Child Education in Islam

concerning the responsibi lites of teachers towards their students,

effective educa tional methods, and the main principles with which

childreo should be raised. These suggestions may be summed up io

the following points:

1. The child should long for the most honorable gains

One of thc most important tasks a teacher should do is to

encourage his students to join involuntary work, whether

industrial, agric ul tural, or commercial. It must be noted that

all the Prophets of Allah _ used to voluntarily work and they

specialized in ,orne professions and craft s. In this way, they gave

the succeeding generations and nations a good example of

joining involuntary and Haltil (legal) work . Thus Nil~ ~

learned how to build ships as AlHih ordered him 10 make one.

Allah HI says, in this regard,

~ ~," ,: " ~I (->;1. "{ " ..... .-"" r'" r'J'" '~- tj, j ~. ...Y . _~ l J' c..>.; .O"J. ! ~..\ ~~"< ;r~ ~ -1"' .1".

"And eOf/g/ruel IN: $hip undtr Our f..""ytS aud ,.,i,h Our Rel't!/alion,

and eafl not upon Me on behalf of thoSl! ,,·ho did w' ong; they tue

surely to be drowned." (H lid. 37)

Again. Mfisa :W devoted himself for Shu'aib, one of Ihe

Prophets of All;lh, to feed and take care of his sheep for years in

return for marrying one of his daughters. Alliih Q. says in the

Noble Qur'an:

.. ~' , .:("\ ~b J ~ X,: $.1 ,sJ;.l 6":4 ~i~' "4! j li ,

"1/1.1 suid, "Surely J "'ould fikt to murry )'OU to one of these, my

two daughters, on condition ,hal you hire yourself to me for eight

pilgrimtlges i.e. yetlrs. (AI-Quas. 21)

Prophet M U~3mmad #. was a shepherd and a trader before his

Propbethood. It is he who said, "fused /0 lend sheep for the Makk{/Jl!i

in relurnfor wages." This is narrated by AI-Bukhiiri. He also went for

trading trips to Syria twice ; the first wilh his uncle AbU nlib when

he was twelve ~ars old , and the second lime he was sent by Lady

Khadijah with her servant Maysarah, to trade for her with her money

and he did welL At that time he was twenty-five years old.

Here, Islam, with its comprehensive principles and integrated

legislation, has venerated the perronnance of honorable work and

considered gaining one's sustenance as one of the most pious and

honorable acts. Thus, Allah ta says:

.I. . {Itl ..:5,: :"" '. 1'''' ·-..-c . I {i; 11~ ~'~I''co .5<: ,sJ( " }. "1;';'>-- -.j.> _~ ~ ~ ... 'ft., ... :.- j' "'.. r - ..... 7

" Ill' it is Who has made tht eMth ~ubur.ienr to you (i ,e. eluy for

you'o K'ulk, 10 Ii,e and to do agriculturt Oft it); so Klalk in the INlth

thueof and tut of Il;s prlu ision. And to Him will be the

Resurrection. " (A)"Mul~. 15)

And He also says:

1-'" ,,. .1I ''1f'.lf ,.:;. f" ·" "N<' f' "C-«'< ,' .' On. ~ !& Ctr'''' _ ".---- ~ !.I'"' .... ~.) ~ ~ ~ ~ : 7

'P;'~

"So, when tlte pru,·u is accomplished, then spread abroad in the

land, and seek of,he Grace of Alliih, and reme.mber Alliih much, ,hu'

possibly you Klould prosper." (AI.Jumu'sb. ]0)

The traditions of the Prophet $ also have a lot to say regarding

the importance of work. Al·Bukhiiri n3rrated thllt the Prophet 4:

sa id, "It is beller for one 10 take his rope and bring a bundle of wood

on his bock Ihan /0 ask people for alms, wlro may give or no/." And

he also said, "No one would eat beller food than Ihol he gained

himself. DaWlid, the Prophel of Allah, used 10 Ii.e from ... hal he

hilllJel/ earned."

In turn, our pious predecessors said the following concerning

unemployment and the unemployed. Ibn AI-Jaw'l' narrated that

'Umar Ibn AI-Khat~ab . met some people who were reluctant to

do any work. 'Umar asked them: Who are you? They answered,

"We are relying on Allah." Angrily, 'Umar said: "You are lying.

He who is relying on AIJiih is the one who sowed seed in the ground

and then trusted in Alliih ." And then 'Umar stated, " None of you

should stay at home without going out to look for his sustenance,

praying "0 Allah send me my sustenance; since the heaven (sky)

does not rain gold or silver." Sa'id Ibn Mansur said that Ibn

Mas'lid '*' said. "I hate to see an unemployed man who does not

have work to do neither for this life here nor for the Hereafter."

These quotations indicate that Islam pays great attention to

manual work and professional education. They also condemn

unemployment and laziness and encourage individuals to work and

gain their sustenance.

In teaching children professions and crafts we ~hould

differentiate between two kinds of chi ldren: the first group are

those who do well in their studies. They are mostly mtelligent and

should continue with their studies until the end while at the same

time, they should be trained during vacati011s; and whenever a

chance pennits, they learn professions or crafts to which they are

inclined; no one would know what the future hides for them. The

second group are those of moderate intclligencc and the third arc

not very intelligen t. Students of the sewnd group should be taught

the necessary religious and worldly duties. Then they would turn to

professional jobs and specialized crafts. It ;s wrong for a father or

he who is in charge, should let the third group continue in their

studies in spite of the fact that it is difficult for them.

Women and girls should be given a well-grounded education 3S

well as to be taught crafts and professions that SUIt their nature and

individual abilities.

Islam has exempted women from many jooo and rcsponsibili ties

because of the fo llowing:

- Some jobs and responsibilites do not suit their physical

cababilities and feminine nature. So being a fighter, a construction

worker, or a blacksmith is inappropriate.

- They may result in dangerous social immorality, as in such cases

the woman intennixes with men.

- They may be against her nature as a mother, Thus working in

demanding occupations while at the same time being a wife who

has children to rcar would be cxhausting for her.

In brief, m:mual work and professional erafts are of the mOSt

important and honorable jobs, so we should direct our children to

them.

2. Keeping in mind the innat~ capacity of the child

Onc of the most important facts that teachers should bear in

mind, is trying to know the crafts a child would feel inclined to,

what professions suit him, and what hopes and goals he has in lifc.

There is no doubt that children are different in their interests,

intelligence, and cnergy. Hence a wise teacher, or a prudent parent

is the one who leads the children lO the correct positions, which

suil their inclinations and intercsts and congenial environments.

Thus if the child is intclligelll and has a keen interest to pursue his

studies, then thc tcacher should prepare the required mcans and

help him achieve his goals in lire. On the other hand, if the child is

of moderate intelligence and has inclinations to learn a profession

or a crafl, the tcachcr should help him to achieve his avowed aims.

Again, if the child is not very intelligent, the teacher should direct

him to a job, which suits his mentality, temper, and cap3city.

This is whal is me3nt by 'Aish3h $ in her saying that was

narrated by Muslim: "The Prophet 3: ordered us to dIrect the

people to their suitable position s,"' Here, guided by the Prophetic

instructions of taking into account the child's desire, and giving

him his rank, Mu,lim educational leaders, he..1ded by Ibn Sina

advocated observing Ihe inborn inclinations of the child. In Ihis

regard, Ibn Simi said, "NOI every craft a child likes is appropnate

for him but the one that suils him is Ihe one that goes with his

temper. If professions and crafts were to be roHowed by means of

guesswork alone and not by appropriateness and options, no one

would be lacking the ability to learn arts or crafts. Th us, it is

important for the one who guides II child who wishes to choose a

given crafl to first consider judging the temper of the child, probe

into his talent, and examine his in tell igence:. Accordingly, the

teacher can choose for the child the appropriate craft on this

basis."

Here, the educator is not lacking the means by which he could

know the psychology of the child, whether he is intelligent or not,

and the crafts or studies he is lIIclined \0. Then the child goes his

way in life through what suits him and what is good for him;

whether he continues with his studies or learns crafts. Both choices

wi!! be good for him, his people, and his oountry.

3. Giving the elliJd the opportunity to play and be entertained

Islam is the rel igion of realism and it has a method that judges

human beings according 10 their inclinations, psychology, and

nature. Hence it does not suppose that all our speech should be

praising and remembering Alliih, our silence as contemplation,

neither should mediation be considered as lessons from which

people would learn. nor our leisure-time should be wholly spent in

worshipping Alliih. Islam approves of .tll that human life r<'-'

i.e. happiness and cheerfulness, playing and entertaining, wedding

and enjoyment, provided that these activities do not go beyond

what Allah has pcnnittcd or the domain of good manners.

This is clear in the saying of the Prophet ./$ to I:!a~alah AlAsadi,

"[ swear by Ihe One Who holds myself ( Allah), If you (Ihe

Companions oj Ihe Prophet) keep on remembering and praising

37' ","""""""""""""""""""""""""""""""""""""""" PanTh~

Alltih. {ike in Ihe eme you do while you Ilfe silling wilh me, al1ge/~

would have shllken hand' with y(1It in YOl jr beds and roads wherever

you tread. But, Ilanpllah, there is a time and a time some time for

praising Allah and some other time fo r worldly alTai rs and

entertainment. The Prophet $ repealed the words (rilere is a

lime and a lime) three limes. This is narrated by Mu~1im.

There are many methods which Islam considers legitimate

concerning physical preparation fo r c:

that Islam is a realistic religion, which allows its adherents to

share in wholesome play and entertainment as long as it is for the

advantage of Islam and in the domain of entertai ning one's family

and children. Of these methods is the saying of the Prophet ~

which was narrated by A[-Bukhari: "EI'I':rything olher than

remembering and praising Allah is diyersion Or heedlessness except

four acts: one's lItolking between two IOrgeu (for shooting),

training his horse, playing with and entertaining his family, and

Icarning 10 swim."

Our Prophet ~, the best cltample of virtue in an things, used to

play and entertain his family and the children of his Companions

and he used to amuse and befriend them. He also enoouraged

them to practice pcnnissib[e games and entertainment. Here are

some examples:

Imam Ahmad narrated with good transmission that the

Messenger tt. used to gather 'Abdulhih, Ubaydullih and Kathir

Ibn Abbas IIJ, and say, ··Whoever races me lirst will be given so

and so." Then they would race with one another till they reached

thc Prophet and touched his back and chest. The Prophet then

kissed them and gave the winner his due prize. Abu Va'li reported

that 'Umar Ibn Al-Kha_t_tib" said. " I have seen AI-':Iasan and

AI-':Iusayn riding on the shoulders of the Prophet 4;. So ·Umar

said "What an cJlcellent horse under you." The Prophet then said,

"And what excel/ent horsemen they are."

Nevertheless Muslim educationalists assure, m the light of the

above-mentioned, that the ehild is in need of play and entertainment

after times of study. Here, we quote the saying of Imam AIGhazali

in his book 1~lya Ulilm Ed-Dill, with regard to this issue:

"After the time of studying, Ihe child should be permitted to

engage in good exercise to relieve himself from the labor of the

office. but he should nO! indulge in playing till he is tired. As a

matter of fact, if the child is forbidden, 10 play along with the

hardships of study, his heart will be hardened, his intelligence

will be weakened, and his life will be troubled to the extent that

he will sed:: to flee from all these troubles under any pretext."

However. a teacher should bear in mind, conccring children's

play, two important things. The lirst is that playing should not

result in exhausting the child because that will hurt the body of the

ehild and weaken it. Here the Prophet $- says. "NOIIO harm others

nOr to be done harm by (Olhers). " The second is that playing should

not take the time allocated for other duties a child is required to

do. [n this regard, the Prophet 3: says,"Slick 10 ..... hal benefils YOIl,

(l$k for the help of AIMh, and da nOI feci helpless,"

4. Cooperation between the home, mosque, and school

Building the child in knowledge, spiritually, and physically IS

established through firm cooperation between the home, the

school, and the mosque.

It is known that the respoosibihty of the home is mainly rearing

children physically, and the one who ignore~ the rights of his

children commits grievous sins. Abu Dawud narrated that the

Prophet ~ said, "The mOSI horrible sin one might commit is /he sin

of wasling (ruining) those whom he is in charge of."

No doubt that the role of the mosque in Islam is concerned

mainly with spiritual education since ~hih (Prayer) in congregalion

and reciting the Noble Qur'an involve continuous spiritual

insight and heavenly mercy. Here Al-l.Iukh5ri narratC'd that the

Prophet 4: S:lid, "Onc's praying in congregation is beller Ihm' his

pT(l)'ing alone ( in his house or in the markel-place or any oliler

place) by Iwemy five degrees." Thilt is because if he makes ablution

the right way and then goes \0 the mosque intending only ~(/"ilr

(not any other worldly affairs) every step he takes is a good deed

wrillen for hIm (in his book of deeds) and a bad deed (a sin) is

erased. And when he finishes hi~ prayer, the angels will kccp on

asking forgiveness of A1Jilh for him as long as he is sitting in the

mosque and did not spoil his ablution. Angels will invoke Allih for

him saying, "May Allah have merx:y on him, may Alhlh have

mercy on him." Again, he will be considered as if he were praying

as long as he is waiting for the prayer."

The role of the school is more concernC'd wi th C'ducating the

cbild, since teachers have a great innuence on forming the

personality of the student. Thus, knowledge and education have

this great status in Islam. Among the merits of learning and

education are: "Anyone who goes on a way for learning, Alhih will

surely make his way e,l,y to hcaven." 1t is narrated by Mus lim that

"Angds would stretch Iheir wings do .... n oppro"ing of .... ha/he Ihe One

asking for knowledge" is doing, Those all earth and in Ihe hem'en,

even wholes it! Ihe .... aler. would ask Alliih's forgiveness for Ihe

scholilf. Narrated by Abu Oi1wiid and At-Tinnidhi.

When we say that the home should cooperate with the mosque

and the school, this means that the child would have an integmted

personality sprilUally, physically, mentally, and psychologically.

M oreo~er, he would be an influential member of his society and

would participate in the progress and welfare of his nation and

scrve the dignity of his person. This kind of cooperation would nO!

be fulfilled unless two conditions are met:

I. There should be no dualism or contradiction between the

education of the home and the school.

2. Cooperation should aim at establishing mtegr:ltion and balance

in bui lding up the Muslim personality.

Thus, if coopcralion between the msoque and the school met

thesc two conditions, the child would develop spiritually and

physically, and would be equipped mentally and psychologically.

So, the child would be a balanced righteous man who would gain a

good reputation among the people and would become a

distinguished person. In the field of cooperation between the

home and the school I wanlto point out the following facts:

a. Many teachers and educationalists In our schools and

universities do not know much about education. They blindly

adhere to the manners and morals of foreigners. For mstance,

they imitate the Europeans In their customs and traditions and

adopt their beliefs and behavior .

h. Some of the books that have been laught to students in schools

are full of false ideas and skepticism. Thus, they raise doubts

about religions and advocate atheism and apostasy. Here I

quote some e)lamples that are found in the secondary schools

books in Syria. In a hook on "The Society'" we read: " Every call

advocating the establishment of independent states based on

religion is nothing but a stupid one.'" Further, in a book on

literature, the veil, which a Muslim woman or girl wears, was

discussed elaborately and la beled as a "sign of backwardness'";

and the histo ry of Islam was described as "a history of

feudalism and degradation."

c. Only a short amount of time is devo ted to religious subjects

compared to other scientific lind li terary subjects taught at

schools. Thus, a Muslim cannot redte the Qur'an in the right way;

he can not know the laws of ShQ"~Qh , nor can he know the facts

about the biography of the Prophet $ and his Companions and

the history of his religion, since schools do not leach him all these

subjects. The result is that students graduate from schools with a

limi ted cullu ral background and with lillie knowledge of the

Islamic sys tem, the $Cj ence~ of the Noble Qur'an, and the hi story

of his fo refathers and their heroic deeds.

Hence if the p~lTent or guardian does not perform his

educational responsihlity towards his children in the right way,

the child might be convened to another way or develop bad

character. In th is case no gUIdance would either avail nor would

any means improve his behavior.

In brief. if the parent realizes that his child is not brought with

the principles of Islam in his school, nor takes his share of the

instrucations of Shar{'ah. then the father has to take his

responsibilty in a scrious manner, i. e. to rear his child on the

sound principles th3t Islam is a religion of worship, morals, and

legislation. He should also connect the child WI th the mosque,

righteous companions, and wise organizations. In this way the

parent and teacher will protect the child through linn bel iefs and

Islamic mora ls,

S. Furmin!; a close relation boehl'cen the instructor and the child

One of the important educational principles on which

psy<:hologists, sociologists, and educationalists agree i, forming a

close rela tion between the teacher and the child, so lhat scien tific,

psychological, and moral upbringing would be integrated. Surely

those wi th sharp ,"sight would agree lhat if there is an emotional

gap between the child and his teacher, there would be no sound

education, and no proper rea ri ng. So, parents and teachers have to

look for effective methods to make children love them, promote

cooperation between lhem, and make teachers and parents helpful

and merciful towards the children. Among these methods are the

following:

The teacher or parent should always smile. In this connection.

At-Tirmidhi narrated that Jarir Ibn 'Abdulliih said, "The Prophet

3: never rerused to meel me since I converted to Islam and

whenever he met mc he would smile to mc." Encouraging the chlld

by giving him a present whenever he does something weI!, or

whenever he excels in his studies. In this regard, At-Tabar;

narrated that the Prophet #: said, " Preselll gifts 10 one ,mOl"er so

Ihal )'ou mighllou aile wlOli.er." Showing care and sympathy for

the child. [liS narrated by AI-Bukhiiri and Anas that the Prophet

$ said, ··He who docs nOI curl! jar "is Muslim brolhers (all

Muslims) is nOI a /n/e Muslim."

Treating a ehi[d with tenderness: At-Tirmidhi, An-Nas5i and

AI-~:ikim narrated that the Prophet 3: said: "A .HI/slim believer

..-/lOse jaith is the best alUl is t"e m{)3t pious is t"e anI! w"o hus Ihe

be.!! manners and Ihe one w"o is most lender lo .... ard.\· his relal;;·l!s."

Being familiar and easygoing with the ehi[d and joking with him.

At·Tabari narrated that labir said. "Once I entered the Prophet·s

house, and I saw him moving his hands and knees while AI- ~Jiisan

and A[-Husayn were riding on his hack and the Prophet was saying;

.. Your ramd is t"e best {md )'ou are 1M be.11 11'.'0 riders."

Thus, with such tender afTcction the Prophet $; used to meet his

people, every young man and every child. They aH loved him heartily

and faithfully. Moreover, they sacrificed themselves for him and

believed in him. So they were described by Allah thus: " TMY do not

deJirousiy care more jor thtmulo·es t hall jor himself. " (AI-Tawbah_ 120)

What assures us of this true and honest love is the saying of A[i

Ibn Abi-"!Iilib '*' when he was asked about the love of the

Companions for the Prophet ~. He said, "The Prophet was dearer

to us than our rich es, children, parents, and cold water in case of

thirst."

Again At-Tabar5ni narrated that a man named Thawban, came

to the Prophet 4- and said, "0 Prophet of Allah, you are dearer 10

me than my relatives and my riches. When I remember you I

cannot bear it lill [ come to you. When r thmk of my death and

yours, I know that you enter Paradise 10 the rank of the Prophet~

and when you enter Paradise [ cannol sec you again." After that

Allah revealed the following QUT'anic verse:

1~-1,(- .'.,.k;.)I' :""1 ~- ~ -:it ~,\ : jl __ ;",.".1, J " JI' '.« .V ." l.

• ....-~ ~.". . _ J • • ~ 1,.-- r" '-!. t: "'T";IO 7" ~ 12::'

.i1L:.- :.~,.~ ~ > n Z.. . (II. '\ .,J ~-' ';"--J _, ~

"And ",/rmo oheys Alliilr and the Messenger (Mu/rammud ~)

rlren they l<'ill ht! in Iht! rompany of 1I1(}"e on K'IIom A/liih has

hl!SIOK'td //;$ GracI!, oflhe Prophus, tht Siddiqi" (Ihou!ollowers of

the Proplu!rs who K'Crtftrsl IInd/oumast /0 luliut in ,hem, like Ahu

Bakr As-SiJdiq) 'he murty rs, tlnd 'he righleou,\'. And how excell"" ,

these comp{lnions urer (An-Ni,", 69)

From what has been di:;cusscd IIbove and the effective uttitudes

which the Pro phet $ advocated, it is eleur thut the most important