chosen for Allah’s sake. Likewise, the patience of Ibrahim and Isma‘il (peace be upon them) in carrying out Allah’s command surpassed Ya‘qub’s (peace be upon him) patience in the loss of Yusuf (peace be upon him).
Thus, patience for Allah is the highest form of steadfastness — a station attained by both Ibrahim and Isma‘il (peace be upon them).
Continues…
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References:
[1]. Ibrahim: 38.
[2]. Attributes: 102.
[3]. Attributes: 102.
[4]. Ibn Majah’s conclusion in Kitab Al-Zuhd, Hadith (4136), Imam Bukhari gave it in a brief wording in Kitab Al-Jihad and Seer, Hadith (2886).
[5]. Al-Tawbah: 72.
[6]. Shams al-Din Muhammad bin Abu Bakr, Ibn Qayyim al-Jawziyeh, Al-Salkin stairs between the houses of Iyak Nabad and Iyak Nastain, Research by Muhammad Hamed Al-Faqi, Cairo: Dar al-Hadith, 1426 AH, pp. 205-230.
