Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (Part 48)
Lesson Nineteen: The Effectiveness of Ordinary Means Lies Not in Themselves, but in the Will of Allah
It is among the well-known reports that when Prophet Ibrahim (peace be upon him) placed his son Isma‘il (peace be upon him) in a position to sacrifice him and drew the knife across his throat to slay him, the knife had no effect and cut nothing. Allah Almighty withheld the knife from performing its natural function. This is evidence that ordinary means do not influence by themselves, nor by any inherent force within them, but rather, the only effective cause is Allah, the Most High.
Therefore, the use of ordinary means is permissible, but they do not act by their usual nature—as was the case when the knife did not cut Isma‘il (peace be upon him), despite being drawn across his throat. Likewise, the fire into which Ibrahim (peace be upon him) was thrown did not burn him, and the sea that was split by the staff of Musa (peace be upon him) stood firm, holding back its waters without engulfing him and his followers.
All these events indicate that ordinary means have no inherent influence, nor any power within them instilled by Allah to act independently; rather, the true and sole Cause is Allah Almighty. About this, Allah says: “إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَیئاً أَنْ یقُولَ لَهُ كُنْ فَیكُونُ.” [1] Translation: Whenever He wills a thing to be, His command is only to say to it: “Be!”—and it comes to be.
And He also says: “فَلَمْ تَقْتُلُوهُمْ وَلَكِنَّ اللّهَ قَتَلَهُمْ وَمَا رَمَیتَ إِذْ رَمَیتَ وَلَكِنَّ اللّهَ رَمَى.” [2] Translation: (O believers!) It was not you who killed them, but Allah who killed them. And when you threw (sand), it was not your throw, but Allah’s throw.
Lesson Twenty: Trial and Test
Allah Almighty places His believing servants in situations of hardship and trial in order to test them, revealing what lies within their hearts: their level of obedience under difficulty, their steadfastness in hardship, and their adherence to Islamic principles in times of adversity.
Following this divine tradition, Allah tested His close friend, Ibrahim (peace be upon him), by commanding him to sacrifice his son Isma‘il (peace be upon him), just as He tested Isma‘il (peace be upon him) himself with the question of whether he would obey or disobey his father.
Characteristics of Divine Tests
The testing of believers is solely in the hands of the Lord of the worlds. He alone decides the time and manner of such tests. No objection or challenge can be raised against the decree of the Wisest of judges. This truth must be instilled in the hearts and minds of those under our guidance, for it pertains to creed, and creed is the foundation of religion.
Purpose of Trials
Educators and mentors should make clear to those they nurture that when Allah subjects’ believers to trials, it is for the purpose expressed in His words: “وَلِیمَحِّصَ اللّهُ الَّذِینَ آمَنُواْ وَیمْحَقَ الْكَافِرِینَ.” [3] Translation: So that Allah may purify the believers and eradicate the disbelievers.
Thus, as long as Muslims remain submissive, prepared, and determined to obey Allah’s commands, Allah will relieve them of their hardships. This is reflected in His words:[4] “كَذَلِكَ نَجْزِی الْمُحْسِنِینَ.” Translation: Thus, do We reward those who do good. [5]
Lesson Twenty-One: Parental Attention to Children (Even When Grown)
The story of Prophet Ibrahim (peace be upon him) illustrates how deeply he cared for his son Isma‘il (peace be upon him). He would visit him frequently to check on his well-being, and once instructed him to divorce a wife who was ungrateful and complaining about the hardships of life, [6] while advising him to keep a wife who was thankful and content. From this, several lessons can be drawn:
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The importance of parental care and supervision
Parents should take an active interest in their children, inquiring about their situation, keeping fully informed, and following up on all aspects of their lives—whether they live with them or are separated by distance. This enables them to consistently guide their children toward goodness and well-being, as Ibrahim (peace be upon him) did, despite the long and difficult journeys between Sham and Makkah. [7]
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The necessity of correction and guidance
When parents observe wrongdoing in their children, they must address it and instruct them to rectify it. This was exemplified by Ibrahim (peace be upon him), who advised his son to part with a wife who was discontent with Allah’s decree, for every believer must recognize that whatever comes from Allah is good, even if it appears difficult outwardly.
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Children’s duty to obey righteous parental instruction
Children should obey their parents in matters where their commands align with truth and righteousness, even if it conflicts with their own desires. For example, when ‘Umar ibn al-Khattab (may Allah be pleased with him) ordered his son ‘Abdullah to divorce his wife, whom he loved dearly, the Prophet (PBUH) said: “O ‘Abdullah ibn ‘Umar, divorce your wife and obey your father.” [6]
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Respect for in-laws
A wife should show respect and kindness toward her husband’s parents, recognizing their role in raising and preparing her husband for family life. The second wife of Isma‘il (peace be upon him) serves as a model in this regard, for she showed utmost respect and gratitude toward Ibrahim (peace be upon him).
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Contentment with divine provision
A woman should accept and be content with the sustenance Allah has granted, without complaint. Gratitude brings increase and blessings, while discontent may lead to deprivation.
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Choosing a righteous spouse
A believer should be careful in selecting a spouse who is pious, patient, content, and devoted to Allah. Isma‘il (peace be upon him) divorced a wife who was ungrateful and married a woman who was patient and content, thereby attaining true happiness. [8]
Continues…
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References:
[1] Yā-Sīn: 82.
[2] Al-Anfāl: 17.
[3] Āl ‘Imrān: 141.
[4] Zaidan, Abdul Karim, Al-Mustafād min Qaṣaṣ al-Qur’ān, pp. 225–226.
[5] As-Saffat : 105.
[6] Reported by At-Tirmidhi in Kitāb al-Ṭalāq, Hadith no. 1189; Al-Ḥākim in Al-Mustadrak, vol. 4, p. 152, who declared it authentic according to the conditions of Al-Bukhārī and Muslim.
[7] Ahmad ‘Abd al-Ghani Muhammad al-Najūlī, Al-Jamal, ‘Ināyah al-Qur’ān al-Karīm bi-al-Usrah, Cairo: Maktabat al-Azhar, 2002, p. 157.
[8] Sayyed Ahmad al-Kīlānī, Fī Mawkib al-Nabiyyīn, Kuwait: Dār al-Qalam, 1404 AH, vol. 1, p. 225.
