Family Communication in Qur'an

Nurhalima Tambunan1, Effiati Juliana Hasibuan2

1
Faculty ofIslamic Religion,UniversitasPembangunanPanca Budi, Medan, Indonesia
2
Faculty ofSocial Science,UniversitasMedanArea, Medan, Indonesia

ABSTRACT

Communication is the essential part of family life; family relationships will be harmonious if
established good communication in family members. It can also be seen and understood from the
meaning of communication derived from the Latin word “communicatio.” It has the same meaning.
From some communication that happened in family,the author only discuss communication between
child and parent in the family according to Al-Quran Surah Al Isra 23-24 and Al-Luqman 14-15.
Family communication is an organization that uses words, gestures, the intonation of sounds, actions to
create image expectations, expressions of feelings and mutual understanding. Words, posture, the
intonation of sounds and actions, contain the intent to teach, influence and give understanding. The
main purpose of this communication is initiating and maintaining interaction between one member with
other members to create effective communication. The communication between the child and the
parent in verse is to instruct, to require and oblige the duties of both parents by not showing
contradiction or rebellion to both. The devotion to parents is not special when both parents are Muslim.
Even if both unbelievers, worship and do good to both remain obligatory.

Keywords: Family Communication

1. INTRODUCTION
2. THEORIES
The family is the first social group in human
life where one learns and expresses itself as a 2.1 Understanding Communication
social man, in interaction with his group. In a real
family, communication is something to be The term communication or in English
nurtured, so that family members feel deep bonds communication comes from the Latin word
and need each other. The family is the most "communicatio." Communication terminology
important primary group in society, formed by according to Kincaid, is a process of exchanging
the relationships of men and women, this information conducted by two or more people,
relationship that lasts a long time to create and which in turn gives rise to deep understanding.
raise children[1]. Communication is the cause of Onong Uchjana Effendi[3] argues that the
the scattered family, husbands, and wives who paradigm of communication is so broad that it is
are busy working, making their own forget their the process of delivering a message by someone
rights and obligations, communication with their to someone else to tell (inform news to the client)
children is not awakened properly. This makes or to change attitudes, opinions or behavior,
the family no longer a comfortable place to share either directly orally, or indirectly through the
the joys and sorrows. So problem after problem media. Communication is done to achieve some
arises after each other due to bad communication. goals, including fun, compassion, inclusion,
escape, relaxation, and control. Communication
To broaden the science, in this paper we will has become the material of human life. The
try to discuss communication in the family, the success of communication is when we know and
importance of communication in the family. learn the elements contained in the
Families can be classified into two categories, the communication process. The elements in question
extended family or large family called al-'ailah, are resources, messages, channels (channels,
and the nuclear family or small family called al- media) and receivers (receivers), audience.
usrah. Al-'ahah is interpreted as an institution of Communication is said to be effective if the
living together with different situations, but under message conveyed is received by the recipient of
one family formation, in which a common bond the message and obtains the same meaning[4].In
exists[2]. While al-usrah is a social group group communication, building effective
consisting of husbands, wives and unmarried relationships is not as easy on interpersonal
children. Moreover, because of the breadth of communication. As more members in the group
discussion about family communication in communication will cause distortion
Alquran speakers take sub-theme of
communication of children with parents.
42
2.2 Family Communication children and parents in the family according to
the Qur'an Surah Al Isra 23-24 and Al-Luqman
According to Anton Meolino, the family 14-15.
(Arabic: al-usrah, English: family) is a very basic
kinship unit in the society consisting of a mother,
father, and child. While Hasan Ayub explained
that the family is a collection of people in small 2.4 QS. Al Isra’ 23-24
groups consisting of husbands, wives, and
children. Thus, it can be said that the family is the QS. Al Isra’ 23-24:
smallest organization of society continues to
grow, both horizontally and vertically into tribes
and nations. ‫ﻀﻰ َﺭﺑ َﱡﻚ ﺃَﻻ ﺗَ ْﻌﺒُﺪُﻭﺍ ﺇِﻻ ﺇِﻳﱠﺎﻩُ َﻭ ِﺑ ْﺎﻟ َﻮﺍ ِﻟﺪَﻳ ِْﻦ‬ َ ‫َﻭ َﻗ‬
Family communication is an organization that ‫ﺴﺎﻧًﺎ ِﺇ ﱠﻣﺎ َﻳ ْﺒﻠُﻐ ﱠَﻦ ِﻋ ْﻨﺪَ َﻙ ﺍ ْﻟ ِﻜ َﺒ َﺮ ﺃ َ َﺣﺪ ُ ُﻫ َﻤﺎ ﺃَ ْﻭ‬
َ ‫ِﺇ ْﺣ‬
uses words, gestures, the intonation of sounds,
actions to create image expectations, expressions ‫ﻑ َﻭﻻ ﺗَ ْﻨ َﻬ ْﺮ ُﻫ َﻤﺎ‬ ٍ ّ ُ ‫ِﻛﻼ ُﻫ َﻤﺎ َﻓﻼ ﺗَﻘُ ْﻞ َﻟ ُﻬ َﻤﺎ ﺃ‬
of feelings and mutual understanding. Words,
posture, the intonation of sounds and actions,
‫ﺾ َﻟ ُﻬ َﻤﺎ َﺟﻨَﺎ َﺡ‬ ْ ‫ﺍﺧ ِﻔ‬ ْ ‫َﻭﻗُ ْﻞ َﻟ ُﻬ َﻤﺎ َﻗ ْﻮﻻ َﻛ ِﺮﻳ ًﻤﺎ َﻭ‬
contain the intent to teach, influence and give ‫ﺍﺭ َﺣ ْﻤ ُﻬ َﻤﺎ َﻛ َﻤﺎ‬ ْ ‫ﺏ‬ ِ ّ ‫ﺍﻟﺮ ْﺣ َﻤ ِﺔ َﻭﻗُﻞ ﱠﺭ‬ ‫ﺍﻟﺬﱡ ِّﻝ ِﻣﻦَ ﱠ‬
understanding[5][6]. The main purpose of this
communication is initiating and maintaining ‫ﻴﺮ‬
ً ‫ﺼ ِﻐ‬
َ ‫َﺭﺑﱠ َﻴﺎ ِﻧﻴ‬
interaction between one member with other
members to create effective communication. “And your Lord has commanded that you should
Communication in the family can also be not worship other than Him and should do good
interpreted as readiness to talk everything openly to your father. If one is either or both of them
in the family both fun and unpleasant, also ready until old age in your care, then do not say to both
to solve problems in the family with the of them "ah" and do not yell at them both and
conversation that is lived in patience and honesty speak to both good ones.”
and openness.
2.4.1 Tafsir Discussion
2.3 Stages of Communication Development
‫ﻀﻰ َﺭﺑ َﱡﻚ ﺃ َ ﱠﻻ ﺗَ ْﻌﺒُﺪُﻭﺍ ﺇِ ﱠﻻ ﺇِﻳﱠﺎﻩُ َﻭ ِﺑ ْﺎﻟ َﻮﺍ ِﻟﺪَﻳ ِْﻦ‬ َ ‫َﻭ َﻗ‬
Stages of Development of Family
Communications[7][8][9] ‫ﺴﺎﻧًﺎ ِﺇ ﱠﻣﺎ َﻳ ْﺒﻠُﻐ ﱠَﻦ ِﻋ ْﻨﺪَ َﻙ ْﺍﻟ ِﻜ َﺒ َﺮ ﺃ َ َﺣﺪ ُ ُﻫ َﻤﺎ ﺃ َ ْﻭ‬
َ ‫ِﺇ ْﺣ‬
1. Family with preschoolers. At this stage from
‫ﻑ َﻭ َﻻ ﺗَ ْﻨ َﻬ ْﺮ ُﻫ َﻤﺎ‬ ٍ ّ ُ ‫ِﻛ َﻼ ُﻫ َﻤﺎ َﻓ َﻼ ﺗَﻘُ ْﻞ َﻟ ُﻬ َﻤﺎ ﺃ‬
birth to 6 years of age, children are at peak ‫ﺾ َﻟ ُﻬ َﻤﺎ َﺟﻨَﺎ َﺡ‬ ْ ‫ﺍﺧ ِﻔ‬ ْ ‫َﻭﻗُ ْﻞ َﻟ ُﻬ َﻤﺎ َﻗ ْﻮ ًﻻ َﻛ ِﺮﻳ ًﻤ َﺎﻭ‬
‫ﺍﻟﺬﱡ ِﻟّ ِﻤﻦَ ﱠ‬
year to learn the language. Language skills
are mainly obtained from the family ‫ﺍﺭ َﺣ ْﻤ ُﻬ َﻤﺎ َﻛ َﻤﺎ‬ ْ ‫ﺏ َﻭﻗُ ْﻞ‬ ِ ّ ‫ﺍﻟﺮ ْﺣ َﻤ ِﺔ َﺭ‬
especially from the interaction between the ‫ﻴﺮﺍ‬ً ‫ﺻ ِﻐ‬َ ‫َﺭﺑﱠ َﻴﺎ ِﻧﻲ‬
child and the primary caregiver, the mother.
2. Families with school-age children. Children “And thy Lord hath commanded that ye should
are increasingly experiencing freedom in line worship none but Him, and ye should do good
with age. They gain knowledge and influence unto your father's mother best. If any one of them
not only through family communication but or both of them until old age in your care, then do
also through communication with parties not say to both of them "ah" and do not yell at
outside the family, ie, the school them and say to them noble words. Moreover,
environment. humble yourselves to both of them with your
3. Family with teenage children. This stage beloved and say: "O my Lord, love them both, as
tends to be characterized by increased they both have taught me as a child.”
conflicts concerning the increased freedom
of children. The issues of autonomy and According to Said Qutub, parents are no
control have become very sharp in these longer needed to be advised to do good to the
years. Teenagers began to divert child, because parents will never forget his duty
communication from family communication in doing good to his son. While children often
to communicate with peers. forget the responsibility to parents. He forgot ever
to need the care and affection of parents and also
From the description, we can understand the forget the sacrifice. However, children need to
existence of the communication relationship of look back to foster the next generation[11].
children with parents in the family in human
development[6][10]. However, the authors of the
paper only discuss communication between
43
2.4.2 Munasabah 'Athiyah, we are also obliged to obey both in
mubah (which is permissible under Shari'ah) and
Etymologically, munasabah is derived from must follow what both are commanded and stay
Arabic from the origin of the word nasaba- away from what is forbidden (as long as it does
yunasibu-munasabahan which means musyakalah not violate the limits of Allah' Azza Wa Jalla).
(likeness), and muqarabah[12][13]. More Whereas' uququl walidain is a disorder caused by
explicitly about the meaning of munasabah is a child to both, both in the form of words and
etymologically mentioned in the book Al Burhan deeds. Examples of disturbances in the form of
fi ulumil Qur'an that munasabah is a noble words, such as saying "ah" or "cis," saying with a
science that becomes a puzzle of the mind, and sentence that hard or hurt, bluster, berate and
which can be used to know the speaker's value to others. While the act is rough, like hitting with
what is said. The terminologically diverse the hands or feet when the parents want
definitions arise from among the scholars something or ordered to fulfill their wishes, hate,
associated with this munasabah science. One ignore, not give a living to the parents of the
Zarkasyi priest, interpreting munasabah as a poor.
science that links the parts of the beginning of the
verse and finally, links the common 2.4.3 Asbabun Nuzul
pronunciations and the special pronunciation, or
the relationship between the verses related to Surah Al-Isra '(Arabic: ‫ﺍﻹﺳﺮﺍ‬, al-Isrā, "Night
causation, illat and ma'lul, the similarity of verses Journey") is the 17th surah in the Qur'an. This
of contradiction ta'arudh). chapter consists of 111 verses and belongs to the
Makkiyah surahs. This Surah is named after Al-
An-Nisa 36: Isra meaning "to run at night" since the events of
Israa 'Prophet Muhammad SAW. At the Grand
Mosque in Mecca to the Aqsa Mosque in Baitul
َ ‫•َ َﻭ َﻻ ﺗ ُ ْﺸ ِﺮ ُﻛﻮﺍ ِﺑ ِﻪ‬
ۖ ‫ﺷ ْﻴﺌًﺎ‬ ‫َﻭﺍ ْﻋﺒُﺪُﻭﺍ ﱠ‬ Maqdis (Palestine) listed in the first paragraph in
‫ﺴﺎﻧًﺎ َﻭ ِﺑ ِﺬﻱ ْﺍﻟﻘُ ْﺮ َﺑ ٰﻰ َﻭ ْﺍﻟ َﻴﺘَﺎ َﻣ ٰﻰ‬ َ ‫َﻭ ِﺑ ْﺎﻟ َﻮﺍ ِﻟﺪَﻳ ِْﻦ ِﺇ ْﺣ‬ this sura. Asbabun nuzul al Isra ayat 23-24 is not
available during author search.
‫ﺎﺭ‬ِ ‫ﺎﺭ ﺫِﻱ ْﺍﻟﻘُ ْﺮ َﺑ ٰﻰ َﻭ ْﺍﻟ َﺠ‬ ِ ‫ﻴﻦ َﻭ ْﺍﻟ َﺠ‬ ِ ‫ﺴﺎ ِﻛ‬ َ ‫َﻭ ْﺍﻟ َﻤ‬
‫ﺴ ِﺒﻴ ِﻞ‬‫ﺐ َﻭﺍﺑ ِْﻦ ﺍﻟ ﱠ‬ ِ ‫ﺐ ِﺑ ْﺎﻟ َﺠ ْﻨ‬ِ ‫ﺎﺣ‬ِ ‫ﺼ‬ ‫ﺐ َﻭﺍﻟ ﱠ‬ ِ ُ‫ْﺍﻟ ُﺠﻨ‬ 2.4.4 Related Hadith

‫•َ َﻻ ﻳ ُِﺤﺐﱡ َﻣ ْﻦ‬ ‫ﺖ ﺃ َ ْﻳ َﻤﺎﻧُ ُﻜ ْﻢ ۗ ِﺇ ﱠﻥ ﱠ‬ْ ‫َﻭ َﻣﺎ َﻣ َﻠ َﻜ‬ Hadith about dutiful to mother-father:

ً ‫َﻛﺎﻥَ ُﻣ ْﺨﺘَ ًﺎﻻ َﻓ ُﺨ‬

‫ﻮﺭﺍ‬ ‫ ﺍ َ ْﻗ َﺒ َﻞ‬:‫ﻋ ْﻨﻪُ َﻗﺎ َﻝ‬
َ ُ¥َ‫ﻲ ﺍ‬ ِ ‫ﻋ ْﻦ ﺍ َ ِﺑﻰ ُﻫ َﺮﻳ َْﺮﺓَ َﺭ‬
َ ‫ﺿ‬ َ
“And worship Allah, and associate Him with :‫ﻝ‬ َ ‫ﻋ ْﻨﻪُ َﻗﺎ‬ َ ُ¥َ‫ﻲ ﺍ‬ َ ‫ﺿ‬ ِ ‫َﺭ ُﺟﻠٌ َﻌ ْﻦ ﺍَ ِﺑﻰ ُﻫ َﺮﻳ َْﺮﺓ َ َﺭ‬
nothing. Moreover, do good to both parents,
close relatives, orphans, the poor, near
‫ﻋ َﻠ ْﻴ ِﻪ َﻭ‬َ ُ‫ﺻ ﱠﻞ ﷲ‬ َ ِ‫ﺳ ْﻮ َﻝ ﷲ‬ ُ ‫ﻼ َﻟﻰ َﺭ‬ ِ ٌ ‫ﺍ َ ْﻗ َﺒ َﻞ َﺭ ُﺟ‬
neighbors, distant neighbors, peers, Ibnu Sabil, ‫ﻬﺎ ِﺩ‬ َ ‫ﻋ َﻠﻰ ﺍﻟ ِﻬ ْﺠ َﺮﺓِ َﻭ ْﺍﻟ ِﺠ‬َ ‫ ﺍ ُ َﺑﺎ ِﻳﻌُ َﻚ‬:‫ﺳﻠﱠ َﻢ َﻓ َﻘﺎ َﻝ‬ َ
‫ ﻫ َْﻞ ِﻣ ْﻦ َﻭﺍ ِﻟﺪَﻳ َْﻚ‬:‫ﺍﻵﺟ َﺮ ِﻣﻦَ ﷲِ َﻗﺎ َﻝ‬ ْ ‫ﺍ َ ْﺑﺘَ ِﻐﻰ‬
and the slave you have. Truly, God does not like
proud and boastful people.”

Ankabut 8:
‫ﺎﺭ ِﺟ ْﻊ ﺍِ َﻟﻰ‬ ْ ‫ َﻓ‬:‫ َﻗﺎ َﻝ‬.‫ﻲ؟ َﻗﺎ َﻝ( َﻧ َﻌ ْﻢ‬ ‫ﺍ َ َﺣﺪ ٌ َﺣ ﱞ‬
‫ﺻ ْﺤ َﺒﺘَ ُﻬﻤﺎ َ )ﺭﻭﺍﻩ ﻣﺴﻠﻢ‬ ُ ‫َﻭﺍ ِﻟﺪَﻳ َْﻚ ﻓﺎ َ ْﺣﺴ ِْﻦ‬
‫ﺴﺎﻥَ ِﺑ َﻮﺍ ِﻟﺪَ ْﻳ ِﻪ ُﺣ ْﺴﻨًﺎ ۖ َﻭ ِﺇ ْﻥ‬ ِ ْ ‫ﺻ ْﻴﻨَﺎ‬
َ ‫ﺍﻹ ْﻧ‬ ‫َﻭ َﻭ ﱠ‬ (
‫ْﺲ َﻟ َﻚ ِﺑ ِﻪ ِﻋ ْﻠ ٌﻢ َﻓ َﻼ‬ َ ‫ﺍﻙ ِﻟﺘ ُ ْﺸ ِﺮ َﻙ ِﺑﻲ َﻣﺎ َﻟﻴ‬ َ َ‫” َﺟﺎ َﻫﺪ‬From Abu Hurairota r.a. said: There was a man
‫ﻲ َﻣ ْﺮ ِﺟﻌُ ُﻜ ْﻢ َﻓﺄ ُ َﻧ ِﺒّﺌ ُ ُﻜ ْﻢ ِﺑ َﻤﺎ ُﻛ ْﻨﺘ ُ ْﻢ‬ ‫ ﺗ ُ ِﻄ ْﻌ ُﻬ َﻤﺎ ۚ ﺇِ َﻟ ﱠ‬facing the Messenger of Allah (peace and

َ‫ ﺗَ ْﻌ َﻤﻠُﻮﻥ‬promise to you, O Messenger of Allah to migrate

blessings of Allaah be upon him) and he said: I

and fight for the reward of Allah. He said: Is one

”And We oblige men to do good to their parents. of your parents still alive? The man replied: Yes,
Moreover, if both forces you to associate me with still. He said: Go back to your parents and sit
something you have no knowledge about, then do down with them both.”
not obey them. Only to Me is your return, and I
will tell you what you have done.” Ridha Allah Depends on the Parents' Remedy:

Devote to both parents, to convey any good to

both of us as best we can and whenever possible
‫ﻲ‬ َ ‫ﺿ‬ ِ ‫ﻋ ْﻤ ِﺮﻭ ﺑ ِْﻦ ْﺍﻟ َﻌ‬
ِ ‫ﺎﺹ َﺭ‬ َ ‫ﻋ ْﻦ َﻋ ْﺒ ِﺪ ﷲِ ﺑ ِْﻦ‬
َ
to prevent disturbance to both. According to Ibn ‫ﻋ َﻠ ْﻴ ِﻪ‬
َ ُ‫ﺻﻠﻰ ﷲ‬‫ﱠ‬ َ ‫ﷲ‬ ِ ‫ﺳ ْﻮ َﻝ‬ َ
ُ ‫ﷲُ َﻋ ْﻨ ُﻬ َﻤﺎ ﺃ ﱠﻥ َﺭ‬
44
،ِ‫ﺿﺎ ْﺍﻟ َﻮﺍ ِﻟﺪ‬
َ ‫ﺏ ِﻓﻲ ِﺭ‬ ِ ّ ‫ﺍﻟﺮ‬ َ ‫ ِﺭ‬:‫ﺳﻠﱠ َﻢ َﻗﺎ َﻝ‬
‫ﺿﺎ ﱠ‬ َ ‫َﻭ‬ 2.5.1 Tafsir Discussion

ْ
‫ﺳ ْﺨ ِﻂ ﺍﻟ َﻮﺍ ِﻟ ِﺪ‬
ُ ‫ﺏ ِﻓﻲ‬
ِ ّ ‫ﺍﻟﺮ‬ ُ
‫ﺳ ْﺨﻂ ﱠ‬ ُ ‫َﻭ‬ The above verses and the following verse are
started by many scholars not part of the teaching
of Luqman to his son. He inserted the Qur'an to
“From 'Abdullah ibn' Amr ibn 'Ash
show how much honor and devotion to both
radhiyallaahu' anhuma, thatRasulullah
parents occupied the second place after
shallallaahu ‘alaihi wa sallam said" The Ridha of
glorification to Allah SWT.
Allah depends on the good of the parents and the
wrath of Allah relying on the wrath of the
The word (‫ )ﻭﻫﻨﺎ‬wahnan means weakness or
parents.”
fragility. What is meant by this is lack of ability
to take on pregnancy, breastfeeding, and
Abdullah bin Mas'ud radhiyallaahu 'anhu said:
childbirth? The patroness used in this verse
indicates how weak the mother is until it is
‫ﺳﻠﱠ َﻢ ﺃ َ ﱡ‬
‫ﻱ‬ َ ُ‫ﺻﻠﱠﻰ ﷲ‬
َ ‫ﻋ َﻠ ْﻴ ِﻪ َﻭ‬ َ ِ‫ﺳﻮ َﻝ ﷲ‬ ُ ‫ﺳﺄ َ ْﻟﺖُ َﺭ‬َ described as the weakness itself, that everything
related to the weakness has been united to her and
،‫ﻋ َﻠﻰ َﻭ ْﻗ ِﺘ َﻬﺎ‬ َ ُ ‫ﺼﻼَﺓ‬ ‫ ﺍَﻟ ﱠ‬:‫ﻀﻞُ؟ َﻗﺎ َﻝ‬ َ ‫ْﺍﻟ َﻌ َﻤ ِﻞ ﺃ َ ْﻓ‬ her being carried.
:‫ َﻗﺎ َﻝ‬،‫ ِﺑ ﱡﺮ ْﺍﻟ َﻮﺍ ِﻟﺪَﻳ ِْﻦ‬:‫ﻱ؟ َﻗﺎ َﻝ‬ ‫َﻗﺎ َﻝ ﻗُ ْﻠﺖُ ﺛ ُ ﱠﻢ ﺃ َ ﱡ‬ His word: (‫ )ﻭﻫﻦ ﻭﻓﺼﺎﻟﻪ ﻓﻲ ﻋﺎﻣﻴﻦ‬wafishalahu fi
ِ‫ﺳ ِﺒ ْﻴ ِﻞ ﷲ‬َ ‫ ْﺍﻟ ِﺠ َﻬﺎﺩ ُ ِﻓﻲ‬:‫ﻱ؟ َﻗﺎ َﻝ‬ ‫ﻗُ ْﻠﺖُ ﺛ ُ ﱠﻢ ﺃ َ ﱡ‬ amain meaning and achievement in two years,
which signals how the breastfeeding is very
“I asked the Prophet sallallaahu 'alaihi wa important to be done by the mother. The purpose
sallam,' Amal what is the most important? 'The of this labeling is not just to nurture the survival
Prophet sallallaahu' alaihi wa sallam replied, of the child, but also to further develop the child
'Praying in time (in other narrations mentioned in a prime physical and psychological condition.
prays at the beginning of time)' I asked again, The word fi (in), suggests that the time is not so.
'Then what "The Prophet replied: 'Serve to both On the other hand Q. Al-Baqarah verse 233
parents.' I asked again: 'Then what?' The Prophet asserted that the two years is for those who want
replied, 'Jihad in the way of Allah.” to complete the breastfeeding.

2.5 QS. Al- Luqman 14-15 The word (‫ )ﺟﺎﻫﺪﺍﻙ‬jahadaka is derived from
the word (‫ )ﺟﻬﺪ‬juhd, ie, ability. The patronage
QS. Al- Luqman 14-15: used in this verse illustrates the serious effort. If
the effort is strictly forbidden, the inside can be in
the form of a threat, then most certainly it is just a
‫ﺴﺎﻥَ ِﺑ َﻮﺍ ِﻟﺪَ ْﻳ ِﻪ َﺣ َﻤ َﻠﺘْﻪُ ﺍ ُ ﱡﻣﻪُ َﻭ ْﻫﻨًﺎ‬ َ ‫ﺍﻻ ْﻧ‬ ِ ْ ‫ﺻ ْﻴﻨَﺎ‬ ‫َﻭ َﻭ ﱠ‬ joke or a warning.
‫ﺼﺎﻟُﻪُ ِﻓﻲ َﻋﺎ َﻣﻴ ِْﻦ ﺍ َ ِﻥ ﺍ ْﺷ ُﻜ ْﺮ‬ َ ‫ﻋ َﻠﻰ َﻭ ْﻫ ٍﻦ َﻭ ِﻓ‬ َ What (‫ )ﻣﺎ ﻟﻴﺲ ﻟﻚ ﺑﻪ ﻋﻠﻢ‬ma laisa laka bihi 'ilm
‫ﺼﻴ ُْﺮ َﻭﺍ ِْﻥ‬ ْ
ِ ‫ﻲ ﺍﻟ َﻤ‬ َ
‫ِﻟﻲ َﻭ ِﻟ َﻮﺍ ِﻟﺪَﻳ َْﻚ ﺍِﻟ ﱠ‬ which is unlikely to have knowledge of it, is no

َ ‫َﺟﺎ َﻫﺪَﺍﻛ َﻌ َﻠﻰ ﺍ َ ْﻥ ﺗ ُ ْﺸ ِﺮ َﻙ ِﺑﻲ ﻣﺎ َﻟﻴ‬

knowledge of the possibility of occurrence. The
‫ﻟﻚ ِﺑ ِﻪ‬ َ ‫ْﺲ‬ lack of knowledge means the absence of an object
‫ﺎﺣ ْﺒ ُﻬ َﻤﺎ ِﻓﻲ‬ ِ ‫ﺻ‬ َ ‫ِﻋ ْﻠ ٌﻢ َﻓ َﻼ ﺗ ُ ِﻄ ْﻌ ُﻬ َﻤﺎ ﻭ‬ is revealed. This means there is nothing that can

‫ﻲ ﺛ ُ ﱠﻢ ﺍِ َﻟ ﱠ‬
be attributed to Allah SWT. On the other hand, if
‫ﻲ‬ ‫َﺎﺏ ﺍِ َﻟ ﱠ‬
َ ‫ﺳ ِﺒ ْﻴ َﻞ َﻣ ْﻦ ﺍَﻧ‬ َ ‫َﻣ ْﻌ ُﺮ ْﻭﻓًﺎ َﻭﺍﺗﱠ ِﺒ ْﻊ‬ something is not known sitting on it can or is not
َ‫َﻣ ْﺮ ِﺟﻌُ ُﻜ ْﻤ َﻔﺎ ُ َﻧ ِﺒّﺌ ُ ُﻜ ْﻢ ِﺑ َﻤﺎ ُﻛ ْﻨﺘ ُ ْﻢ ﺗَ ْﻌ َﻤﻠُ ْﻮﻥ‬ forbidden, then it is more forbidden if it has been
proved to be a ban on it. The evidence of God's
oneness and no ally for him is too much, so the
“And we command man to do good to his
fragmentation of this verse is an invitation about
parents. Her mother was pregnant with
the ban following anyone, even though both
weakening weakness and weaning it in two years.
parents and even by forcing their children to
Be grateful to Me and to your parents. Only me is
associate God.
the place to go back. And if they force you to
associate with Me with something you do not
The word (‫ )ﻣﻌﺮﻭﻓﺎ‬ma'rufan covers everything
know, then do not obey them, but be with both of
that the community values as long as it does not
them in the world well. Follow the path of the one
contradict the Islamic faith. In this context, it is
who returns to Me. Then unto Me ye shall return,
narrated that Asma 'daughter Sayyidina Abu Bakr
and I shall inform you of what ye used to do.”
r.a. asked the Prophet how he should behave. So
the Messenger of Allah instructing them to keep
in touch, accept and reward him and visit and
welcome his visit.

45
The duty of respecting and establishing good associate Allah." Among the Qur'an verses, that
relations with the mother, while the ulama is enjoin the dutiful and communicate with both
arguing that a child may purchase for the parents, ie, QS. Al-Isra 23-24, Lugman 13-15,
disbelieving and ignorant parents if they are used and munasabah with other verses also many we
to drinking it, because the drink is for the infidels meet. Devote to both parents, to convey any good
is not something that is wrong. to both of us as best we can and whenever
possible to prevent disturbance to both. Happy
2.5.2 Munasabah people are people who immediately use the
opportunity to devote to both parents so as not to
Reasonable paragraphs relate to paragraphs be overtaken by the death of both so will regret
13, 14 and 15, as well as the preceding paragraph all that. The miserable are disobedient to both
in which Luqman advises his son. parents especially for those who have reached to
him the command to serve the parents.
2.5.3 Asbabun Nuzul
REFERENCES
Asbab Al-Nuzul (because of the verse) is here
for reasons that are specifically related to the
decline of certain verses. While according to [1] T. Stewart, Human Communication,
Subhi al-Salih, An-Nuzul Asbab is something Bandung: : PT. Remaja Rosdakarya, 1996 .
that is why the verse or several sentences contain [2] A. A. Hakim dan J. Mubarok, Metodologi
the reason, or give an answer to the cause or Studi Islam., Bandung: Remaja Rosdakarya,
explain the law at the time of the occurrence. 1999.
[3] Effendy dan O. Uchjana, Ilmu Komunikasi
Verses 14 and 15 authors find the history that Teori dan Praktek, Bandung: PT. Remaja
this verse describes the greatness of the great and Rosydakarya, 2011.
terrible sacrifice. A mother with her habits should [4] C. Hafied, Pengantar Ilmu Komunikasi,
bear a heavier and more complex burden. Jakarta: Raja Grafindo Persada, 2005.
However, amazingly, he still takes it with
pleasure and deeper, soft and smooth love. [5] H. Muhammad, Fiqih Perempuan,
Reported by Hafidz Abu Bakar al-Bazaar in his Yogyakarta: LKiS, 2001.
Musnad with his band chain from his father that [6] S. Quthb, Tafsir Fi Dzilalil Qur’an., Jakarta:
someone is in the ranks of the Tawaf carrying his Gema Insani Press, 2001.
mother to take him out. Then he asked the [7] J. Al-Mahalli dan J. As-Suyuthi, Tafsir
Prophet Muhammad, "Have I fulfilled his right? Jalalain. Terj. Bahrun Abu Bakar., Bandung:
"The Prophet replied," No, even one breath. Sinar Baru Algesindo, 2010.
[8] I. M. b. A. b. M. As-Syaukani, Fathul Qadir
It is narrated that verse 15 was revealed about
Al-Jami’ Baina Fannair Riwayah wad
Sa'ad bin Abi Waqqas, saying, "As I entered
Dirayah min Ilmi Tafsir, Beirut: : Dar Al-
Islam, my mother swore that she would not eat
Ma’rifah, 2007.
and drink before I left that religion. So on the first
day, I begged him to eat and drink, but he refused [9] J. M. b. J. At-Thabari, Tafsir At-Thabari,
and remained on his stand. On the second day, I Bandung: Pustaka Azzam, 2001.
also begged him to eat and drink, but he was still [10] M. Rifai, Terjemah/Tafsir Al Qur`anul
on his stand. On the third day, I begged him to eat Karim, Semarang: Wicaksana, 1993.
and drink but refused. Therefore, I said to him, [11] R. Muslim, 300 Hadits Akhlak, Jakarta:
By God, if the mother had a hundred souls and Restu Ilahi, 2004.
went out one by one before me until the mother
[12] I. Katsir, Tafsir Ibnu Katsir, Beirut: Dar al-
died, I would not leave this religion I hugged.
Kutub, 1996.
After my mother saw the belief and strength of
my stand, then she would eat. [13] Q. S. M., Tafsir Al Misbah: Pesan, Kesan,
dan Keserasian Al-Qur’an, Jakarta: Lentera
3. CONCLUSION Hati, 2002.

Allah commands His servants to worship God

alone, and there is no Allah in the heart but Allah.
Allah commands the Prophet and the entire
Ummah to worship parents with a perfect service.
Let us not say to both of them "Ah" and do not
yell at them both and speak to both the good ones
"the prohibition of the following anyone though
both parents and though by forcing his son to
46