2. Duties towards one’s Offspring.

 

 Quranic Foundations And Structure Of Muslim Society

(2) DUTIES TOWARDS ONE’S OFFSPRING

A. Social and Spiritual Status of the Child:

(1) The Holy Qur’an teaches that the child is a respectable being:

(a)   because of his humanity, concerning which it has been said: 

“Verily We have honored the Children of Adam …” (17:70).

(b)  because of his sinlessness, as it has been said:

“Assuredly We have created man in the goodliest constitution (i.e., pure and individually perfect).” (95:4).

“… Every soul draws the mead of its acts on none but itself: no bearer of burden can bear the burden of another …” (6:164).

Thus the child is born sinless, without inheriting the sins of his ancestors. And it is classed as innocent up to the age of discretion, as it has been said:

“On no soul does Allah place a responsibility but to the extent of its ability …” (2:286).

And its categorization as innocent makes it logically immune from receiving those punishments which are meant for adults in respect of commission of wrongs. 

(2) In its condemnation of infanticide, the Holy Qur’an teaches that the child is a ‘gift from God’—a ‘trust’* of God placed in the care of the child’s elders, and should, therefore, be treated with love, understanding and extreme care:

Lost are those who besottedly have murdered their children without knowledge, and forbidden (to themselves) that which Allah bestowed upon them (as gift), inventing a lie against Allah. They have indeed gone astray and heeded no guidance.” (6:140). 

* A Muslim holds everything—his life, property, position, children, etc—as trust from God. (9:111) 

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B. Duties:

(1)  Duties of Omission:

Infanticide had been practised by different communities of the world, including the pagan Arabs, the Hindus, the Greeks and the Romans, in the pre-Qur’anic era of human history. When the Holy Qur’an came, it voiced its condemnation of that evil and inhuman practice in strong terms and forbade it totally, as we have seen in verse 6:140 quoted above, and as we find in the following:

(a)    Killing of offspring for fear of poverty—before their birth: in the form of abortion, or after their birth: in the form of murder—forbidden:

“Kill not your children for fear of want: We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin.” (17:31). (also in 6:151)

(b)    Killing of daughters for extra fear of dishonor specially condemned:

“When news is brought to one of them, of (the birth of) a female (child), his face darkens, and he is filled with inward grief! With shame does he hide himself from his people, because of the bad news he has had! Shall he retain it on (sufferance and) contempt, or bury it in the dust! Ah! What an evil (choice) they decide on!” (16:58-59).

“When the female (infant), buried alive, is questioned (by God on the Day of Judgment)—for what crime she was killed!” (81:8-9).

(c)  Infanticide with ‘religious’ motives condemned:

“Even so, in the eyes of most of the Pagans, their ‘partners’ made alluring the slaughter of their children, to lead them to their own destruction, and cause confusion in their religion. If Allah had willed, they would not have done so: But leave alone them and their inventions.” (6:137).

 

(2)  Duties of Commission

Condemning contempt for one’s children, forbidding their treatment as a burden, and teaching respect and love for them, the Holy Qur’an refers to their upbringing by their parents,—a function which all parents, including the animal parents, perform basically and naturally under the urge of the parental instinct, but wherein the outlook requires to be refined and enlightened in the interest of human well-being. In this connection:

(a)  The Holy Qur’an commands the safeguarding of the interest of the child, in the most delicate period of his life, in respect of suckling him, which is specially jeopardized in case the parents are unfortunately separated from each other through divorce:

“The mothers shall give suck to their offspring for two whole years, if the father desires to complete the term. But he shall bear the cost of their food and clothing on equitable terms …” (2:233).

(b) Then it refers to the unselfish upbringing of the child by the parents up to the time of his maturity* as a virtue, in the following prayer which Muslim children are taught to make for their parents:

“… and say: ‘My Lord bestow on them your Mercy even as they (tenderly) cherished me (when I was) young.” (17:24).

This verse refers to the fact that the parents have to look after the needs of the child until he is mature. It has been mentioned as a universal fact which occurs in a natural course,—namely, everyone whose outlook in respect of his children is rational and not perverted and whose circumstances do not force him to act against the true dictates of human nature,** is bound to do it. However, although natural, it should be treated as a specific duty in the light of the general command of “doing good to all” and “taking special care of those who are related to one in blood” (16:90), in the interest of the moral health of human society. 

* The obligation of maintenance of the offspring up to the age of maturity is borne out by the law laid down for transferring to the orphans living in one’s charge the administration of their properties. (See 4:6). 

** In case of adverse circumstances the Qur’anic social philosophy makes it the duty of the state to look after the proper upbringing and development of the child, as we shall see later.

(c)  The Holy Qur’an teaches prayers which are highly instructive in guiding us to the parents’ duties towards their children. The prayers are:

“… and be You good unto me in my progeny (O Lord !) (i.e., cause my progeny to be good and accomplished in every way) …” (46:15).

“… Our Lord! Grant unto us the comfort of our eyes from our wives and our offspring, and give us (the grace) to lead the righteous.” (25:74).

Now, for the offspring to be “comfort of one’s eyes” it is necessary that they should be good in every way; and they would not be normally so unless the parents exert to their full for building up their children in all aspects of their lives and to the highest stature possible. 

We know that mere yearning expressed in prayer and left at that means nothing more than sheer idiocy and insult to God. Hence this verse refers to the duty of doing everything in the power of the parents to bring up their children healthy and strong physically, intellectually, morally, spiritually and economically. Of course, that would mean sacrifice for the parents. But, according to the Holy Qur’an, self-sacrifice is an essential quality of Muslim character (59:9), and it becomes a duty in the case of one’s children.

          (d) Finally, the Holy Qur’an lays down the command:           

“O you who believe ! protect yourselves and your wives and children from a (spiritual) Fire whose fuel (unlike the fuel of physical fire) is human beings (who lead wrong lives) and stones (which have been worshipped as false deities by ancient communities) over which are (appointed) Angels stern (and) severe, who flinch not (from executing) the Commands they receive from Allah, but do (precisely) what they are commanded.” (66:6).

In order to understand the implications of the above command truly and comprehensively, it is necessary to grasp deeply the constitution of the human personality and the dynamics of human activity. The fact is that the different aspects of the human personality are interrelated and, according to the Qur’anic concept of tawhid, they form an organic unity,—their inter-relationship and inter-dependence being expressible as follows:

Sound mind resides in a sound body.

Sound morality is possible only for a person of sound mind.

Sound spirituality is attainable only by a person of sound morals.

Sound economic pursuit requires at least the soundness of body and mind both.

Thus, saving one’s children from the fire of Hell necessitates not only giving them formal teaching of certain religious beliefs and practices—which, if not integrated with other aspects of life, amounts for all practical purposes to a defective attempt—but taking all those steps which will make them good in every way, as taught by the Holy Qur’an and expounded in the present dissertation, in respect of human life, namely : physically, intellectually, morally, spiritually and economically : the comprehensive program and the manner in which the Holy Prophet (Peace be on him) built up the despicable pagan Arabs into a community of righteous and progressive super-humans.*

* Indeed, the Holy Prophet (Peace be on him) built up his followers in a most comprehensive way, as would be evident even from a perusal of the present dissertation. The same comprehensiveness should grace the program of the parents for their children. 

This means that the verse quoted above envisages the following rights of the child and their fulfillment:

1.       establishment of an atmosphere of love and understanding for the child’s proper growth;

2.       protection against all evils: neglect, cruelty and exploitation;

3.       provision of adequate nutrition, proper housing, recreation, and medical service;

4.       provision of opportunities and facilities for the child’s balanced development in freedom and dignity, according to the Qur’anic code of life;

5.       provision of the best available formal education, in keeping with the child’s aptitude and capabilities;

6.       provision of comprehensive moral education and training;

7.       Above all, and running through every phase of the child’s life, there should be the provision of spiritual education and training—of as high an order as possible—for making him truly God-fearing: which is the most basic and the highest virtue that a Muslim should possess.

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to be continued . . . . . 

Quranic Foundation & Structure Of Muslim Society In The End Times

 

Duties as Aesthetical Being

 

 Quranic Foundations And Structure Of Muslim Society

 Chapter II. 

DUTIES

 

The facts stated in the preceding chapter being what they are, the question is: Has the Holy Qur’an prescribed any duties relating to the aesthetic aspect of human life?

The answer is: yes. 

 

Let us look into the details.

1. The Holy Qur’an wants its followers to beautify their Faith and their actions, and strive to obtain beautiful reward from God, as the following verses reveal:

“Who can be more beautiful in religion—Faith and Action— than one who surrenders his whole self to Allah while doing good (to mankind)…” (4:125).

“… and that, seek the forgiveness of your Lord, and turn to Him in repentance, He will grant you enjoyment, good and beautiful, for a term appointed.” (11:3).

“Those who do good (beautifying their deeds) obtain a (like) beautiful (reward)—and more (through Divine Grace). No darkness (of ugliness and sorrow) nor shame shall cover their faces (on the Day of Judgment)! They are Companions of the Garden: therein they will abide.” (10:26).

“And if anyone earns any good, We shall give him an increase in beauty (or, of good) in respect thereof.” (42:23).

“But if any have done wrong and have thereafter substituted beauty (in conduct) to take the place of evil, truly, I am Oft-Forgiving, Most Merciful.” (27:11). 

 

2. In respect of beauty in conduct, the Qur’anic verses bear reference in the form of command to certain specific situations also.

For instance

a.       Beauty in speech:

“Speak to people employing beauty (in your speech).” (2:83).

b.       Beauty in behavior towards Parents:

“We have enjoined on man beauty (in conduct) in respect of his parents.” (29:8).

c.       Beauty in preaching and argument:

“Invite (all) to the Way of your Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most beautiful.” (16:125). 

 

3.    As regards physical life, the following emphatic verse refers to the duty of beautifying it in all manner, of course, in harmony with the Qur’anic norms and principles:

“Say: Who has forbidden things of beauty which Allah has brought forth for His servants, and the things, clean and pure, which He bath provided for sustenance? Say: They are, in the life of this world, for those who believe (and) purely for them on the Day of Judgment. Thus do We explain the Signs in detail for those who have knowledge.” (7:32). 

 

4.    In respect of dress, we are told first that one of the functions of dress is beautification of the human personality:

“O children of Adam! We have bestowed upon you raiment to cover your shame* and as a means of beautification; and the raiment of piety (which covers and beautifies the inner self) is the best** That is of the Signs of Allah that haply they may be admonished.” (7:26).

* Here the Holy Qur’an condemns the cult of nudism, which is a product of the psychological perversions of modern times. 

**  Here we obtain the principle that the garments we wear should never transgress the bounds of piety; otherwise, they will become source of ugliness. Thus, the Holy Qur’an voices a masculine protest against those perversions in dress which have plagued modern womanhood in the West and in the countries coming under the influence of the West.

Then, as if to emphasize the element of sanctity in beautification through dress, and to emphasize it for rectifying the wrong notion preached by certain other religions, it says, referring to worship, and, because a Muslim must compulsorily pray five times during the day and the night, referring actually to all the twenty-four hours of one’s daily life, as follows

“O Children of Adam! look to your adornment at every time and place of prayer: eat and drink: (Enjoy) but waste not by excess;^* for Allah loves not the wasters.” (7:31). 

 * Mark that the Holy Qur’an allows aesthetic fulfillment but not luxury, which is vice.

 

5. To conclude: The Holy Qur’an demands and commands positive beautification of every aspect of human life: spiritual, moral, intellectual and physical. Its teaching in this respect has been beautifully summed up by the Holy Prophet (Peace be on him) in these words:

“Verily Allah has made obligatory the employment of beauty in respect of everything.”* (sahih al-Muslim), (Mishkat al Masabih, Kitab al-said, al-Fail  al-awwal, p. 357).

* The Holy Prophet (Peace be on him) has commanded Muslims to fulfill aesthetic requirements even in respect of such matters as putting on the clothing over the dead body, preparing a grave, slaughtering an animal and killing an enemy soldier on the battlefield. (See: Mishkat al-Masabih, Bab Ghusl- al-Mayyit, p. 143; and Kitab al-said, p. 357). 

 

And let every Muslim artist and artisan remember the following Prophetic exhortation:

“Verily, when a servant (of Allah) executes any task, Allah loves that he executes it with thorough skill and for stability and perfection.” (Kanz al-’Ummal).

Source

to be continued . . . . . 

Quranic Foundation & Structure Of Muslim Society In The End Times