Child Education in Islam

saying of Ihe Prophet~, "You /mve a dUly towards Allah, lowards

yourself. and towards your family. so give everyone his due."

Rxpo:sing evil is one of the best ways 10 convince adults to desert

and shun corruption and sin. Exposure of evil and wrong is Ihe

way the Noble Qur'an followed in convincing pre-Islamic people to

forsake their customs and habil;, and to desert their evils and

wrong doings. Let us give the example of forbidding wine, which

was done by means ofQur'iinic verses Ihal were revealed from lime

to time and which uncovered the evil affects of intoxicants, their

bad effect on man, and its moral, social, and religious hanns.

There was first the saying of Allah !fl.

~ 5A=; f:i-l t,~ S,q-: ~ tl1:~; ~ ~ ::::., iv";'~ ,·~~Vr:; .}ill .:ry..,..; ~

"And f ro", lire fr lJirs of d{lte-p{llms and gr{lpes, yOIJ derj~t sirong

drink Qnd Q goodl)' pro.·ision. Verily, 'lrtrein is indeed {l sig" for

pt!opk who lIave wisdom." (An.Nah]. 67)

Allah made a contrast between the intoxicant with provision so

that people of reason may realize that wine is one thing, and fair

provision is another and hence their feelings would gradually

understand the later prohibition. The second verse to be revea led

was:

"They ask you (0 MuhlUtlmud $) cOllcerning ukohofie drink and

gumbiing. Say; " In 'hem iJ u great Sill, tutd (some) benefit for men,

bllt tlu sin of tMm is guater thtut th",;r btn .. fit." (AI·Baqarah, 119)

Allah made vice outweigh commercial profits so that the souls

of men may move away from their deep-rooted customs, and be

diverted from controlling their habits. The third verse to be

revealed was:

~ 5)]1. t: [,',:;: J;. iSjC :..t ijl"'-;;i\ !;;:.; '1 I;:;I; 5tJl QII; t

"0 you ... ·110 befie Fe! Approach nOl As-Salllt (the prayer) when

you are in u drllllken stute until you kllOw (1M meanillg) of what YOIl

utter"," (An·Nisaa, 43)

Allah mentioned its harmful effect on the mind, and the

confusion it causes, which requires a sober state at times of prayer.

1be fo urth verse to be revealed was:

;ttl ~';:i ~.l:~I( ~ ~ :;:,., ~~i,; x.,1.;?; ,;.;.:.r;; ?l Cll;X ~Ji ~~ t

A;; ;tl', &!;;Ji 4 .F'1i} i;i:l1 ;.t!!: ~ J [' ~:~I! :...;. Cl 13) .:;~

.'I{. ,~"~"-'I" rt, { J-+->- j-J.-I..~::J-l i/-'-~ ~~,

"0 you lllho ha ,.. belie.ed, surely lII;n" and games of chunce, and

sttutdwds ''Jor idols" alld divining w e only an abominutioll of

Sutan's doing, so a~oid if, that possibly YDII lIIould pros~r. Surely

Sutan wo,,1d onl}' fik l! to e~eite enmity tuld ublwrrena umonK YOIl h}'

metuls of IIIIM tuUi gQlfll!s of chalice, tllld to bUI' )'Oil from tM

Remtmbraner of Allah, Ilnd from pray.". Will YOIl t"en be

rl!fruilling?" (AI·Mi·idah, 90-91)

By analogy to the aforementioned example, the Noble Qur'an

prohibited all pre-Islamic beliefs and social vice such as associating

other deities with Allah, adultery, usury, gambling, murder, female

infanticide, eating up orphans' money, etc. The Noble Qur'an did

not prohibit them un til it exposed their reahty, mentioned many of

their evil afTects, and called upon sane people to shun them because

they lead individuals and society to the worst possible results and

the most serious danger.

Changing the environment is no le~s important than the other

means of reforming and guiding the in di vidual , his education and

preparation; otherwise why did Allah If! permit His Messenger $

to emigrate to Al-Madinah? And why did the Prophet ~ order his

Companions to emigrate? Was it nol for formation and

preparation in a good environment where no vice is allowed in

its gatherin g-places, and no sin is commItted? Was it not for the

sake of establishing a sta te under the b,mner of the revealed

legisla tion and that of complete unity? Was it not for reforming the

Muslim individual in a society governed by Islam to which the

Qur'iin was revealed? The Islamic way of reronning children is

based on two basic clements:

1. Provid ing information,

2, Fonning good habits,

GiI'ing information refers to the the theoretical part of

reformation and education, and by fo nning habits we mean its

practical part,

Since the child is more likely to llb.orb infonnat ion and good

habi ts at this early age better than any other age or later stage, it is

incumbent on educators - parents and tcachcrs - to focus on giving

inFormation about piety to the child and gelting him accustomed to

it since children can comprehend the b1lsic facts of liFe,

In this respect, I would like to gi~ some examples about

teaching children and making them accustomed to piety so that it

may be a guiding light. The Messenger $: commanded educators

to teach their children the phrase, "There;s IW God bur Allah." This

is according to what AI-H"ikim quoted IbJl AbNis6 as saymg thilt

the Prophet $ said, "The fir51 thing your children 5hould hear is

there is lW God but Allah." This is the theoretical part. But the

practical part is preparing the child to deeply believe that there is

no crcator but Allah tf1i. This cannot be achieved except by the

signs which the child sees, such as a nower, the sky, the earth, the

sea, people and animal. He should know that that the Organizer,

Maintainer and Creator is Allah ti.

The Messenger ~ commanded educators to teach their

children how to pray when they are seven years old. This is

according to what AI-Hlkim and Abu Diiwiid quoted 'Abdullah

Ibn 'Amr Ibn AI-'A~ '*' that Allah's Messenger 3: said,

"Command your chihlren to pray ... hen Ihey (Ire seven years old.

and beat them for no/ performing it ... hen they are len years old. an"

separate male and female children." This is the theoretical part and

the practical part mvolves teaching the child the rules of prayer,

the number of rok'ohs and the way they arc performed, then

getting him used to it through follow up and perseverance, as well

as performing prayers in the mosque in congregation, Eventaully,

this will become his habit.

In order to raise chi ldren on attributes of piety, educators

should get them accustomed to virtuous manners and sometimes

follow the method of verbal enforcement, giving presents,

promoting the atmosphere of competition or intimidation. The

educator may be forced sometimes to resort to reformatory

punishment if he bel ieves It will be for the good of the child.

AI! these methods are useful to make the child accustomed to

personal virtue, good morals, and social manners and will make

him a virtuous, noble, wen-balanced human being, whom people

will like and respect.

Ill. I!:ducation by Wise Admonition

One of the most important and effective means of raising a child

on belief and preparing him morally, psychologically, and socially,

is education by admonition, and advising him. The effect of

admonition and advice is great and draws the attention of the chi ld

to tbe reality of things, driving him to sublime matters, developing

noble morals, and enlightening him concerning the principles of

Islam. No wonder then that the Noble Qur'an took this method,

and addressed the souls of man in its lenns, and repeated it in

many of its verses, on several occasions as it is guided and

admonished. Following are some examples of the frequency of the

words of admonition, advice, and remembering of Allah in the

Noble Qur'iin:

Allah !It said in the Surah Luqrniin:

".it. ~__ 5Lljj~-"1, ~I_ ~ \ j "r-:'. '1 ":"':"': ;,_~ ..,..'..,. •". :..." _i Fii j, ."y' T)"

"And (rl!ml!mkr) when Luqmlln stUd to his son Nlhen M W/l.l

advising him: "0 mJl son! loin not in I<'orship othw$ .. ·ith Aillih,

Vu iJy joininG othl!rs in worship .. ·ith Alfiih js II Grellt Zulm (wrong)

indu d." (Luqrnan. lJ)

- in Surah Al-A'rif, Allah says:

~~ ~ jli IS) &;il~ -i1 ~~ ,.11 .:.;)::! G 1.1 ~~I /~ j~ G; fa ~ JV ,

<-i ..;:J ;A jli $ ~ Cr. .~llti ~ ~l:.t:. -l /,J.JJ Cl -0 '" 1.C:£

... ~ " I h >:\- -- ,(.~ ·'r ':,j "'" Z.j':'li .< .' ~J" ,<",1' t::;:\l:.:". "t ;.e.,. ~r; 7-' U., ~~ .,;-'J.:.o~ i ... . ... ~ ~ ,..~ ~J

"Alld fa 'Ad (JII!op/l!, We Ullt) tMir brother J/ud. lie said: "0

my pl!ople! Worship Alliih! YOM have 11(1 other Ifah (God) b .. , lIim.

(Lii iliiha ilM Alliih: none has tM right to be worshipJII!d bur Alliih).

WiN you nol f l!ar (Alliih)?" The leaders of those who disbelievl!d

amollg his pl!op/I! said: "Verily, I<'e ue you ill foolishness, umi verily,

we think yo .. aU one of the liars." (Hud) said.: "0 my people! There

i.J no foolishneSJ in me, but (I am) a ~tesstllger from the Lord of the

'Afamill (mankilld, lina and aft thaI exists)! "/ convey MlltO you the

EIf.,..,i", M •• n, cf Child Education 241

M eJJuga 0/ my Lord, and I am a trust",orthy adriu r (or ",ell",

isht!l') lor J·OU." (At_A·rH. 6~.68)

No two people would disagree that if sincere admonition and

effective advice touch the heart of a pure soul, an open heart, and a

wise. contemplating mmd they would be responded to more

quickly and effect ively. The Noble Qur'fin has stressed this

meaning in many of its verses, and has reiterated the importance

of making use of reminding others, and achieving a positive effect

by guiding words and enlightening advice. The Qur'an declares:

~ ~ ~.; c: ~li ) \ ;' ~ ;.i ~'( .;.]. ~ ~~ ~ ~l t

" Verily, therein is indeed u reminder fo. him "'ho hilS Il hellrt or

gi~es ttlr ",hilt ht is heed/ul." (Qaf, 37)

~ ~S·H e .:i5J1i ~~ :rl'; t

"And remind (by preuching tht Qu.'un, 0 Munummud 4:) /0'

verily, reminding profiu the believer!." (Adh·Dhariyit. 55)

~ ~J;.li :,.; A j1 (f) or;. :lI 4~~ t:; t

"And nOW run yoa knolf' thut he migh, become pure (/rom sins)1

Or ht might rectil't admonWQ/I, and the admonition might profif

him?" (·Aba .... 34)

The Noble Qur':in abounds in verses that take up admonition as

a basis for Do'wah (call to the way of Allah,) and a means to

achieve the reformation of individuals and communities. Whoever

takes a look at the pages of the Noble Qur'5.n will find that the

phenomenon of the style of admonishment IS fe lt In many verses.

Sometimes we sec it th rough reminding people to fear Allah, and at

other times by praising the efTcct of reminding, by using

admonition as an expression, by calling fo r advice, by following

the path of guidance, by incitement to competitiveness, and by

using an intimidating style. Thus the reader finds that the

phenomenon of admonition is widespread In the words and

meanings of the Noble Qur'5.n in several styles. This assures every

242 ~~~~~~~~~~~~~~~~~~",,~P.nTh~

in sightful man that admonition in the Noble Qur' :in is extremely

important in rai,ing souls on goodness. guiding them to all that IS

right. and making them to be receptive 10 guidance.

In my point of view, the method of the Qur'i1n concerning

admonition is characterized by the following:

1. The Call of Conviction, which is accomp;lI)ie

the sympathy of the idividual or to denunciation of the evil. This

style has its connotations, which arc effective on one's feelings and

heart. liere are examples of these calls in their various st yles:

- Its call to children: the Qur'an declares:

~::J•.•. ' ~iU. ..-.!".,!'._" \ '"-"'-"'. ~._." ~ • -':-J<.'. !.~I ·":t' -U,-'"-".--".; c.; _ .,,.r.'".-J • ._;_.,. ... ~. ,. ...".,..,"-, J"• ~"'"

"And ( remember) K'hell Luqman laid '0 his SOli ,,'Ilell he lI'IlS

Ild.is;ng him: "0 my son! Join nor ;n worship OIMrs with Alliih,

Verily joining othus in ,,'orsh;p "'ilh AfNih is Il great Znlm ( wrong)

indu d," (Luqman, 13)

and in the words or Nu~ (Noah) itiB:

~ &P 2 ~1-,G! ~J ~,

"0 my Jon, embark "'ilh as, alii} do nOI he 1I';lh Ihe disbelievers,"

(1 IUd, 42)

- Its call to women: the Qur'an declares:

~ 4j:'Ji ri ~ ~" C,!; .jl:~ '; ,~,;,C; ~; ~l ;:..;£, iii :I'ff ;3'; ~;,

"And (umt'mIH-r) "'hm the angds said: "0 Mllr)'Qm ( Mllry)!

Vu ify, Alllih luu choun }'OU, purifit'd you (from p

dislulief), and chasen you uho.e the "'omen oflhe 'Alllmin (mankind

and jinn) (of hu lifelimd ," Vi.I 1m",", 42)

~ ' ,.-" '-, .. , ",

.. , ~ ... ! J:.lll;; \oJ

,\11.",

"0 ,,';res o/the PrOphel! You are nOllike any otMr ,,'omm, /f}'on

ku p your duty (to AlIiih} .. ," (Al-A~z3b, 32)

- Its call to nations: the Qur'an declares:

EIT

-1., " i'-"Ji tJ. if,!, •

"0 my people! Verily, ),ou huve ",ronged yourseive,' by

wOrJhippin!: tM coif. So turn in repentuncl! to your Cuutor und

kill yourselves (1M ilUlocent kill 'hI! ",rongdlMrs "mong )'011).,."

(AI.Baqarah, 54)

- Its call to Believers; the Qur'an declares:

~ ~; E ~I ~ 1" ".Ji; j!l\ I} / -I t::.:1; &;JI rt.f..i. ,

"0 you lI'ho belieul Suk help in patirnu and As-Salt (rhe prayer).

Traly! Allrih is wilh As-St.birin (Ihe plJlienl}," (AI . Baqarah, 15»

1: 'E.; ! ., ;.t 1) j;i ~J _Ar;. ~ ~I I}ji 1;::1; &.JI(,:,'i!;: ,

"0 ),ou ",ho he/ie"e/ Feu' Alltih (by doing ull thul He has ordered

and by abstaining from allthlll Ht h"5 forbidden) /lS He should he

feured, (Ohey lIim. he Ihunkful 10 /lim, und rl!ml'mber Him

u/,.'u)'s), und die not excepl in u stille IIf J.ff{lm ("s Muslims (,.'ith

comp/tle submission to AI/tih)) " (AI 'Im ran , 102)

- Its cal! to the People of the Book: Ihe Qur'an dedares:

. .a:! ·f i i -11 D '~f h~' I' ~;~ t:'. ~ JI He; ;:('"11 ' :'...: ;;, l.

~~~ ,- ,~~ 'r~" .CO' 'r"""' ..... "'. " T

~ ... I~;/.

"S,,)' (0 Muhummod $) "0 peopfl! of the SCriPIUre (Jews and

Chris/iuns) .. Come /0 II word Ihul is jun belll'un us lind ),011, that lI'e

worship none bUI AI/tih (Alone), Imd /Iour we Ilssociule no pUr/ners

lI'ilh /lim .. ," (AI 'Im",n, 64)

- Its cal! to Mankind: the Qur'an decla res:

~ S}.!.j ~ ~ ~ ZtJ~ ~ 41 ~~ \,~I J.(ll ~t ,

"0 munki",llWllrship y"ur Lord ( Allah), Wbo cuuled ),OU and

thou lI'bo were before YOIl 50 that ),ou may becomr AI-Mut/uqi"" (Ihl!

piOUl - .fee V.1 .. 1)." jl\ l·B aqarah, 21)

Such calls abound lfl the Noble Qur'iin.

2. The Narr~live Style: which is accompanied by a moral and

elTect;ve admonition:

This style has its psychological efTects, intellectual impressions,

and its motivational efTect on man's logical mind. The Noble

Qur'iin employs it in many places, especially in the stories of the

Prophets with their people. Allah !Ii endowed His Messenger ij:

with the ability to relate the best narratives, and revealed to him

the best of speech, so that they may become signs to the people,

and a support for the Prophet $. The Qur'an declares; « n. ~r.~ ~ ~l t:;..:,1 r; ... /.iil ~~;l ,;j;"k, ~ :;. ,

"We relate unto you (Muhammad 4:) the Mst 0/ stories ,hrOllgh

Our Re ~el4tions unto you, o/this QIIl"'an. And be/ore this (i,I.'. be/ore

the roming 0/ Divine Reufation to )'ou). you weu among rholl.' "'ho

kuw nothing IIbnut it ( rhl.' Qur'lIn) . " (Yll.ur.l) and:

« , . ~tf ~ ':I:t; Jot ,i)1 ~ ,

Those wue tM 10K'ns K·hose story We uillte unl" >·ou (0

Muhummlld #;) ... " (At_A'rH. 101)

"1Ia.! tlleu conu to you the slory,,/ !tfiua (Moses}!" (An·Niri'il, 15)

~ :.;>!l; f'9. "" ",; ;il j; ,

" lIuI the story reached you, ,,/ the honored guests (thrl.'l.' angels;

Jibri; (Gabriel) along K'ilh another IK'o) of Ibrahim ( Abruham}?"

(Adh_Dhliriyal, 24)

The Noble Qur'an abounds in the stories of the Prophets 8

with their people. Sometimes the story is repeated in several

chapters of the Qur'an with the aim of showing in a new sty le.

diITerent from the pervious ones. This is intended for appreciating

the miraculous nature of the Qur'an in its magnificent style and

unique exposition on the one hand and for highlighting another

lesson that lies within the verses and an: renected beyond the words

and meanings, which may not be realized except by scholars, and

those who appreciate the meanings of the Noble Qur'an. Let us

give an example:

The story of Moses 3: with Pharaoh is mentioned time and

again in the Noble Qur'an. Let us choose two of these stories and

compare them so that the reader may realize the secret behind this

repetition. The first story is given in Sarah Al-A'r:if:

-iJ..11 J. jj \ -:.; J iI" J.:; S ~y!(.;.~.;. j;':;.Jl S';A....,.; Jli;,

.:..t l:i!. ~ ' .. ~ r ~t j~ "'" \ _ r.. > ... "'·,~;''-':'1• 7..,;. ';..'..', ' : ..;. .,:.l,; . r"<.".j .. ~ ';:;' 'c ~ '. . ~ ": i[ ~_ ." i >

~ ~ :.d ~ li~ ~I~'; -.:)it a ~~ ·~:.Ii ~ ~ t .:.t 1;;

"And MUSil (Moses) said: "0 fir'uua (Pharaoh)! Vtrily, 14m II

Messenger from 'he Lord of the 'Alamin (mankind, Jinn a"d (lit Ihut

exists). "Proper it is/or me 111m I su)' norhing concerning Alltih but

the truth. h,deed J h .. otl come unlo you from yOlIr 1. 000d wilh u ckar

proof So tel the Chi/dun 0/1$,,,1'1 depurl ulang ",ilh me." (Fir'aun

(Phuraoh)) said: " Ijyollhape come with a sign, show il forlh, if you

art one of those who teflthe trlllh," 11u!n (Musa (Moses)) Ihrtw his

Slick and behold! 1,,,,,1£ a serpent, manifest!" (A!.A'rlif. 104·101)

The second story occurs in the Srmlh of An-Niizi'ilt

~ ji; CO (). J.1 W J~ ~;; e·..-;: .....,,',m /1)"\ ~; ;,.;~ ~ iii ~; :,.,.;. .;1·1 ~ ,.

;;1 't ell ;;.;; ~kl Q i.$Ji ~<;T :.:.;; (i) ~;;:; ~; Jt ;C~l; iii t) J ~l J

i~ 4i 4 i.L 0 S~'-ib iJ.,11 j~ ~ ::.:t G> J.'\<' ~ t1 JUi ® .:s~G ;<::::; c!) ~

" jiO c:l

" Ilas thert come to )'ou Ihe story of Mlisa (Mous)! When his

Lord eaJfed him in Ihe saend valley of Tu,,·a. Go to Fir 'aun

(Pharaoh); verily, Iu! has transgreJsed beyond all haunlh (in erimell,

sins, polytheism, disbdief) . And say 10 him: " Wollld you purify

yourself (from Ihe sin of disln/ief by becoming a believer Jf" And

thut / guide you 10 your Lord, so ,'0 11 shouldfear lIim! Then (Musu

(Moses) ) showed him the greul sign (mirac/Uj, But (Fir'alln

( Phuraoh)) belied and disobeyed. Then be tllrned his back, striving

(uguinsl Alliih). Then he gu/hered (his Mop/e) and cried aloud,

Saying: "/ am YolIr ford, most high." So AIlIiIr seized him with

punishftU!nt for Iru last and first transgression. (Tafsir AI-Tabari)

Yerify, in thill is an instructive admonition for whosoever ferus Alllih."

(An,Na";'''t, 15,26)

Comparing the two Mories, we notice these differences:

1. The first is long and detailed, while the second is short and

concIse.

2. There is a great difference between the styles, whether

concerning the verses and their junctures, in their length or

shortness, 11l their meanings and structures, or in the imperative

and prohibitory structure.

3. Stressing the moral in Surah Al,A'raf !IIeludes:

a. Establishing evidence against Fir·awn.

b. Highlighting the miracles proving the truthfulness of Miisa.

c. The dia logue which took place betwccn MiisIi and the

magicians.

d. The magicians' belief after the evidence was established.

e. Threatening Pharaoh.

f. The indifference of the magicians about the threat after they

believed.

g. Punishing the people of Fi r'awn by dry years and lack of

harvest.

h. AIIIih's punishment to them by means of drowning,

In Surah An-Nazi'i;t, the stress falls on:

a. Alliih's destruction of Fir'awn for claiming to be the Lord.

b. Giving an example to those who wish to remember and fear

AlIiih.

3, Qur'anie Guidance: which is accompanied by recommendations

and admonishment:

The Noble Qur'an abounds in verses accompanied by

ra:ommendations, and texts coupled with admonition, which

direct the rt

this life, and the Hereafter, liS well as the formation of his body,

mind and spirit, and his preparation to become a caller to the way

of Alliih and one who strives in His path.

The Noble Qur'an has a great e!Teet on the hearts and souls of

man. When a Muslim hears the words of Allflh recited, his heart

becomes lender and his soul aspires to them, and his spi rit is

moved. Then he pledges \0 Allah 'Ii that he is going to take their

admoni tion, respond to their fC/;ommcndations, carry out their

orders, lind avoid their prohibitions. This is because they are

revealed by the \Vise and the Praiseworthy. They include a healing

for his ailments and a preventive medicine for the diseases of the

body and heart. Here arc some of these directive examples in the

Noble Qur'iin:

u. The Qur'an declares:

~t ';'-:JiJ ~i ,,;.0; (,;:;.1 .;!V~ a;-:, oJ; i1P 1; ~t \.,~I; ,

, ,:.~'- ·,1 :""'~ " " \ ,<". _ ~ ... ,~1 \ i,"t\J' ~ r,;,:it. 't":''''';--'1''J ..,~.'.i.\, ';G .iiJ' o.Cl' ;';1\."... J~ d, rJ

~>.!h0 ~~ ...::r61 $~~J ;,)<-:, ~¥ 0 ~;;HI~ ;: ;,~.;. '{ f. 1 ,,';1

;"G.;.:il;'1 6 ) j': .::,.,¥; $ 4 ~\~ &,A ';~ :1; .A, ':' ~ -:.il (~ '

Ii'; ~ Gj :0 G"; ~ :.,,:1JI $'-1.;:; j;-§'f .,;.i\ 1) ;.~ ,(i;"~ 1) ~tll

, '" 1; ~ ~t [,f)!l.! '.'.t I.!.: ~!; ./il l;ll; ~~ 1;:;1; } ,:.:1:

"Worship AI/tih tlndjoin 1I(JIf~ II'ilh lIim in li!Or~hip; tlnd do good

to purents, kinsfolk, "rphalls, Al-Masakin (the poor). the neighbor

who is lIear of kin, the neighbor ,..ho is a Jtrallg er, the compllIIion hy

your sid~, the II"'Yfurcr (you mu t) , alld those ( sla .. es) ..,hom your

right handJ posseJJ. Peril)'. AIMh does not like such a l' tlte proud und

boosl/ul, Those II'ho are miserly tlnd enjoill miserliness on other mell

ulld hid" what Alliih has besloII'ed UpOIl Ihem 0/ His BOllnlies. Alld

We ha~e pr~par~d fOl' 'he Jjsbdi"ve~s u disgruceful tOl'm""I. And

(tl/Jo) 'hose ..,ho JfH!nd of their ~ub5tallc~ fO be U~II of m"n, tlnd

",,/iUt IIOt in If fltih und rh" Lasl Day (rh"y tlre the frie:ndJ of Shlliran

248 ",,,,",,,",,,",,,",,,",,,",,,",,,",,,",,,",,,",,,",,,",,,",,,",,,",,,",,,",,,",,," "'""""

(SlItan)) and wh(HI'er '/lin Shui/un (Sillan) tu /I compunion; then

",fuu /I duudJul companion he has!" (An·Nisa, 36-39)

b. The Qur'an declares:

) G:J ~I .:1~ ~~t ~~ i~,F:l i."49-~ ;~l11 iJ','.-:' ~j 45.;.i'; 1

, ~~.;; ( ~1;; w.~ 1; -1\ 1,1.# ~ t::.;¥

"And your Lord hDS decreed Ihut you H!(Jr...Jup nOn~ but lIim. And

thaI you be dutiful to your ptUenfJ. If one of them or bolh of ,hem

attain old age in your fife, 111.1' nOI 10 them II word of disrespect, nor

shout III them hal addreu lhtm in terms of honor. And fower unto

them the wing of slIhmission and humilily through mercy. und IUY: