Child Education in Islam

OTdained and avoid what has been forbidden Ibn Jarir and Ibn AlMundhir

reported that the Prophet 3. said "Aci in obediel lCl' /0

AINih and ward ofl disobedience 10 A/Mh, mrd order your children 10

follow .. ·hal is ordained ond avoid what is forbidden/or lhi" prfJIec/s

them agoins/ Ihe Fire."

Thus educators should know that what is lawful is what Alliih

has made lawful, and that what has been prohibited is what Allah

has made prohibited. Consequently, no human being can prohibit

what Allah has made permissible, nor can he make lawful what

Allah has made prohibited. Whosoever commits any of these sins,

in fact goes beyond the limits, and violates lhe right of the LQrd in

making legislation; and whosoever approves of such actions

undoubtedly takes him as partner 10 AlIiih and thus is an atheist

and a disbeliever in the Qur'iin. Alliih iii says:

."I{. ~ ".. . .q.,.,: ;. r·'1" ~ ...·.,,...",. ill~~· ('"+~" Cf:T'~-'.~r' ~{;. "-'\" -·' "i r·X }1."

"Or hare they porlners >I';lh Alllih (false god.f) K'/IO hare ill.dituted

for them a uligioll which Alliih has not n~dained?" (Ash·Shura, 2])

The Noble Qur'iin condemns the People of the (loQk the Jews

and Christians, who gave the power of legislation to their rabbis

and monks_ Alliih n says:

1-' 1 ~" -/-- ....... \ ~ '1i' <\ '.' ,... ...... ·l ",/.,. ., A... .... i !~/ji}.

~\ ......... I""'.J'"" ""-" ~" ~ """ .... ~ ~"""".J " t •. 'JJ r"~~ ... ~ 1"

".{I ."--,y,r;.' \,...;..; ,,, ../. ._, . y~"~,l "..:J l"''I- "" """":.0" ''+·"' l,.~J {':. ,_\ ·';1i l

"They (Je>l's alld Chris/ialls) look their rabOO and their mOllks /0

be thtir lords besides Allih (by oheyillg them ill thillgs >l'hich they

math 10"'/111 or ullla""/111 accordillg to their OWII desires ... i,hollt beillg

orde,~d by AlIih), alld (th~y also took as thei, l.ord) the Messiah,

SOli of Maryam (MIl'y), ... hik they (Je ..... and Ch~istilllls) ... ere

commanded (ill tb~ Taura/ (Toruh) and the Injee/ (Gospel)) to

"'orsbip 1I0n~ but On~ Itah (God - AlIlib) La ilaba ilia Hu ... a (none

bas the right to be "'orshipped bllt lie). Praise and glory is to lIim,

(flU ahove i, lie) fwm having 1M parlnn, Ihey associate ( with

llim}." (At·Tawb;l.h. 31)

In Ihis conle ~ l . we are going to present 10 you the most

signifICant of the prohibited things to serve as guidance, hoping

that this may contribute to the task of warmng and di~tion to

the best way.

I. Prohibited Foods and Drinks

The prohibition of carrion i. c. dead meat and blood and the

Oesh of swine and what has been slaughtered in the name of other

than AlIiih, and the animal that died by ~trangling. and the animal

that was beaten to death, and the one that toppled to death or

gored to death and that eaten by wild beasts of prey and what has

been slain for the sake of idols. Allah 18 says (prohibiting them):

-;;!;::ii) ;j;';i~ ;i;P'i"G '!l. ~i ~ 11 c; ,..,AI ~ Pi) ;::'--H ~ ..;:.;.. "

1: ~1 ~ b.t c;.:; foJ1 ~ -1, ? i ;ji ~; t:.I,1I;

" Forbiddell to you (for food) au: AI-Maiwh (the dead animals cattle-

MilSt no/ slaughteud) , Mood, the j1e~h of SWillt, and ,hat all

K'meh AllUh's Name has nOl been mentioned while slaughtering, (thm

l4'mch has Men slaughtered IU a sacrifice for others thall Alldh, 01' has

heen slaughtered for idols) and that "'hieh has heen kiJled by

strangling, or by a f'iolent blow, or by a headlong faJl, or by the

goring of horns - and that which has betn (partly) eaten by a wild

animal- unles>' you are able to slaughter it (hefOTe its death) - fUld

that which;s sacrificed (slaughtered) on An-Nusab (stone altars)."

(AI.Mii·i-dah, J)

Carrion i.e. dead meal is the flesh of animals and fowls that die

naturally. The rationale behind prohibition is that all animals and

fowls that die of natural causes may die because of chronic or

incidental diseases, or because of eating poisonous plants. Thus,

undoubtedly, eating such meat is harmful.

'Flowing blood' is the blood that flows out of the anima!

whether it is caused by slaying or whatever. The rationale

behind this prohibition is that hlood IS incompatible with natural

taste, and it is the storehouse of microbes, so, it is as hannful as

dead meat.

The flesh of swine in most strictly prohibited in Islam because it

IS naturally fil thy and detestable. The rationale behind this

prohibition is that it damages health and implants weakness of

jealousy for honor. It harms one's health because eating the nesh

of swine, as modern m(>(]icine has proven, causes the exis tence of

the deadly microbe, and creates instability in the stomach and the

digestive system, for its nesh is not digested. Anyhow, science may

in the future discover more hanns of this nesh other than what we

already know.

Thus, the flesh of swme implants weakness in jealously fo r

honor because the nesh of animals, as medical specialists state.

contain substances which may transfer to the person who eats them

i.e. the qual ities of the an imal itself. Dr. ~abri AI-Qabbani cites this

in "Tubibak" (Your Doctor) Magazine no.32, p. 189.

What has been acclaimed to other than Allah is the animal

that has been slain while mentioning a name other than Allah-s

over it, such as the names of the idols AI-Lat and AI·'Uzti.. Such

animals are prohibited for upholding monotheism and for

fighting against ploy theism and the manifestations of idolatry,

Some other types of carrion are:

• Stranglcd: the animal that has been strangled by some means.

- Beaten: the animal that has been beatcn to death with a stiek or

the like.

- Toppled: the animal that has fallen from a high place and died,

- Gored: the animal that has been gored to death by another

animal.

_ Eaten by Wild Beasts: the animal that a wild beast of prey has

eaten part thereof and that caused its death. The mtionale behind

the prohibition of the aforementioned types is that harm is

expected from eating them. and the prohibition is a reprimand

and blaming of the owner of the animal, if he neglects it. As for

the prohibition of the animal eaten by wild beasts, it is forbidden

because it is hannful to man, and so he should refrain from

eating what wild beasts leave behind: Allah 'Ii! says,

~ i~' ~ (;"}" ~.J ,

"And indeed We hare hOllored ,he Children of Adam •.. " (At_l"a, 70)

- What has been slain on the standards 'for the idols': standards

for idols are idols and stones that used 10 be installed around

the Ka'bah to be glorified as signs of the Taghul i.e. what is

worshipped apart from AlliJ.h. The people of the pre-Islamic

period used to slay animals over and beside such standards,

aiming to get close to their gods and idols. Slaying animals over

and beside such stones makes the slain animal prohibited.

whether the slayer mentions a name other than Allah's over it or

not, since he intends to glorify the Toghu/. It is prohibited for the

same pervious reason: intended for other than Allah. The Law of

Islam has exempted fish and locusts from the prohibited carrion,

and liver and spleen from blood that is prohibited. Imams AshShiill't.

Ahmad and Ibn Majah reported that the Prophet, on the

authority of Ibn Umar, said, "T .... o types of corrlOfI ha"e b€en

made lawful 10 us: fish and /ocus/J and IWO Iypes o/blood: Ihe liver

and Ihe spleen."

All these prohibited things are only forbidden in case of having

the merit of choice. But when being constrained, they are lawful to

eat on two conditions: I. The eater must not be ineqUitable i.e.

satisfy the desire of eating. 2 He must not be aggreSSive I.e.

surpassing lhe limit or necessity. This is the meaning pinpointed in

the following Qur'iinic verse:

. t; ~ 't' 'I ,-' .'( fi. { j C' "' :..:..ii -:'i' '.lIt' ;: --jl >', .1< -.- \3\ ~ ~- . .r--

"lie has forbidden )'OU only ,be Muitoh (dead animals), and

blood, and the flu h of 5"'illl', and Ihat ",hieh is slaugh/tired as a

sar:rijiu for others IllIm Alliih (or has bU ll slaughttudfor idols, Oil

",kif" Alliih's Name hos /10' been nlml;oned ,.,hile sfuughtering ). But

if one ;, fOTud by nt!ceSJily ,.,i,hou, wilful disobedit!nce nor

mmsgressing due limits, then Illeu is flO sin "n him. Truly, A{Iii"

is Ofl-Forgiring, Mosl Merciful." (AI ·Daqarah, 173)

The rationale here is to protect life against destruction and there

is no sin on the onc who is in dire necessity.

2. The prohibition of eating the flesh of domesticated donkeys, and

every wild beast having fangs, and every wildbird havmg claws.

Imam AI-Bukhari reported the Prophet $. to have forbidden

eaticg the flesh of domc~ticated donkeys on the Day of Khaybar.

Imams AI-BukMri and Muslim reported the Prophet ~ to have

forbidden eating every wild beast having fangs, and every wild bird

having claws." Wild beast refers to every predatory animal having

fangs, such as lions, tigers, wolves and the like. wild birds refer to

every fowl having injunng claws, such as vulture, falcon, hawk,

kite and the like.

3. The prohibition of what has been slaul:hlered unlawfully: as killing

animals by electric shock, or letting them be slaughtered by the

hands oran atheist, a Magian or an idolater. Lawful slaughtering

is to be carried oUI on the following conditions:

I. The animal must be slaughtered with a sharp instrument that

causes blood to be shed and cuts the jugular veins.

2. Slaughtering must be on the throat, including the cutting of the

gullet, the windpipe. and the two jugular veins. the laner being

two thick veins at both sides of the neck.

3. It is necessa ry to mention the Name of Allah .over

slaughtered animal al the begimnng of the process. Allah WI

says,

~ ~j: .~ ;r i4 ::I; ~ r:i J.:l ~ (;.0 ,

"So ~al ofthar (m~at) on ... hieh AII"h's Nam~ has been pronounced

("'hile slaughtering Ihe animal), ijyou are belie~ers in His A)"al

(proo!., ~"idenas, OUstS, I~ssons, siKnJ, rHe/arion! , ttc.)." (AIAn

·am. tt8)

The rationale behind mentioning the Name of AlliJ.h is Ihat the

slaughtercr does not do this as a means of supremacy over these

creatures, but he does it with permission from the Creator~.

Thus, he hunts, slaughters, and eals in the Name of All.lh.

4. The slaughtcrcr must be a Muslim or one of the People of the

Book i.e. a Jew or a Christian. According to the majority of the

four Imams, the slaughtered animal is not lawful if the

slaughterer is an atheist, Magian or an idolater, or following

a Ba!inite creed, such as Ihose that made Imam Ali .to or the

Fa!imid Caliph Al-~ iikim bi AmriHah, as gods.

The condition Ihat the slaughterer must be a Muslim, this is

because he follows the religion of the Truth, which has been sent

with M u~ammad 3:,. The slaughtercr may be one of the People

of the Book because Allah 12t says:

~ ? ~ ;t3~ :tl ~ ~ \.$) £4r ~.J ,

"Made lawful 10 j'ou this day lIre AI- T"YJ'ib"t ( ,,1/ kinds of Hall

( I""'ful) fomls, which Alliih has made f«wful (me,,' of sl"ughtered

ealab/~ animals, milk products, f"u , ~egerabfeJ andfruits). The

foml (slaughtered callf~, ~a'ubf~ animals) of ,h~ people of rhe

352 Part Thr«

Suiptur~ (J~"'J and Christians) is la ... /ul to you alld yours is

la ... / ul to ,h~m ... " (AI_Mi'idah. S)

According to the conditions mentioned earlier concerning the

slaughtered animal:

- It is prohibited to eat from what has been slaughtered unlawfully

such as killing animal by electric shock or the like, because the

animal was strangled and was not slaughtered by a sharp

Instrument.

_ It is alS<) prohibited to eat from what is slaughtered by the hands

of an atheist, a Magian, or an idolator, because it was

slaughtered as a sacrifice for others than Allah.

_ It is not lawful to eat animal meat preserved in cans, if il is

imported from atheistic countries, which do not believe in the

Creator or Divine religions.

_ Such canned meat is alS<) unlawful, ifi! is proven that it has been

obtained from unlawfully slaughtered animals, if Ihcy were

strangled or electrically shocked for example.

_ Fats or cooking butter preserved in cans are not lawful, if it is

proven they were mixed with the grease or milk of pigs.

_ Fish preserved in cans is permissible to eal, for the Prophet $; is

reponed by Compilers of Hadith to have said, when he was asked

about sea water: "liS water is pur/!, and iu dead is lawful."

4. Taking wine ynd drugs: taking wine and drugs is unanimously

agreed upon by scholars to be unlawful. Earlier in the chapter,

"Responsibility for Physical Education", we cited all the harms

which wine and drugs cause. We alS<) cited in detail the lawful

ruling on taking both of them. Now, we need to deal with wine

made from things other than grapes and dates. Is it lawful to drink

it or not? Imam Muslim reported that the Prophet $. was asked

about the drinks that wert made of honey, maize, or barley; and

upon that he answered: "Every in /Oxicam is ",iIII'. and ",ine is

prohibiled.·· According to thi s: all products that are made from

fruits or barley, or from any other substancc, are wine- lik e, as long

as they mtoxieate and befog the mind. Im :'im~ AI-Bukh"ri and

Muslim reported 'Umar 40 to have declared on the pulpit of the

Prophet t;., /\homr i.c. wine is everything whieh befogs the mind."

As long as such products intoxicate, they are unlawful in any

amount. Imams Ahmad, AbU. D5wud and At-Tirmidhi reported

the Prophet :I: as saying, "Ally tiring Ihal inlOxicOlI'S in large

amounts is also ulIl""'/I,1 in small amOllnls."

The Prophet not only forbade drinking wine in any amount, but

he also forbade buying, selling, and trading in it, even wi th nonMuslims;

thus it is not lawful for Muslims to import, export, make,

or carry wine. Th us the Prophet :I: said, "AIMh has cursed ",ille 0111/

Ihe one who drilliu it, the 0111' who sen 'l's it. Ihl' Ottl' who sells it, Ihe

one for whom il is sold, tlte one for wlrom it is pressed, thl' 0111' 11'/10

carries it. the 0111' for whom il is carried, and Ihe one who gains ils

pricl'." Narrated by Abu Diiwud and At-Tirmid hi.

By the same token. Ishtm ordains that the places in which wine

is served and the people who drink it must be avoided. Imams A~mad

and At-Tirmidhi reported 'Umar Ibn Al-Kha!!ab ~ to have S

heard Albih's Messenger ij; saying. "Let him who believes in Alldlr

olld the Last Day not sil at a tabll' on which wine is sen ed."

II. Prohibited Clothing, Adornment and AI/IICaranee

With its fair instructions. Islam permits Muslims to appear in

handsome and dignified clothes before oth ers. For such reasons

Allah has created every sort of adorment, clothes and vestures

which man may enjoy. Alhlh 18 says:

"0 C/tildrtn of Adorn! We /tare bestowed raimenl upon you /0

cover youru/r/'s (SCrel'lI your prirllU par/~) Q/ld «.f ulludommenl.,."

(AI.A'rar, 26)

Additionally, Al-Bukhiiri reported the Prophet 3: to have said,

Eat, drink, get dfl!ssed and give on eharilY all wilh neilila

eXlravagance nor pride. "

Caring for the appearance of a Muslim, Islam orders him to be

clean, as cleanliness is the basis of every adornment and good

appearance in it self. Ibn I-.! ibbiin reported Alliih's Messeger $ to

have said: "Be clean,for Islam is cleM."

In its consideration for good appearance, Islam calls for

cleanliness, self·beautificalion in places where people meet, al the

times of Friday prayers, and the two feasts (Eids). Abii Dawud

reported Alliih's Messenger ~ to have said, "Lei anyone of you. if

he Jws Ihe abilily, make 1>\'0 garments for Friooys olher Ihan the 11110

garmenls made for his work."

As Islam cares about proper appearance, it also urges the

Muslim to tidy his hair and beard. In his book ( AI-Muwalla"),

Imam Malik reported that a man came to the Prophet 3. with his

hair and beard untidy. The Messenger waved to him with a signal

meaning he should lidy his hair. The man did and then returned.

Thereupon, the Prophet 3: said, "lJ not Ihis belfer Iilon Ihal any

one of you come,' wilh his hair ond beord unlidy like 0 devil?" Islam

nol only pennits all these things hut it also urges proper

appearance and reprimands those who forbid or prevent them.

Allah ti says:

~ ~~I ~ ;~:~Ii; .,~ (;.1 ~I ~i i.::j r;' z:. j t

"Say (0 Muhllnlmlld ~) Who htuforbidden the IldorlltiQn Hlilh

clorhes gi.tn by Allah, Hlhirh lie has JWoduu dfor His sla~/'s.u"d AITlliyyibal

(all ki"ds of IIlllul (/Ilwful) lhings) of food~" (Al.A' rar, 32)

But Islam forbids Muslims to use certain kinds of adornment,

clothing, and appearance fo r valid reasons. 0 educators! Here are

the most significant of these prohibitions:

I· The prohibition of gold and sih'er for men: Imam Muslim

reported that Allah's Messenger .$ saw a gold ring on the hand of

a man. He took it ofT and threw It down, and solid, '"This is as if a

matI Qf YOII liaS wken ajirebrand and pili il on 10 his "and. '" After the

Prophet had gone, people said to the man, 'Take your ring and

make use ofi!.· But he said: 'No, by AIlIih I will never take it after

the Messenger of Allah has thrown it away." Imam AI·Bukhilri

reported Hudhaifah 4f" \0 h;we said, "AII;lh's Messenger ~

forbade us to drink or cat for silver utensils, or to wear silk and silk

brocade, or to sit on them."

The silk that is prohibited is pure and nalllra] silk, which IS

produced by silkworms, but art ificial silk is not prohibited.

Similarly anything that is made of silk ml~cd with another

material is e ~emptcd from prohibition even though they may be

equal m weight. The same ruling applies to embroidering and

sewing using silk. Abu D;i.wud reported Ibn Abbas" to have said.

"Allah's Messenger 3 forbade only the garment wholly made of

silk i.e. pure silk but using pure silk is lawful only when neces,ary

for e~ample, treating scabies or having a shelter against dcSlruCilvc

cold or heat or covering a shameful part if the person does not

find anything else to cover it with. Imam Al-Ilukhiiri reported

Anas 4f" to have s;,id, "The Prophet e: gave Az-Zubayr and

Alxlur-RaJ:tmiin permis,ion to wear silk because they ha,1

scabies. "

Gold and silver are only prohibited for men. They are, however,

permissible for women to wear. The reason why the wearing of

gold and silk is prohibited for men is to keep them away from

being effeminate, which is incompatible with manhood, to fight

against opulency that leads 10 looseness, to uproot pride and

Port Th"",

boasting, and to maintain tile international monetary balance of

gold, A woman is exempted from th is as a matter of consideration

for her femininity, recognition of her instmct to be bea ut iful,

responding to her nature of loving adornment, and excitement fo r

her husband when he sees her in the best ti llery.

2. The prohibition of man imit at ing ~'oman and "ice versa: Imam AIBukhari

reported Ibn Abb.'is 40 to have said, "Allah's Messenger

e cursed men who imitate women and women who imItate men:'

3. The prohibition of wearing garments for ostentation and pride:

Im~ms Ahmad, Abu Dfiwud and An-Nasai reported the Prophet

3- to have said. " Whoever lI"ears a garmel1l for the sake 0/

ostentation. AIMh will dress him in u garment 0/ humilily on Ihe Day

oj Resurrection,"

By garment for ostentation we mean wearing fancy and

expensive dothes wi th the intention of showing ofT and boasting

before people. No doubt tllis incites pride and conceit, and Alliill

docs not love anyone who is always conceited, and ever-boast ful.

Imams AI-Bukhari and Muslim reported the Prophet $ to have

said, "'Whael'Cr drags his garment/ar the sake 0/ canceil, Alllih will

nOl look aI him On the Doy 0/ Resurrection ."

4. The prohibition of altering Alhi.h's creation: Imiim Muslim

reported Alliih's Messenger ~ to have cursed the woman who

tattoos and the one who is tattooed, and the woman wllo shortens

teeth and thc onc whose teeth arc shortened.

Tattooing is the act of deforming the face and hands wi th a bille

color and ugly drawUlgs. Shortening teeth is the act of sharpcning

the teeth and making them short, like what happens today in

plastic surgery. Bllt there are cxceptions in case of operations that

arc necessary because of physiological and psychological pain,

such as remo~in g the appendix or the tonsils,

S. The prohibition or sha.ing the bu rd: Imam Muslim reported Abu

Hurairah '*' to have said, "AlI,ih's Messenger oj: said . "Trim Ille

mous/{Jclle and lei Ihe beard grow long. allil be different [ rom Ihe

MaXlans." And [milm Allmad reported on the authority of Abu

Hurairah that the Prophet a:.: said, " Lei Ihe beard grow ond Irim

Ihe mo"Slachl', atld do nOl ;nli/Ille Ihl' Jews 1IIIIIIhe Chrislians ."

6. The prohibi tion of using gold and si[,cr utensils: Imam Mus[im

reported on the authority of Umm S.1[amah that the Prophet 3:

said, "Whoever eats or drinks f rom gold alld sifloer !UellSils, infaci

drags Ihe Hell-Fire into his belly."

7_ The prohibition of statues and figurl'S: [miims AI-Bulr.:hari and

Muslim reported the Prophet 3: to have said, '''nil' mOSI se"erely

tormented Jlf!op/e on Ihe Day of ReSZlrreClion are those who make

figu res (pictures). Imams Al·Buk hari and M us[im also reported the

Prophet $ to have said, ., The onge/s do nm ellier Ihe house In ",hic·h

IllerI' (Ire dogs Or Slailles. "

An these Prophetic traditions obviously indicate that statues

and Ilgures are prohibited, whether they arc embodied or not.

whc\her they have shadows or not, and whethcr they are made as a

proression or not, as they all involve the imltation of what AIl"h

IjQ creatcs. But making Ilgures or lre<:s or any objt"Ct contaimng

no soul is exempted from the prohibition. The two Imams AIBukhari

and Muslim reported Sa'ld Ibn Abu A[- ~ asan to havc

S

his living (rrom things) made by his hands, and I m;lke th(..'SC

figures." Therupon, Ibn Abbas said, " [ will not answer you

exccpl with what I heard from AlIah'S MC!!senger. I he:.rd him