Fathers Day (Muslims)

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Mervyn Cannon
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1 Introduction: Bismillah-ir-Rahman-ir-Raheem Fathers Day (Muslims) The Holy Qur an in its unequalled brilliance as the final revealed Scripture directly from Almighty God, does not alienate either of parents in showing any disrespect whatsoever between them. Notwithstanding that Holy Qur an texts relating to father has been stated in 88 verses, whereas Holy Qur an texts relating to mother has been stated in 31 verses, this is so because of the marvellous topical structure of the Holy Qur an throughout its 114 Chapters and its 6,236 verses. On the contrary, there are people who are gender biased and state their interpretations differently. Parents are clinically instrumental in the cause of their having children and remain as parents forever. They uphold responsibilities and make sacrifices. The very real sacrifices which include emotional and physical care at all levels is highlighted by both the Holy Qur an and traditions of Prophet Muhammad (pbuh). These have been expounded in the discussion below. Discussion on Fathers Day (Muslims): 1) At the outset, it must be stressed that social events such as Fathers Day do not have religious origins: neither in the Holy Qur an nor in the Six Sahih Hadith 1. The widely cosmopolitan nature of communities living in many countries have certainly influenced Muslims to the extent that Muslims also give recognition, to allocating a special day dedicated to fathers, regardless whether or not their fathers are still around. The centrality of fatherhood is, and its importance, in building a cohesive family unit and in turn a healthy core of young people, who can effectively contribute to the larger society of the countries peoples for their betterment. Numerous societal studies have shown that fathers, who are present in the lives of their children, help build qualities such as affection, responsibility, leading them into good moral directions, hard work commitment and many other attributes, which help to build the walls of better society. Accordingly, fathers have been accorded as head of the family unit; however, there are so many families without their father and that role has been cast upon the mother, or in exceptional cases, extended to guardians, in carrying out the needful responsibilities. 2) The superlative Holy Qur an has intrinsic reflections of responsibilities of fatherhood based on given models as narratives. They implore several 1 The Six Sahih Hadith are as follows: 1. Sahih Bukhari. 2. Sahih Muslim. 3. Sunan al-nasa i. 4. Sunan Abu Dawood. 5. Sunan al-tirmidhi. 6. Sunan Ibn Majah. 1

2 moral lessons that fathers should teach their children. An example of this code of good moral life is succinctly given in the Holy Qur an at reference HQ31:12-19 (as Luqman s 2 advice to his son) And certainly We gave Luqmān wisdom, saying: Give thanks to Allah. And whoever is thankful, is thankful for the good of his own soul; and whoever denies, then surely Allah is Self-Sufficient, Praised. And when Luqmān said to his son, while he instructed him: My son, set up no partner with Allah. Surely setting up partners (with Him) is a grievous wrong. And We have enjoined on man concerning his parents his mother bears him with faintings upon faintings and his weaning takes two years saying: Give thanks to Me and to your parents. To Me is the eventual coming. And if they strive to make you set up partners with Me, of which you have no knowledge, do not obey them, and keep kindly company with them in this world, and follow the way of him who turns to Me; then to Me is your return, then I shall inform you of what you did. My son, even if it is the weight of a grain of mustard-seed, even though it were in a rock, or in the heaven or in the earth, Allah will bring it forth. Surely Allah is Knower of subtleties, Aware. My son, keep up prayer and enjoin good and forbid evil, and bear patiently whatever befalls you. Surely this is a matter of great resolution. And do not turn your face away from people in contempt, nor go about in the land exultingly. Surely Allah does not love any selfconceited boaster. And pursue the right course in your going about and lower your voice. Surely the most hateful of voices is braying of donkeys. 3) The superlative Holy Qur an is not only one-way directive from parents to their children but also implores the reverse, and teaches children to be good to their parents, in full appreciation of the difficulties the parents endured, in the full curve of life from birth of their children and through to their children s current status. An example has been stated in the Holy Qur an as moral precepts at HQ17:23-25 And your Lord has decreed that you serve none but Him, and do good to parents. If either or both of them reach old age with you, say no word to them showing annoyance, nor rebuke them, and speak to them a generous word. And make yourself gentle to them with humility out of mercy, and say: My Lord, have mercy on them, as they brought me up (when I was) little. Your Lord knows best what is in your minds. If you are righteous, He is surely Forgiving to those who turn (to Him). 4) On the one hand, the superlative Holy Qur an imposes upon people to recall and appreciate the sacrifices that parents have done for the betterment of their children and on the other hand the same Holy Qur an 2 Luqmān was a brilliant philosopher and a native Ethiopian. Chapter 31 of the Holy Qur an is named after him. 2

3 alerts and directs children not to obey their parents under some very exceptional circumstances 3. These have been rolled out below in that same sequence. 5) The magnificent Holy Qur an reminds people to be mindful at all times of the struggles and dedication, which parents have endured to make life better for their children. This is stated in the Holy Qur an at HQ46: And We have enjoined on man the doing of good to his parents. His mother bears him with trouble and she gives birth to him in pain. And the bearing of him and the weaning of him is thirty months. Till, when he attains his maturity and reaches forty years, he says: My Lord, grant me that I may give thanks for Your favour, which You have bestowed on me and on my parents, and that I may do good which pleases You; and be good to me in respect of my offspring. Truly I turn to You, and truly I am among those who submit. These are they from whom We accept the best of what they do and overlook their evil deeds among the owners of the Garden. A promise of truth, which they were promised. And he who says to his parents: Enough of you! Do you threaten me that I shall be brought forth, when generations have passed away before me? And they both call for Allah s aid: Woe to you! Believe; surely the promise of Allah is true. But he says: This is nothing but stories of the ancients. These are they against whom the word proves true, among nations of jinn and people that have passed away before them. Surely they are losers. 6) It must not be denied of the justified balance the Holy Qur an holds as sources of marvellous inspirations between parents and their children. Accordingly, whilst the Holy Qur an compels children s dedication in heeding to their parents, the Holy Qur an also provides an injunction, allowing children not to obey their parents circumstantially, if the parents compel their children to associate their adoration with other objects of worship instead of Almighty God. This injunction is clearly stated in the Holy Qur an at HQ29:8 And We have enjoined on man goodness to his parents. But if they strive to make you set up partners with Me, of which you have no knowledge, do not obey them 5. To Me is your return, so I will inform you of what you did. 3 In the main, children should not be coerced into practising idolatry, polytheism or other forms of paganism. 4 These sets of verses do not alienate either parent in recognition of roles but stratify the role of each parent and binds them together in equality, yet fully responsible for the general wellbeing of the children and family. 5 There may be circumstantial situations, where the children are Believers of One Almighty God only (e.g. all Muslims), whereas their parents may be followers and practitioners of idolatry, polytheism or other forms of paganism. If the children are matured enough to understand the difference between Oneness of Almighty God and other forms of worship (e.g. idolatry, polytheism or other forms of paganism) and their parents are coercing them towards idolatry, polytheism or other forms of paganism, then the children are quite in order to disobey their parents only insofar as their disobedience is directly related to refusal to worship objects of idolatry, 3

4 7) Praying for parents and obedience to parents are virtues which must not be wasted in this life. The Holy Qur an gives some appropriate quotations, which must cross peoples minds at all times. Stated examples are given at HQ14:40-41 My Lord, make me keep up prayer and (those) from my offspring (too), our Lord, and accept my prayer. Our Lord, grant me protection and my parents and the believers on the day when the reckoning comes to pass. 8) Another appropriate quotation is at HQ71:28 My Lord, forgive me and my parents and him who enters my house believing, and the believing men and the believing women. And increase the wrongdoers in nothing but destruction! 9) Obedience to Almighty God is supreme and unquestionable. However, next in rank of obedience after Almighty God descends upon parents. This has been stated in the Hadith and this is generally a most celebrated quotation: Abu Hurairah, a companion of the Holy Prophet (pbuh), said: A man came to Prophet Muhammad (pbuh), and asked: Who has the greatest right that I should keep company with him with goodness?" He (Prophet Muhammad (pbuh)) replied, "Your mother." He asked: "Who then?" He replied: "Your mother." He asked again: "Who then." He replied: "Your mother." He asked for the (fourth) time, "Who then." He replied, "Then your father." (Hadith Sahih Bukhari, 78:2) 10) Another Hadith supports respect and love to parents: Asma, the daughter of Hazrat Abu Bakr Sadique, related: My mother came to visit me while she was a pagan and she expected love from me. I asked the Holy Prophet: Shall I gratify her wish?" He said: "Treat her as she expects from you. (Hadith Sahih Bukhari, 51:29). 11) Islam does not in any way impose upon Muslims to show disrespect towards those other communities, which have set aside special dates, once a year each, for Mothers Day and Fathers Day. 12) However, Islam implores upon all Muslims to recognise, honour and respect both parents in their roles as parents and of their struggles and difficulties they had encountered for their children. 13) It is for all correct thinking Muslims to guide and assist other Muslims; the Holy Qur an has sanctioned that correct advice shall be given to those who need to be correctly guided. This is given in the Holy Qur an at HQ3:104, as And from among you there should be a party who invite to good and enjoin the right and forbid the wrong. And these are they who are successful. polytheism or other forms of paganism. Apart from this injunction, children must be obedient and heed to their parents sage instructions at all times. 4

5 Conclusions on Fathers Day (Muslims): a) The Holy Qur an is not only the final revealed Scripture from Almighty God, but also serves as essential handbook for the general wellbeing of humanity in all walks of life. One only has to search the index for topics and there are so many associated references. b) In equal fairness, the Holy Qur an has elevated the love, respect and obedience to both parents, in so many texts throughout the Holy Qur an, without the need to alienate one parent from the other. c) The Holy Qur an does not set aside given dates as Mothers Day and Fathers Day, as experienced in certain cultures, but each day of life must be equally dedicated to both parents, in most sincere appreciate of the sacrifices they had encountered for the best wellbeing of their children. -End of Document- Fiji 5

CHAPTER 31 Luqmån. (REVEALED AT MAKKAH: 4 sections; 34 verses)

CHAPTER 31 Luqmån. (REVEALED AT MAKKAH: 4 sections; 34 verses) CHAPTER 31 Luqmån (REVEALED AT MAKKAH: 4 sections; 34 verses) The name of this chapter is taken from that of the sage to whose story it refers. Luqmån was an Ethiopian, and his mention here testifies to