Ya`qub's Will and Testament to His Children upon His Death

This Ayah contains Allah's criticism of the Arab pagans among the offspring of Isma`il as well as the disbelievers among the Children of Israel Jacob the son of Isaac, the son of Ibrahim. When death came to Jacob, he advised his children to worship Allah alone without partners. He said to them,

مَا تَعْبُدُونَ مِن بَعْدِى قَالُواْ نَعْبُدُ إِلَـهَكَ وَإِلَـهَ آبَآئِكَ إِبْرَهِيمَ وَإِسْمَـعِيلَ وَإِسْحَـقَ

The previous verses have defined the religion of Sayyidna Ibrahim (علیہ السلام) and the essence of Islam. Now, these two verses bring before us another aspect of the question. Call it the religion of Sayyidna Ibrahim or Islam, it is in any case meant for the whole world. Then why have the descendants of Sayyidna Ibrahim and Sayyidna Ya` qub (علیہم السلام) been specifically mentioned here, and why should have these two great prophets been so particular in giving this counsel to their sons? We shall say that these specifications show that love for one's progeny and solicitude for their well-being is in no way incompatible with the station of prophethood or even with that of "the Friend of Allah". For, Sayyidna Ibrahim (علیہ السلام) ، who was, on one occasion, not only willing but happy to be sacrificing his son in obedience to the commandment of Allah, did on a different occasion pray for the well-being of his progeny in this world and the other, and wished, while departing from this world, to offer them what was the greatest blessing in his eyes - namely, Islam. Verses 132 and 133 suggest this very principle. So, even prophets love their children, the only difference being that while ordinary men consider the good things of this world alone to be worthwhile and wish to leave to their children as much of these as they can, in the eyes of the prophets and their genuine followers the only thing that counts is Iman ایمان (faith) and good deeds - in one word, Islam - and it is this eternal wealth which they wish and strive to transmit wholly to their descendants.

This practice of the prophets provides a special guidance to parents: just as they are keen to secure the worldly comfort and happiness of their children, they should pay equal, if not greater, attention to the discipline of their external and internal behaviour according to the requirements of the Shari'ah. Is it at all reasonable that one should strain every nerve to protect one's children from the heat of the sun, but leave them exposed to the fire of Hell?