ABU TAREEF
When my first child was born, it was like a heartfelt wish granted. I still remember standing outside the labour room, my heart pounding with anticipation, time taking forever to pass. Finally, when the baby was brought out, I asked with a mixed emotion of hope and nervousness, “Is it a boy or a girl?”
Ever since we knew we were expecting, I had been praying for a daughter. In Islam, we are taught to pray for what we desire while being content with whatever Allah grants us. Without any doubt, I would have equally loved my child had it been a boy. But for some reason, my prayers had specifically wished for a girl. So yes, knowing that I had been blessed with a daughter was everything I wished for. And when I held her in my arms, my heart was overwhelmed with feelings of gratitude and joy.
It is natural for people to have personal preferences or inclinations—some wishing for a son, others for a daughter. Such desires, in themselves, do not constitute any harm, so long as we wholeheartedly accept and indiscriminately love whatever is bestowed upon us. What is truly troubling, however, is the perception that the birth of one gender is inherently a cause of lesser joy—or worse still—a reason for despair.
Although I was not unaware of the prevailing cultural preference for boys in some societies, I had never witnessed it first-hand—especially not within my own household or family. Hence, that first experience on the very day of my daughter’s birth came as a shock to me.
As I went to my wife’s house to collect a few things, a neighbour asked if the baby had been born, and whether it was a boy or a girl. With uncontainable joy at my wish having been fulfilled, I said, “It’s a girl”. To my utter surprise, she responded—not by congratulating me, or sharing in my happiness—but by expressing pity. She ‘consoled’ me, saying, “Oh! Don’t worry, don’t be sad”, as if the birth of my daughter was something to be endured rather than celebrated.
I was taken aback. I could not fathom how deeply such a perception could be woven into society. I wondered how she, a woman herself, could think in that way. Although I do not doubt that she would love her own daughters (if she had any) sincerely, the danger lies not in individual feelings; it lies in the cultural belief that interprets the birth of girls as a cause for disappointment.
This also made me reflect on myself. Why, being part of the same society, had I never felt that bias? Was it because of my parents or my family environment? If so, why had they never exhibited such prejudice? That was when I realised there was something beyond personal preference at work—a principle, a guidance, a moral framework—that safeguarded me from being affected by a mindset so widespread in society.
Suddenly, I started to comprehend the sheer magnitude of the influence of one man—not a scholar, not a philosopher—but an illiterate seventh-century desert dweller, whose teachings continue to inspire and shape the lives of billions to this day.
From burden to blessing
Centuries ago, and long before the concepts of gender equality and gender justice became part of modern discourse, the Holy Founder of Islam, Prophet Muhammadsa, established the dignity, value, and rights of daughters. He arrived in a society where the birth of a daughter was often seen as a source of sorrow, or even shame. Some tribes, gripped by fear of poverty or dishonour, were known to go so far as to commit the horrific act of burying their infant daughters alive.[1]
Unfortunately, these two fears—of poverty and dishonour—continue to fuel discrimination against daughters in many societies even today. Although studies indicate a decline in recent years in both the prevalence of son preference and in the occurrence of female foeticide,[2] it seems that the underlying perception—that the birth of girls is something that warrants condolence rather than congratulations—still lingers, hidden beneath statistics.
It is these very factors that Islam efficiently and decisively challenged. The fear of poverty, for example, often stems from an over-reliance on material means and the assumption that sons are necessary to secure financial stability for the family, hence contributing to their preference over daughters.
In Islam, however, complete reliance (tawakkul) is placed only upon God. Allah explicitly states in the Quran:
“Kill not your children for fear of poverty. It is We Who provide for them and for you.”[3]
Accrediting God as the ultimate Provider, this verse conveys the message that God does not require sons to fulfil His plans. It emphasises that He can provide through daughters if He will, or even without children at all, provided one fulfils the prerequisites of tawakkul (reliance on Him), which is to employ all God-given means responsibly, and then submit completely to His will.
Similarly, the identity of daughters was completely redefined, transforming their status from being rejected to being respected. Hence, the Holy Prophetsa proclaimed the upbringing of daughters as a means to attain Paradise and his close companionship in the Hereafter,[4] making their birth a cause for immense blessings and pride rather than shame.
He also warned against preferential treatment between children. Once, a man was with the Prophetsa when his son came, whom he kissed and sat down on his thigh. Then his daughter came and sat by his side. Observing this, the Holy Prophetsa instructed him to treat his children equally.[5] In fact, the Prophetsa even proclaimed that if it were permissible to show preference among children, he would have preferred daughters.[6]
The Holy Prophetsa himself exemplified these values perfectly through his unmatched love for his own daughter Fatimara. He used to refer to her as “a part of himself”[7] and whenever she entered the room, he would stand up for her, kiss her, and seat her next to him.[8] In this way, he set an everlasting example of how daughters are to be cherished and honoured.
A shield against hellfire
Unsurprisingly, considering such an example as worthy of emulation would alone be enough to resist the deeply ingrained societal prejudices against daughters. Especially given the Prophetic statement that daughters themselves would become “a shield” for fathers from hellfire,[9] it becomes impossible to love them any less, let alone regard them as a burden.
With these values being an integral part of the worldview imparted by my family, how could it ever be possible for me to see the birth of a daughter as anything other than a blessing?
Even after eight years, when we were recently expecting our second child, my heart unknowingly prayed for another daughter. But destiny was otherwise. Over a month ago, a baby boy was born to me. The moment I first laid my eyes on my son, I realised he is and will always be as dear and beloved to me as my daughter. However, it turned out he was even dearer to God. After only a few days, my beloved son departed this temporary abode and returned to His Lord.
Like any father, the grief I felt was immense and overwhelming. Yet, for the first time in my life, I also experienced how tests from God can be a profound source of blessings—how the intense and seemingly unbearable pain of a trial can become a cause for nearness to Him, and how, even in the darkest grief, God grants the power to endure. The blessings I have experienced after the loss of my son cannot be expressed in a few words. But let me share one aspect. The Quran says:
“And We will try you with something of fear and hunger, and loss of wealth and lives, and fruits; but give glad tidings to the patient.”[10]
The verse emphasises the virtue of patience. Through the loss of my son, God granted me an opportunity to gain His pleasure by exercising patience, which itself is a gift from Him. Just as the upbringing of my daughter is a means of attaining His pleasure, so too is the patience over my son’s loss a path to His nearness.
Although at this point, I deeply desire that Allah may grant me another son in the future—for obvious reasons—this remains only a personal preference. Ultimately, if I fulfil my responsibilities and remain true to my promises to God, whatever He grants me will be a source of blessing. And I will be able to say to my children indiscriminately:
“May you live long, safe and well.
You will shield me from the Fire of Hell.”
END NOTES
[1] Tafsir al-Tabari,v. 14, pp. 255-256, commenting on verses 16:57-58
[2] How Indians View Gender Roles in Families and Society, Jonathan Evans et al. (2022), Pew Research Center
[3] Holy Quran 17:32
[4] Sunan at-Tirmidhi, Kitab al-Birr was-Silah (Book on Righteousness and Maintaining Good Relations with Relatives
[5] Nukhab al-Afkar, Imam Badr al-Din al-Ayni, v. 14, p. 362, Dar al-Nawadir
[6] Al-Mu’jim al-Kabir, Imam Tabarani, v. 11, p. 354, Maktabah Ibn Taymiyyah
[7] Sahih al-Bukhari, Kitab Fadail As’hab an-Nabiyy (Book on the Virtues of the Prophet’s Companions)
[8] Sunan Abu Dawud, Kitab al-Adab (Book on Etiquettes)
[9] Sunan Ibn Maja, Kitab al-Adab (Book on Etiquettes)
[10] Holy Quran 2:156
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