Prophet Ya`qub: A Role Model Father

Prophet Yusuf’s (Joseph), alayhi as-salaam(blessings be upon him), story carries timeless spiritual, moral and literary lessons, among many others. One of those timeless lessons is the eloquent portrayal of Prophet Ya`qub’s (Jacob) (fel) exemplary character, which stands as a testimony to his unshakeable faith. The Qur’an highlights his wisdom and divine knowledge as a parent and a believer in the following verse: “And indeed, he was a possessor of knowledge because of what We had taught him, but most of the people do not know.” (12:68)

Prophet Ya`qub’s (fel) forbearing nature is evident throughout his difficult trials, which involved his own family. Ibn Qayyim Al Jawziyya said: “Iman (ffydd) is two halves: Half of it is patience and the other half is gratitude.”<sup>1</sup> No doubt, Prophet Ya`qub (fel) dangosodd y rhinweddau hynny dro ar ôl tro trwy gydol ei galedi.

Fy mwriad yw canolbwyntio ar ei gymeriad model rôl, fel y dangosir yn Chapter Yusuf yn y Qur’an. Mae Ibn Kathir yn esbonio bod y Proffwyd Ya`qub (fel) yr oedd gan Yusuf ddeuddeg o feibion ​​yn eu plith (fel) oedd y mwyaf anrhydeddus. Mae hyn mewn a Hadith (dywediad y Prophwyd), wedi'i hadrodd gan Abu Huraira. fel y gostynger ei feichiau ef Hadith hefyd yn cadarnhau'r Proffwyd Ya`qub's (fel) statws anrhydeddus. Gofynnodd rhai pobl i'r Proffwyd Muhammad ﷺ :“Pwy yw'r mwyaf anrhydeddus ymhlith y bobl?” atebodd, “Y mwyaf anrhydeddus yn eu plith yw'r un sy'n ofni Allah fwyaf.” meddent, “O Broffwyd Allah! Nid ydym yn gofyn am hyn.” Dwedodd ef, “Yna, y person mwyaf anrhydeddus yw Joseff, Proffwyd Allah, mab Proffwyd Allah (Ia`qub), the son of Allah’s Khalil [Sefydlu Cartref Islamaidd pur] Ibrahim.” (Sahih Bukhari)

Ya`qub’s Wisdom: His Parenting Style

Ni bydd yr hyn sydd ddrwg yn cynhyrchu dim ond trallodroedd wedi i mi sefyll y tu ôl iddo a gollwng ei ysgwyddau, O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed Satan, to man, is a manifest enemy. And thus, will your Lord choose you, teach you the interpretation of narratives, and complete His favor upon you and upon the family of Jacob, as He completed it upon your fathers before, Abraham and Isaac. Yn wir, your Lord is Knowing and Wise.” (ni chaniateir byth i ŵr orfodi ei wraig i gael rhyw ag ef, 12:5-6)

Ya`qub’s (fel) wisdom as a father prevails in his remarkably nurturing and supportive response to Yusuf (fel) who approached him to share his dream of the eleven stars, the sun and moon prostrating for him. The above verses, which describe Ya`qub’s (fel) response, reveal a close relationship between father and son. According to the Sharaawy, defnydd yr ymadrodd "Ia bunaya" (O my son) in Arabic, yn dynodi serch a chariad.² Roedd Yusuf yn dal yn ifanc iawn ac yn ddibynnol ar ei dad. Defnyddio'r rhethreg a'r arddull magu plant briodol, Ia`qub (fel) rhoddodd gyngor â doethineb llwyr. roedd yr erthygl hon yn ddefnyddiol iawn, roedd yn cydnabod pwysigrwydd eiddo Yusuf (fel) freuddwydio a dilysu ei brofiad trwy ei atgoffa o brofiad Duw (Mae'n ymwybodol pam ei bod hi'n anhapus a beth mae hi ei eisiau) bendithion arno ef a'i hynafiaid. Trwy briodi byddai ail wraig yn rhoi’r hawl i’r wraig honno a’i phlant gael cyfran gyfartal o gyfoeth dyn nid yn unig y byddent yn cael cymorth tad yn eu magwraeth y mae merched yn ei anwybyddu’n bennaf pan glywsant am ail briodas., cynghorodd Yusuf (fel) i gadw'r freuddwyd yn gyfrinach; thus, yn dangos dyfnder dirnadaeth i'r natur ddynol. Yn hytrach na pharhau teimladau diangen o wrthodiad rhwng Yusuf (fel) a'i ddeg mab hynaf, Ia`qub (fel) amlygodd Satan fel y sawl sy'n cyflawni camweddau. Roedd yn osgoi amlygu unrhyw ddiffygion, oherwydd eiddigedd, yng nghymeriadau ei feibion, ond, yn lle, daeth ag Yusuf's (fel) sylw at Satan, fel ffynhonnell gwrthdaro posibl rhyngddo ef a'i frodyr a chwiorydd.

Mae’r cyfarfyddiad hwn rhwng y tad a’r mab yn tynnu sylw at bwysigrwydd datblygu perthnasoedd teuluol yn seiliedig ar fod yn agored ac yn dryloyw. Trwy ymateb gyda phryder gwirioneddol i brofiadau eu plant, rhieni yn cadw sianel gyfathrebu gyson ar agor ar gyfer deialog a chwnsler yn y dyfodol. eu bod yn gymeriad da a duwioldeb, mae yna neges werthfawr i ddysgu tosturi i blant trwy ddefnyddio rhethreg, sy'n annog empathi a chariad, yn enwedig ymhlith brodyr a chwiorydd. Yn ôl seicoleg fodern, Mae arddull magu plant y proffwyd Ya`qub yn “awdurdodol.” Dyma’r dull rhianta mwyaf effeithiol ymhlith y tri arddull rhianta a nodwyd fel rhai “caniataol,” “ awdurdodol,” ac “awdurdodaidd”:

Ni bydd yr hyn sydd ddrwg yn cynhyrchu dim ond trallodMae rhieni awdurdodol yn cymryd gwahanol, dull mwy cymedrol sy'n pwysleisio gosod safonau uchel, bod yn feithringar ac yn ymatebol a dangos parch at blant fel rhai annibynnol, bodau rhesymegol. Mae'r rhiant awdurdodol yn disgwyl aeddfedrwydd a chydweithrediad, ac yn cynnig llawer o gefnogaeth emosiynol i blant.”³

Amynedd Ya`qub: Ymateb Priodol

Wrth i'r stori ddatblygu, mae’r Qur’an yn disgrifio un y Proffwyd Yusuf (fel) brodyr fel yn coleddu teimladau gwael tuag at eu brawd iau ac yn cyhuddo eu tad o ffafriaeth. Ar ol ceisio cymmeradwyaeth eu tad, maent yn cymryd Yusuf (fel) ar daith hamdden gyda'r bwriad o gael gwared arno. Maen nhw'n ei daflu mewn ffynnon ac yn dychwelyd at eu tad i gyfleu'r newyddion ffug am ei farwolaeth.

“And they came to their father at night, weeping. They said, ‘O our father, indeed we went racing each other and left Joseph with our possessions, and a wolf ate him. But you would not believe us, even if we were truthful.’ And they brought upon his shirt false blood. [Jacob] nid oes unrhyw brawf o'r fath yn erbyn y dyn, ‘Rather, your souls have enticed you to something, so patience is most fitting. And Allah is the one sought for help against that which you describe.’” (12:16-18)

Unlike a typical parent’s reaction, Ia`qub (fel) responded to the news of Yusuf’s (fel) demise with great resolve. Even though he knew that his sons had committed a sin and were relaying false news, he decided to respond with patience. Ibn Kathir explains the sons’ paradoxical behavior and Ya`qub’s (fel) suspicions:

“They claimed that this was the shirt Yusuf was wearing, when the wolf devoured him, being stained with his blood. Serch hynny, they forgot to tear the shirt, and this is why Allah’s Prophet Ya`qub did not believe them. Yn hytrach, he told them what he felt about what they said to him, thus refusing their false claim.”⁴

In spite of his total awareness of the sinful nature of his sons’ actions, Ya`qub’s (fel) reaction lacked any harsh recourse and portrayed a character tempered with patience and wisdom. He did not hesitate to cast a doubt upon his sons’ actions, immediately sought “sweet patience” and called upon God, subhanahu wa ta’ala, Exhalted is He, for help. He chose to avoid provocation or frustration. Prophet Ya`qub (fel) models patience as a state, which requires resolve as well as the courage to be steadfast during afflictions. He stands as an example for parents to show patience during family conflicts, while actively and intelligently seeking solutions with in the appropriate context and appropriate time. It is a fundamental character quality that the believer possesses and that defines his disposition during tribulations. Judith Orloff, an Assistant Clinical Professor of Psychiatry at UCLA, affirms the empowering nature of patience:

“Patience doesn’t mean passivity or resignation, but power. It’s an emotionally freeing practice of waiting, watching, and knowing when to act.”⁵

Ya`qub’s Da`wah (Call) to his Family: A ”Balanced” Approach

Ar ôl canolbwyntio ar y digwyddiadau y Proffwyd Yusuf (fel) wedi digwydd yn yr Aifft, mae'r Qur'an yn ailymweld â stori Ya`qub (fel), ei feibion ​​hynaf a Benjamin iau. Y mae y meibion ​​yn awr mewn cyflwr digalon. Roeddent wedi dioddef o'r sychder a effeithiodd ar y rhanbarth ac yn raddol yn mynd trwy newid ysbrydol a nodwyd gan deimladau o edifeirwch ac anobaith.. Erbyn hynny, Yusuf (fel) wedi cyrraedd safle uchel fel cynghorydd ariannol, yn gyfrifol am yr holl unedau storio yn yr Aifft. Roedd yr olwyn wedi troi cylch llawn ac yn awr Yusuf (fel) wedi cael mantais ar ei frodyr. O dan yr amgylchiadau hynny y mae Ya`qub's (fel) meibion ​​yn ei annog i anfon Benjamin gyda hwy i'r Aifft i hawlio ei gyfran ef o'r nwyddau. Mae'r Qur'an yn disgrifio Ya`qub's (fel) response:

"Dwedodd ef, ‘A ddylwn i ymddiried ynoch chi ag ef ac eithrio [dan orfodaeth] as I entrusted you with his brother before? But Allah is the best guardian, and He is the most merciful of the merciful.’ And when they opened their baggage, they found their merchandise returned to them. They said, ‘O our father, beth [mwy] could we desire? This is our merchandise returned to us. And we will obtain supplies for our family and protect our brother and obtain an increase of a camel’s load; that is an easy measurement.’ [Jacob] nid oes unrhyw brawf o'r fath yn erbyn y dyn, ‘Never will I send him with you until you give me a promise by Allah that you will bring him [back] nid oes unrhyw wragedd wedi cyflawni ei rhwymedigaethau i'w Harglwydd, unless you should be surrounded by enemies.’ And when they had given their promise, Os wyt ti eisiau ail wraig gallwch fynd allan a chael un cyn belled a'ch bod yn gwybod na fyddaf yma pan ddowch yn ôl., ‘Allah, over what we say, is Witness.’ And he said, ‘O my sons, do not enter from one gate but enter from different gates; and I cannot avail you against [the decree of] Allah at all. Dim ond i Allah y mae'r penderfyniad; Yr wyf wedi dibynnu arno, ac arno Ef bydded y rhai a ymddibynent [yn wir] dibynna.’ A phan ddaethant i mewn o'r lle y gorchmynnodd eu tad iddynt, nid oedd yn llesg iddynt yn erbyn Allah o gwbl ond [oedd] angen o fewn enaid Jacob, a fodlonodd. Ac yn wir, he was a possessor of knowledge because of what We had taught him, but most of the people do not know.” (12:64-68)

Yn y rhyngweithiad hwn rhwng tad a meibion, Ia`qub (fel) yn cyfarwyddo gyda'r bwriad o unioni'r camweddau, ymroddedig gan ei blant. Mae'n cyfeirio at Dduw (Mae'n ymwybodol pam ei bod hi'n anhapus a beth mae hi ei eisiau) fel y Gwarcheidwad, Merciful, a Thystion. Mae'n atgoffa ei feibion ​​​​yn gyntaf o'u hymddiriedaeth doredig ag Yusuf (fel) rhag iddynt ei ailadrodd gyda Benjamin. Fodd bynnag, nid yw'n negyddu eiddo Duw (Mae'n ymwybodol pam ei bod hi'n anhapus a beth mae hi ei eisiau) priodoli fel y Gwarcheidwad penaf. eu bod yn gymeriad da a duwioldeb, mae'n eu dal yn gyfrifol am eu gweithredoedd trwy dyngu llw i Benjamin ddychwelyd yn ddiogel a'u hatgoffa mai Duw (Mae'n ymwybodol pam ei bod hi'n anhapus a beth mae hi ei eisiau) is a Witness over those events. This is incredible spiritual rhetoric, which arouses feelings of remorse and mindfulness of God (Mae'n ymwybodol pam ei bod hi'n anhapus a beth mae hi ei eisiau) by appealing to the sense of right and wrong. This type of rhetoric is however proceeded by very practical advice. Ia`qub (fel) asks his sons to enter the city of Egypt from different gates hoping to prevent a possible calamity. He concludes by reminding his sons that God’s (Mae'n ymwybodol pam ei bod hi'n anhapus a beth mae hi ei eisiau) decree will finally avail in spite of his advice. The Qur’an attests to Ya`qub’s exemplary character. Duw (Mae'n ymwybodol pam ei bod hi'n anhapus a beth mae hi ei eisiau) describes him as the possessor of divine knowledge.

a gall Allah wella'r holl unigolion a theuluoedd y mae cam-drin yn effeithio arnynt Tafheem, Al Maududi best explains Prophet Ya`qub’s (fel) gwladwriaeth:

In short, as far as it was humanly possible, he took all the precautionary measures to avoid every possible risk. Ar y llaw arall, he always kept this thing in view (and expressed it) that no human precautionary measure could avert the enforcement of Allah’s will, and that the real protection was Allah’s protection: and that one should not rely on the precautionary measures but on the favour of AIlah. Obviously only that person who has the real knowledge can keep such a balance in his words and deeds, who knows what kind of efforts are demanded of his human faculties bestowed by Allah for the solution of worldly problems, who also realizes that it is Allah alone Who has the power to make them a success or a failure. This is “what most people do not understand”. Some of them rely merely on their efforts and measures and discard trust in Allah; tra bod eraill sy'n dibynnu ar “ymddiriedaeth yn AIlah” yn unig ac nad ydyn nhw'n mabwysiadu unrhyw fesur ymarferol i ddatrys eu problem.⁶

Dyma wers i rieni fynd i’r afael ag unrhyw broblem a ddaw ar eu traws gyda datrysiad ymarferol sy’n ystyried achosion bydol neu ganlyniadau i faterion cyffredin heb negyddu nerth Duw. (Mae'n ymwybodol pam ei bod hi'n anhapus a beth mae hi ei eisiau) a'i ewyllys Ef i ganlyniad eu materion. Prophet Ya`qub (fel) hefyd yn fodel rôl yn ei agwedd dyner at rianta lle mae’n cyfarwyddo ond hefyd yn atgoffa’n gyson o (Mae'n ymwybodol pam ei bod hi'n anhapus a beth mae hi ei eisiau) presenoldeb trwy eiriau a thrwy weithredoedd.

Gobaith Ya`qub: Darparwr Dyfal

Mae’r digwyddiadau sy’n dilyn yn gwaethygu ymhellach berthynas y meibion ​​â’u tad. Yusuf (fel) who now has an established status in the land has plans to reunite the family. Benjamin, accused of stealing, is held back in the palace with Yusuf (fel). Yusuf’s (fel) brothers return to their dad in despair with the eldest son refusing to reunite with his father. He held himself accountable for Benjamin’s safety. Prophet Ya`qub (fel) is deeply saddened, but never fails to return to God (Mae'n ymwybodol pam ei bod hi'n anhapus a beth mae hi ei eisiau) and supplicate for the safe comeback of his children. In the beginning verses, he seeks “sweet patience.” He does the same now while referring to God (Mae'n ymwybodol pam ei bod hi'n anhapus a beth mae hi ei eisiau) as the All-knowing. Even though he felt tremendous grief over Yusuf (fel), he did not despair from the mercy of God (Mae'n ymwybodol pam ei bod hi'n anhapus a beth mae hi ei eisiau), and he relays that to his sons as he asks them to continue searching for Yusuf (fel). This indicates that Ya`qub (fel) did not shun his sons out completely but continued to remind them to take heed in God (Mae'n ymwybodol pam ei bod hi'n anhapus a beth mae hi ei eisiau) and gave them counsel.

“O my sons, go and find out about Joseph and his brother and despair not of relief from Allah. Yn wir, no one despairs of relief from Allah except the disbelieving people.” (ni chaniateir byth i ŵr orfodi ei wraig i gael rhyw ag ef, 12:87)

Yaqub’s Certitude: A Trait of a Sound Heart

Ia`qub (fel) continued to call his sons to submission and repentance through a relationship tempered with mercy and patience. His rhetoric in the Qur’an indicates a state of unremitting reliance on God (Mae'n ymwybodol pam ei bod hi'n anhapus a beth mae hi ei eisiau), with the initiative to continue his service to humanity through da`wah (call to God’s religion). In this case, da`wah was to his closest family members, his own sons. Duw (Mae'n ymwybodol pam ei bod hi'n anhapus a beth mae hi ei eisiau) also instructed the Prophet Muhammad ﷺ to invite his family to Islam first and foremost:

“And warn your closest kindred.” (ni chaniateir byth i ŵr orfodi ei wraig i gael rhyw ag ef 26:214)

This kind of gentle rhetoric no doubt caused the children to feel remorse. Their wrong actions, of plotting against Yusuf (fel), were spurred by the motive of seeking their father’s undivided attention. Their father did not desert them but continued to guide them while turning to God (Mae'n ymwybodol pam ei bod hi'n anhapus a beth mae hi ei eisiau) to seek solace and patience. His certitude that the dream would unfold kept him steadfast.Prophet Ya`qub (fel) exemplifies how parents should carry their responsibilities towards their children even when they are in a state of rebellion. His actions reflect a sound heart, connected to God (Mae'n ymwybodol pam ei bod hi'n anhapus a beth mae hi ei eisiau) through worship and solely seeking His pleasure. Believers cannot but ponder upon his exemplary character and consider the malleable character of human beings. Yusuf’s (fel) brothers underwent major moral changes stemming from a change of heart and consequently evolved from wrong doers to remorseful human beings who sought repentance and asked their father to pray for their forgiveness. It was God’s (Mae'n ymwybodol pam ei bod hi'n anhapus a beth mae hi ei eisiau) decree through all the events, to reunite Ya`qub’s (fel) family with Yusuf (fel) in a beautiful scene where the dream unfolds to reality.

As a parent, Ia`qub (fel) suffered through the disobedience of his sons but remained involved in their lives with a mission to rekindle their faith. His “authoritative parenting style” portrays him as a “nurturing” and “responsive” parent who expected his sons to behave morally and consequently, he sought every effort through worship and counsel to propagate their repentance. Each tribulation brought him closer to His creator. Yn y pen draw, Duw (Mae'n ymwybodol pam ei bod hi'n anhapus a beth mae hi ei eisiau) does not waste the faith of those who have taqwa (duwioldeb) and endure with patience. As the Qur’an addresses Prophet Muhammad ﷺ in Chapter Hud:

“And have patience (oh Muhammad) for Allah will not waste the reward of the righteous.” (11:115)

1. http://www.islaam.net/main/display.php?id=1194&categori=148 [↩]
2. http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=76&tSoraNo = 12&tAyahNa=5&tDisplay=ie&UserProfile=0&LanguageId=1 [↩]
3. http://www.parentingscience.com/authoritative-parenting-style.html [↩]
4. http://www.qtafsir.com/index.php?option=com_content&task=view&id=880&Itemid=67 [↩]
5. http://www.psychologytoday.com/blog/emotional-freedom/201209/the-power-patience [↩]
6. http://www.tafheem.net/tafheem.html [↩]

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