Бошиглогч Якуб: Үлгэр жишээ аав

Бошиглогч Юсуф (Иосеф), алейхи ас-салам(түүнийг адислах болтугай), түүх нь мөнхийн сүнслэг байдлыг агуулдаг, ёс суртахуун, уран зохиолын хичээлүүд, бусад олон дунд. Эдгээр мөнхийн сургамжуудын нэг бол Бошиглогч Якубын уран яруу дүрслэл юм (Жейкоб) (зэрэг) үлгэр жишээ дүр, Энэ нь түүний гуйвшгүй итгэлийн гэрчлэл юм. Коран судар түүний эцэг эх, итгэгчийн хувьд мэргэн ухаан, бурханлаг мэдлэгийг дараах ишлэлд онцлон тэмдэглэсэн байдаг.: "Бас үнэхээр, Тэр бидний түүнд сургасан зүйлийн учир мэдлэгтэй нэгэн байв, Харин хүмүүсийн ихэнх нь мэдэхгүй." (12:68)

Бошиглогч Якуб (зэрэг) хүлцэнгүй зан чанар нь түүний хүнд хэцүү сорилтуудын туршид илт харагддаг, Энэ нь түүний гэр бүлийг хамарсан. Ибн Кайим Аль Жаузия хэлэв: “Иман (итгэл) хоёр хагас юм: Үүний тал нь тэвчээр, нөгөө тал нь талархал юм."¹ No doubt, Бошиглогч Якуб (зэрэг) demonstrated those qualities repeatedly throughout his hardships.

My intention is to focus on his role model character, as depicted in Chapter Yusuf in the Qur’an. Ibn Kathir explains that Prophet Ya`qub (зэрэг) had twelve sons among whom Yusuf (зэрэг) was the most honorable. This is in a хадис (saying of the Prophet), narrated by Abu Huraira. Энэ хадис also confirms Prophet Ya`qub’s (зэрэг) honorable status. Some people asked the Prophet Muhammad 3 :”Who is the most honorable amongst the people?" Тэр хариулсан, “The most honorable among them is the one who is the most Allah-fearing.” They said, “O Allah’s Prophet! We do not ask about this.” He said, “Then the most honorable person is Joseph, Allah’s Prophet, the son of Allah’s Prophet (Ya`qub), the son of Allah’s Khalil [Бошиглогч] Ibrahim.” (Сахих Бухари)

Ya`qub’s Wisdom: His Parenting Style

"Тэр хэлсэн, 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. Үнэхээр, your Lord is Knowing and Wise.” (Коран судар, 12:5-6)

Ya`qub’s (зэрэг) wisdom as a father prevails in his remarkably nurturing and supportive response to Yusuf (зэрэг) 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 (зэрэг) response, reveal a close relationship between father and son. According to the Sharaawy, the usage of the phrase “Ya bunaya” (O my son) Энэ үзэл бодлыг олон эрх баригчдаас олдсон Бошиглогчийн жинхэнэ хадисээр бэхжүүлдэг, indicates endearment and love.² Yusuf was still very young and dependent upon his father. Using the appropriate rhetoric and parenting style, Ya`qub (зэрэг) delivered counsel with utmost wisdom. Нэгдүгээрт, he acknowledged the importance of Yusuf’s (зэрэг) dream and validated his experience by reminding him of God’s (swt) blessings upon him and his ancestors. Хоёрдугаарт, he counseled Yusuf (зэрэг) to keep the dream a secret; ингэж, displaying depth of insight into human nature. Instead of perpetuating unnecessary feelings of rejection between Yusuf (зэрэг) and his ten older sons, Ya`qub (зэрэг) highlighted Satan as the perpetrator of wrong doings. He avoided highlighting any flaws, due to envy, in his sons’ characters, гэхдээ, оронд нь, he brought Yusuf’s (зэрэг) attention to Satan, as the source of potential conflict between him and his siblings.

This encounter between father and son points to the importance of developing family relationships based on openness and transparency. By responding with genuine concern to their children’s experiences, parents keep a steady channel of communication open for future dialogue and counsel. Цаашлаад, there is a valuable message to teach children compassion by using rhetoric, which encourages empathy and love, especially among siblings. According to modern psychology, Prophet Ya`qub’s parenting style is “authoritative.” This is the most effective parenting approach among the three parenting styles identified as “permissive,” “authoritative,” and “authoritarian”:

"Authoritative parents take a different, more moderate approach that emphasizes setting high standards, being nurturing and responsive and showing respect for children as independent, rational beings. The authoritative parent expects maturity and cooperation, and offers children lots of emotional support.”³

Ya`qub’s Patience: An Appropriate Response

As the story unfolds, the Qur’an describes Prophet Yusuf’s (зэрэг) brothers as harboring ill feelings towards their younger brother and accusing their father of favoritism. After seeking their father’s approval, they take Yusuf (зэрэг) on a leisure trip with the intention of getting rid of him. They throw him in a well and return to their father to relay the false news of his death.

“And they came to their father at night, weeping. Тэд хэлсэн, ‘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. [Жейкоб] гэж хэлэв, ‘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, Ya`qub (зэрэг) responded to the news of Yusuf’s (зэрэг) 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 (зэрэг) suspicions:

“They claimed that this was the shirt Yusuf was wearing, when the wolf devoured him, being stained with his blood. Гэсэн хэдий ч, they forgot to tear the shirt, and this is why Allah’s Prophet Ya`qub did not believe them. Харин ч, 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 (зэрэг) 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, Subhanana Та байна, Exhalted is He, for help. He chose to avoid provocation or frustration. Бошиглогч Якуб (зэрэг) тэвчээрийг төр гэж үлгэрлэдэг, Энэ нь зовлон зүдгүүрийн үед тууштай байх зориг, шийдэмгий байдлыг шаарддаг. Тэрээр гэр бүлийн зөрчилдөөнтэй үед тэвчээртэй байхын тулд эцэг эхчүүдэд үлгэр жишээ болдог, зохистой нөхцөл, тохиромжтой цагт шийдлийг идэвхтэй, ухаалгаар эрэлхийлэхийн зэрэгцээ. Энэ бол итгэгч хүнд байдаг зан чанарын үндсэн чанар бөгөөд зовлон зүдгүүрийн үед түүний зан чанарыг тодорхойлдог. Жудит Орлофф, UCLA-ийн сэтгэл судлалын клиникийн туслах профессор, тэвчээрийг хүчирхэгжүүлэх мөн чанарыг баталдаг:

“Тэвчээртэй байх нь идэвхгүй байдал, огцрох гэсэн үг биш, гэхдээ хүч. Энэ бол хүлээлтийн сэтгэл хөдлөлөөс ангид байх дасгал юм, харж байна, мөн хэзээ үйлдэл хийхээ мэддэг."⁵

Якубын Да'ва (Дуудлага хийх) түүний гэр бүлд: "Тэнцвэртэй" хандлага

After a focus on the events that Prophet Yusuf (зэрэг) underwent in Egypt, the Qur’an revisits the story of Ya`qub (зэрэг), his older sons and younger Benjamin. The sons are now in a despondent state. They had suffered from the drought that affected the region and were gradually undergoing a spiritual change indicated by feelings of remorse and despair. By that time, Yusuf (зэрэг) had reached a high position as financial advisor, in charge of all the storage units in Egypt. The wheel had turned a full circle and now Yusuf (зэрэг) had advantage over his brothers. It is under those circumstances that Ya`qub’s (зэрэг) sons urge him to send Benjamin with them to Egypt to claim his share of goods. The Qur’an describes Ya`qub’s (зэрэг) response:

“He said, ‘Should I entrust you with him except [under coercion] Би чамд түүний ахыг өмнө нь даатгасан шиг? Гэхдээ Аллах бол хамгийн сайн хамгаалагч юм, Тэр бол нигүүлсэгчдийн хамгийн нигүүлсэнгүй нь мөн.” Тэд ачаагаа нээх үед, Тэд бараагаа өөрсдөдөө буцааж өгснийг олж мэдэв. Тэд хэлсэн, ‘O our father, юу [илүү] бид хүсч болох уу? Энэ бол бидэнд буцааж өгсөн бидний бараа юм. Тэгээд бид гэр бүлийнхээ хэрэгцээг хангаж, дүүгээ хамгаалж, тэмээний ачааг нэмэгдүүлнэ; Энэ бол хялбар хэмжилт юм.' [Жейкоб] гэж хэлэв, "Чи түүнийг авчирна гэж Аллахаас амлах хүртэл би түүнийг хэзээ ч чамтай хамт явуулахгүй [буцаж] надад, Хэрэв та дайснуудад хүрээлэгдэхгүй бол.’ Мөн тэд амлалтаа өгөх үед, тэр хэлсэн, 'Аллах, бидний хэлсэн зүйл дээр, Гэрч байна.” Тэгээд тэр хэлэв, 'Хөвгүүд минь, нэг хаалганаас бүү ор, харин өөр өөр хаалгаар ор; мөн би чамд тусалж чадахгүй [-ийн тогтоол] Allah at all. The decision is only for Allah; upon Him I have relied, and upon Him let those who would rely [үнэхээр] rely.’ And when they entered from where their father had ordered them, it did not avail them against Allah at all except [it was] a need within the soul of Jacob, which he satisfied. And indeed, Тэр бидний түүнд сургасан зүйлийн учир мэдлэгтэй нэгэн байв, Харин хүмүүсийн ихэнх нь мэдэхгүй." (12:64-68)

In this interaction between father and sons, Ya`qub (зэрэг) is instructing with the intention of rectifying the wrongdoings, committed by his children. He alludes to God (swt) as the Guardian, Энэрэнгүй, and Witness. He first reminds his sons of their broken trust with Yusuf (зэрэг) so that they may not repeat it with Benjamin. He however does not negate God’s (swt) attribute as the ultimate Guardian. Цаашлаад, he holds them responsible for their actions by obtaining an oath for Benjamin’s safe return and reminding them that God (swt) is a Witness over those events. This is incredible spiritual rhetoric, which arouses feelings of remorse and mindfulness of God (swt) by appealing to the sense of right and wrong. This type of rhetoric is however proceeded by very practical advice. Ya`qub (зэрэг) 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 (swt) decree will finally avail in spite of his advice. The Qur’an attests to Ya`qub’s exemplary character. God (swt) describes him as the possessor of divine knowledge.

онд Tafheem, Al Maududi best explains Prophet Ya`qub’s (зэрэг) state:

Товчхондоо, as far as it was humanly possible, he took all the precautionary measures to avoid every possible risk. чиг хандлагад нийцүүлэн хүргэн болон тэдний эцэг эх, 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; Харин бусад хүмүүс зөвхөн “Аилах-д итгэх итгэлд” найдаж, асуудлаа шийдвэрлэх ямар ч бодит арга хэмжээ авдаггүй..⁶

Энэ бол эцэг эхчүүдэд тулгарсан аливаа асуудалд Бурханы хүчийг үгүйсгэхгүйгээр дэлхийн шалтгаан, үр дагаврыг энгийн зүйлд тооцсон практик шийдлээр хандах сургамж юм. (swt) мөн тэдний үйл хэргийн үр дүнд Түүний хүсэл. Бошиглогч Якуб (зэрэг) Хүүхдийн хүмүүжилд эелдэг байдлаараа үлгэр дуурайл болж, зааварчилгаа өгдөг ч Бурханыг байнга сануулдаг. (swt) үг болон үйлдлээр дамжуулан оршихуй.

Якубын найдвар: Тууштай залбирагч

Дараах үйл явдлууд хөвгүүдийн аавтайгаа харилцах харилцааг улам дордуулдаг. Yusuf (зэрэг) 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 (зэрэг). Yusuf’s (зэрэг) 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. Бошиглогч Якуб (зэрэг) is deeply saddened, but never fails to return to God (swt) 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 (swt) as the All-knowing. Even though he felt tremendous grief over Yusuf (зэрэг), he did not despair from the mercy of God (swt), and he relays that to his sons as he asks them to continue searching for Yusuf (зэрэг). This indicates that Ya`qub (зэрэг) did not shun his sons out completely but continued to remind them to take heed in God (swt) and gave them counsel.

“O my sons, go and find out about Joseph and his brother and despair not of relief from Allah. Үнэхээр, no one despairs of relief from Allah except the disbelieving people.” (Коран судар, 12:87)

Yaqub’s Certitude: A Trait of a Sound Heart

Ya`qub (зэрэг) 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 (swt), with the initiative to continue his service to humanity through da`wah (call to God’s religion). Энэ тохиолдолд, da`wah was to his closest family members, his own sons. God (swt) also instructed the Prophet Muhammad ﷺ to invite his family to Islam first and foremost:

“And warn your closest kindred.” (Коран судар 26:214)

This kind of gentle rhetoric no doubt caused the children to feel remorse. Their wrong actions, of plotting against Yusuf (зэрэг), 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 (swt) to seek solace and patience. His certitude that the dream would unfold kept him steadfast.Prophet Ya`qub (зэрэг) 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 (swt) 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 (зэрэг) Ах нар сэтгэлийн өөрчлөлтөөс үүдэлтэй ёс суртахууны томоохон өөрчлөлтийг туулж, улмаар буруу зүйл үйлдэгчээс наманчлахыг эрэлхийлж, ааваасаа өршөөлийн төлөө залбирахыг хүсдэг гэмшсэн хүн болж хувирсан.. Энэ нь Бурханых байсан (swt) бүх үйл явдлаар дамжуулан зарлиг гаргах, Якубыг дахин нэгтгэх (зэрэг) Юсуфтай гэр бүл (зэрэг) Мөрөөдөл нь бодит байдал болж хувирдаг сайхан дүр зурагт.

Эцэг эхийн хувьд, Ya`qub (зэрэг) хөвгүүдийнхээ дуулгаваргүй байдлаас болж зовж шаналж байсан ч итгэлийг нь сэргээх эрхэм зорилгынхоо төлөө тэдний амьдралд оролцсон хэвээр байв.. Түүний "эрх мэдэлтэй эцэг эхийн хэв маяг" нь түүнийг хөвгүүддээ ёс суртахуунтай, улмаар ёс суртахуунтай байхыг хүсдэг "хүмүүжилтэй", "хариуцлагатай" эцэг эх гэж дүрсэлдэг., тэр тэдний наманчлалыг сурталчлахын тулд мөргөл, зөвлөгөөгөөр бүх хүчин чармайлтаа эрэлхийлсэн. Each tribulation brought him closer to His creator. Эцсийн эцэст, God (swt) does not waste the faith of those who have таква (сүсэг бишрэл) 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&category=148 [↩]
2. http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=76&tSoraNo=12&tAyahNo=5&tDisplay=yes&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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