Were you present at the time of Jacob’s death, when he asked his sons what they would worship after he had died? They replied to him, saying that they would worship Allah, the Lord of his forefathers – Abraham, Ishmael and Isaac – namely, the One Allah without partners; and they said that they surrendered in devotion to Him alone and were bound to Him.
Or were you witnesses when death approached Ya'qub (Jacob)? When he said unto his sons, "What will you worship after me?" They said, "We shall worship your AIlah (God ـ Allah) the Ilah of your fathers, Ibrahim (Abraham), Isma'il (Ishmael), Ishaq (Isaac), One Ilah, and to Him we submit (in Islam)) (133)That was a nation who has passed away. They shall receive the reward of what they earned and you of what you earn. And you will not be asked of what they used to do (134)
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 بَعْدِي قَالُوا نَعْبُدُ إِلَٰهَكَ وَإِلَٰهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ
("What will you worship after me?" They said, "We shall worship your Ilah (God ـ Allah) the Ilah of your fathers, Ibrahim, Isma'il, Ishaq,")
Mentioning Isma'il here is a figure of speech, because Isma'il is Jacob's uncle. An-Nahas said that the Arabs call the uncle a father, as Al-Qurtubi mentioned).
This Ayah is used as evidence that the grandfather is called a father and inherits, rather than the brothers (i.e. when his son dies), as Abu Bakr asserted, according to Al-Bukhari who narrated Abu Bakr's statement from Ibn 'Abbas and Ibn Az-Zubayr. Al-Bukhari then commented that there are no opposing opinions regarding this subject. This is also the opinion of 'A'ishah the Mother of the believers, Al-Hasan Al-Basri, Tawus and 'Ata', Malik, Ash-Shaf'i and Ahmad said that the inheritance is divided between the grandfather and the brothers. It was reported that this was also the opinion of 'Umar, 'Uthman, 'Ali, bin Mas'ud, Zayd bin Thabit and several scholars among the Salaf and later generations.
The statement,
إِلَٰهًا وَاحِدًا
(One Ilah (God)) means, "We single Him out in divinity and do not associate anything or anyone with Him."
وَنَحْنُ لَهُ مُسْلِمُونَ
(And to Him we submit), in obedience meaning, obedient and submissiveness. Similarly, Allah said,
وَلَهُ أَسْلَمَ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ
(While to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned)(3:83).
Indeed, Islam is the religion of all the Prophets, even if their rei]spective laws differed. Allah said,
وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ
(And We did not send any Messenger before you (O Muhammad ﷺ)[but We revealed to him (saying): La ilaha illa Ana [none has the right to be worshipped but I (Allah)], so worship Me (alone and none else))(21:25).
There are many other Ayat - and Hadiths - on this subject. For instance, the Prophet ﷺ said,
نَحْنُ مَعْشَرَ الْأَنْبِيَاءِ أَوْلَادُ عَلَّاتٍ دِينُنا وَاحِدٌ
(We, the Prophets, are brothers with different mothers, but the same religion.)
Allah said,
تِلْكَ أُمَّةٌ قَدْ خَلَتْ
(That was a nation who has passed away) meaning, existed before your time,
لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ
(They shall receive the reward of what they earned and you of what you earn).
This Ayah proclaims, Your relationship to the Prophets or righteous people among your ancestors will not benefit you, unless you perform good deeds that bring about you religious benefit. They have their deeds and you have yours,
وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ
(And you will not be asked of what they used to do)."
This is why a Hadith proclaims,
مَنْ بَطَّأَ بِهِ عَمَلُهُ لَمْ يُسْرِعْ بِهِ نَسَبُهُ
(Whoever was slowed on account of his deeds will not get any faster on account of his family lineage.)'
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?
From this example of the prophets we also learn that it is the duty of the parents and the right of the children that one should first of all take care of the spiritual health of one's own children, and worry about others only afterwards. This principle rests on three considerations. Firstly, one's children are, on account of the special relationship with the parents, likely to accept the counsel more easily and thoroughly than others, and may later on be of great help in the efforts which one makes in the service of Islam.
Secondly, the easiest and the most effective way of transmitting the Truth to a whole people is that the head of each family should take upon himself the responsibility of teaching and training the members of his family. Employing a current and popular term, we may say that this localized and decentralized method distributes the responsibility over a large number of individuals, and teaching the families separately amounts finally to teaching the society, as a whole. The Holy Qur'an itself has laid down the principle: يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا : "0 believers, guard yourselves and your families against a Fire." (66:6) In fact, the Holy Prophet ﷺ himself who is the Messenger of Allah for the whole of humanity and whose guidance shall remain valid upto the last day of the world, was commanded to convey the Truth first of all to the members of his family. Thus, the Holy Qurian says: وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ : "And warn your clan, your nearest kin." (26:214) and وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا “ And bid your familyto offer Salah, and be regular in them yourself”. (20:132) And the Holy Prophet ﷺ always fulfilled these commandments.
Thirdly, one can observe for oneself that if the close relations or the members of his family do not support a man in what he wishes to teach, or do not seem to be acting upon it, his teachings do not succeed so well with others. When the Holy Prophet took upon himself the prophetic function, the usual reply of his listeners was that he should first convince his own clan, the Quraysh, before turning to others. But when his own clan accepted Islam and the process had been completed at the time of the conquest of Makkah, the world saw, as the Holy Qur'an reports يَدْخُلُونَ فِي دِينِ اللَّـهِ أَفْوَاجًا "People entering Allah's religion in throngs." (110:2)
The main reason for the ignorance and the indifference towards Islam which is wide-spread among the Muslims today, is that even when the parents themselves are good Muslims in every way, they leave their children to themselves and let the social environment mould them in its own fashion. Their only worry is to see their children doing well in this world, and they never think of what will happen to them in the next. Let us pray that Allah, in His mercy, grant all of us the solicitude for the other world, and help us to make a genuine effort for acquiring the only wealth that can ever be: faith and rectitude!
Injunctions and related considerations
Verse 133 reports that the sons of Sayyidna Ya` qub (علیہ السلام) (Jacob) promised to worship اِلٰہ اٰباءک ابراہیم و اسماعیل و اسحٰق :"The God of your father, Ibrahim and Ismail and-Ishaq ." This phrase indicates that the term "father" includes the grand-father as well. The blessed Companion ` Abdullah ibn ` Abbas ؓ has deduced from this verse the rule that in matters of inheritance the grandfather shall be treated like the father.
Attaching oneself to saints and prophets, living or dead, lulls one into a false sense of security. It leads one to imagine that just as one has been attached to them in this life, one will remain attached to them in the next. It makes one feel that their surplus of good deeds will make up for one’s own shortcomings. The People of the Book were immersed in this form of wishful thinking to the extent that they had invented a dogma of ancestral salvation, pinning all their hopes on the holiness of their elders. But it is sheer self-deception to think that one person will receive the reward of another’s actions. In reality, everyone will reap the rewards, and bear the burden of punishment for his own actions. No one will be made to share in the reward, or punishment, which is awarded to another by virtue of his actions on earth. One who submits to God finds that he has to face all kinds of difficulties in this life. His worldly hopes and ambitions will not necessarily be fulfilled. Yet one who is firm in the faith will not be put off by adversity; he will persevere, making sure that he leaves this world as a believer, so that he can look forward to God’s blessings in the next world.