Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (part 93)
Educational Guidelines from the Story of Luqman the Wise (AS)
First Guideline: Commanding Tawhid and Prohibiting Shirk
The first piece of advice given by Luqman (AS) is reflected in the divine statement that recounts his words to his son: (يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ) Translation: “O my dear son! Do not associate partners with Allah.” [1]
It is noteworthy that Luqman (AS) begins his advice with a direct call and address. Although the listener was already present and attentive, making such a call seemingly unnecessary, the vocative form is employed here rhetorically to attract the listener’s full attention and prepare him mentally and emotionally to receive the message. This stylistic device highlights the great importance of what is about to be conveyed.
A similar approach appears elsewhere in the Holy Qur’an, such as in the words of Prophet Yūsuf (AS): (يَا أَبَتِ إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا) Translation: “O my father! Indeed, I saw eleven stars [in a dream].” [2]
It is also evident that Luqman the Wise (AS) begins his counsel with an expression overflowing with affection, compassion, tenderness, and sincere concern. By saying “يَا بُنَيَّ” (“O my dear son”), he lovingly attributes the child to himself and repeatedly uses this affectionate form of address to awaken the sense of filial connection and strengthen the natural bond of love between parent and child.
Indeed, human experience demonstrates that affection and kindness can often have a greater impact than any other method of instruction. In many cases, what can be achieved through love and compassion cannot be attained through any other means.
Luqman (AS) then proceeds to command his son to uphold Tawḥīd—the belief in the absolute oneness of Allah—and faith in Him, while warning him against shirk (associating partners with Allah) and disbelief.
He then explains the reason for this prohibition by saying (إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ). Translation: “Indeed, associating partners with Allah is a tremendous injustice.” [3]
Luqman the Wise (peace be upon him) emphasizes this truth in two ways:
First, by mentioning the prohibition of shirk and then explaining its reason;
Second, by employing the particles of emphasis, namely “inna” (indeed) and “lam” (surely).
Luqman (AS) conveys this reality to his son and commands him accordingly. It is evident that a father’s advice to his child is free from suspicion, ulterior motives, or personal interests. Therefore, this timeless truth is a statement uttered by every person endowed with wisdom—a truth intended solely for the good of the listener, without any hidden agenda. This is precisely the profound psychological impact intended by this educational method.
Shirk is described as ẓulm (injustice) because it places the One who alone deserves worship on the same level as those who do not deserve worship. In doing so, worship is directed away from its rightful object and placed where it does not belong, which is the very essence of injustice and wrongdoing.
Since beliefs and convictions are often transmitted from parents to their children, and because parental influence plays a decisive role in shaping a child’s character and worldview, while children are also commanded to honor, obey, and fulfill the rights of their parents, Allah the Exalted follows the prohibition of shirk with an injunction concerning kindness and dutifulness toward parents.
Among parents, the influence of the mother upon the child is generally greater than that of the father, owing to the closer and deeper bond that exists between them both before and after birth. A mother lays the earliest foundations of a child’s character and thought, and during the years of growth, children usually develop a stronger attachment to their mothers due to their tenderness, deep affection, and abundant compassion.
Moreover, the hardships of pregnancy, the pain of childbirth, sleepless nights, and the sacrifice of comfort and rest are all manifestations of a mother’s selflessness and devotion.
For this reason, Allah (SWT) says in a statement filled with mercy and tenderness: (وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَى وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ) Translation: “And We have enjoined upon man [care and gratitude] toward his parents. His mother carried him in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the final return.” [4]
Translation: “And We have enjoined upon man [care and gratitude] toward his parents. His mother carried him in weakness upon weakness, and his weaning takes place within two years. Be grateful to Me and to your parents; to Me is the final return.”
Allah the Exalted further says: (وَإِنْ جَاهَدَاكَ عَلَى أَنْ تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ) Translation: “But if they strive to make you associate with Me that of which you have no knowledge, then do not obey them; yet accompany them in this world with kindness and follow the path of those who turn to Me in repentance and devotion.” [5]
In these verses, we find a renewed emphasis on Luqman’s admonition concerning the prohibition of shirk. Allah (SWT) extends this prohibition to all people and under all circumstances so that no one may assume that this command was limited only to Luqman’s son or to a particular situation.
Allah explicitly states that even if one’s parents exert pressure upon their child to commit shirk, obedience to them in such a matter is not permissible.
Nevertheless, while prohibiting obedience in matters of shirk, the Holy Qur’an simultaneously commands children to continue treating their parents with kindness, respect, and good companionship in worldly affairs. This reflects the utmost balance and moderation of Islamic education—a balance between preserving the purity of Tawhid and fulfilling the human, moral, and emotional rights of one’s parents.
To be continued…
References:
- Luqman, 13.
- Yusuf: 4.
- Luqman: 13.
- Luqman: 14.
- Luqman: 15.
