Write on Islamic Teaching on Parent-Child relationship
Write on Islamic Teaching on Parent-Child relationship – Islam’s general viewpoint on children can be distilled down to a few guiding concepts. First of all, it is a divine command that no child should inflict harm to their parents.
Child’s Rights and Parent’s Duties
Whoever desires to finish the nursing [period] may breastfeed their children for a full two years, says Allah, The Exalted. Fathers are responsible for providing for their moms and for dressing them appropriately. No one is given more responsibility than they can handle. No father should suffer because of his child, and no mother should suffer because of her child. Additionally, the heir of the [father] is obligated in the same way as the father. Additionally, neither of them is to blame if they both choose to wean each other by mutual permission and discussion.
Furthermore, as long as you make the appropriate amount, there is no fault on your part if you want a substitute to take care of your children. And fear Allah and understand that Allah sees all you do.
Second, it follows that the parents must reciprocate and not injure their own children. The Qur’an makes it very plain that parents are not always free from being too cautious or careless. Thirdly, the Qur’an has created some rules and highlighted several truths regarding children in light of this acknowledgment.
It emphasises that children are sources of joy, pride, as well as sources of hardship and temptation. However, it rushes to emphasise the higher spiritual benefits and warns parents against their own arrogance, false pride, or potential wrongdoings. This view follows the religious moral premise that every person—parent or child—has a direct relationship with Allah and is solely accountable for his or her actions.
On the Day of Judgement, no parent can be exonerated by a child. Additionally, a father cannot intervene on his child’s behalf. Last but not least, Islam is highly sensitive to the child’s critical reliance on the parents. In Islam, their crucial role in shaping the child’s personality is unmistakably acknowledged. The Prophet (peace be upon him) said, “Every child is born into the true malleable nature of ‘Fitrah’ (i.e., the pure natural, monotheistic belief in God), and his parents later make him into a Jew, Christian, or pagan.”
These rules, and more precisely, state that the right to life and equal opportunities for all children in Islam is one of their most fundamental unalienable rights. According to Islam, the third commandment is to protect children’s lives. Say, “Come, and I will recite what your Lord has forbidden to you,” says Allah, The Exalted. You must not associate anything with Him, treat parents well, and refrain from killing your children because of poverty; We will take care of you and them. And avoid approaching immoralities, both those that are obvious and those that are hidden. And unless you have [legal] right, do not kill a soul that Allah has forbidden [to be killed].
The right to legitimacy, which states that every child must have a father and only a father, is another equally unalienable right. Under socialisation, parenting, and general care, there is a third set of rights. One of the most noble deeds in Islam is to take care of children. The Prophet (sallallaahu ‘alaihi wa sallam) had a soft spot for kids and believed that his Muslim community would stand out from other groups for its generosity to kids. To care for their spiritual wellbeing, educational needs, and general well-being is charity of a higher level. Concern for and accountability for the child’s welfare are issues of utmost importance.
By the seventh day, the Prophet advised, the infant should have been given a decent, pleasant name, had its head shaved, and through all other sanitary procedures necessary for a healthy development. This should be turned into a joyful, charitable holiday.
Parent’s Rights and Child’s Duties
The bond between parents and children is beneficial. In Islam, obligations and promises to one another bind parents and children together. However, there are situations when the age gap is so great that parents become mentally and physically frail. This frequently comes with frustration, a decline in energy, increased sensitivity, and possibly poor judgement.
Similar to what is now known as the “generation gap,” it may also lead to parental authority abuse or intergenerational estrangement and unease. Most likely because of these factors, Islam recognised certain facts and established fundamental rules governing a person’s connection with his or her parents.
Parents’ advanced age and widespread perception of their experience do not, in and of itself, justify their opinions or certify their standards. Similar to how youth itself is not the only source of vigour, idealism, or knowledge. The Qur’an describes incidents in diverse situations when parents were shown to be mistaken in their interactions with their kids and where kids misunderstood their parents’ intentions.
Allah, The Highest And [mention O Muhammad], when Abraham asked his father Aazar, “Do you take idols as deities? “, what did he mean? Indeed, I believe that both you and your people are in grave wrong. [Qur’an 6:74]
Additionally, Allah reveals what it means: “And it sailed with them through waves like mountains, and Noah called to his son who was separated from them, ‘O my son, come aboard with us and be not with the disbelievers.'” But he added, “I’ll seek shelter on a mountain to keep me out of the water.” There is no one who can shield us from Allah’s decree today but those to whom He shows mercy, according to Noah. He was one among many that drowned when the waters broke between them. O soil, swallow your water, and O heaven, hold back [your rain,” it was said.
The ship came to rest on the [mountain of] Joodiyy when the water receded and the situation was resolved. “Away with the wrongdoing people,” was remarked. “My Lord, indeed my son is of my family,” he prayed, “and indeed Your promise is true; and You are the most just of judges.” He remarked, “O Noah, surely, he is not of your family; indeed, his work was not upright; therefore, ask Me not for something concerning which you are ignorant. Indeed, I caution you against being one of the illiterate.
The Qur’an sternly chastises individuals who would deviate from the truth simply because it seems unfamiliar to them, incongruous with what they perceive to be normal, or inconsistent with their parents’ values in a number of places. It also emphasises the necessity of taking a stand for Allah if one’s allegiance to or obedience to one’s parents is likely to cause that person to lose favour with Allah. It is true that the parents deserve respect, affection, compassion, and kindness. But a line must be drawn and kept in place to demarcate them if they cross it to trample on Allah’s rights.
The Qur’an encapsulates the entire issue in the master concept of ‘Ihsaan’, which stands for what is just, good, and beautiful and is defined as a strong sense of God-consciousness that always inclines a believer towards piety. The practical ramifications of the notion of ‘ihsaan’ for the parents include actively empathetic and patient, thankful and compassionate, respect for them and prayers for their souls, honouring their legal responsibilities and giving them real advice.
Deference is one of ‘Ihsaan’s’ fundamental components. Even if it’s just a small token of gratitude for all that the parents have done for them, parents have the right to demand compliance from their kids. However, if parents make inappropriate demands or requests, disobedience not only becomes acceptable but also necessary. The children’s attitude towards their parents may not be categorically submissiveness or reckless disobedience, whether they obey or disobey.
The final essential element of “Ihsaan” that needs to be mentioned is that children are in charge of providing for and maintaining their parents when they get frail and are unable to do so on their own. Providing for the parents in times of need and assisting them in making their lives as comfortable as possible are absolute religious obligations.
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