Child Education in Islam

in a hermitage, so leave them for what they have dedicated

themselves to."

Before Islam, 'Umar Ibn AI-'5 ~a~~ab ~ wa, known for cruelty

and severi ty, but after IsW.m mercy gushed forth from his heart. He

considered himself responsible before AlI:ih for a mule that fell

down on the roads of Iraq because he had not paved the road

properly.

Historians also report that when 'Amr Ibn Al--As conquered

Egypt, he s.aw a pigeon come down 10 his tent, and il made its nest

at the top of it. When 'Amr intended to depart and saw the pigcon,

he did not want to drive it by removing the tenl. As a result, he left

the tent, and then the people bulll around this tent. That is how the

Fustat city was buil l. Among those instances of charitable

endowments in IsI.lm are Ihe following:

- Endowment of stray dogs which are kept in secluded places to be

taken care of until they die.

- The endowment for w~-ddings, where poor people borrow jewels

and orn;lments from the Endowment on Ihe occassions of

weddings and feasts. Thus, the poor may enjoy the occasion in

festivity and happiness.

- Endowment for sick people ;ond travellers: in such an endowment.

singers may participate by songs and anthems until morning in

order 10 relieve the suffering of the ,iek and sha re with them.

- The endowment of Az-Zabllt/i: here every servant whose vessel

has been broken and is exposed to Ihe master's anger, has the

right to Ihe administmtion of waq[. There, be leaves tbe broken

vessel and takes 3 new vessel. Thus be sa.ves hImself from the

anger and punishment of his master.

These were not types of all the endowments, but there were

other WIllYS, ~ueh as feeding, supplying water for the thi rsty,

clothing the naked, giving help to strangers, treating the sick,

tc,lchmg the ignorant, burying the dead, sheltering orphans,

succoring the depressed and helping the disabled, Such endow·

ments and ehari tab lc institutions were acts of mercy that Allah

bestowed on the hearts of true believers. So we should raise our

children in accordance with the precepts underlying these

institutions.

4, UUSI.'lrishness: this is a psychological trait that leads to the

preference of others Oyer oneself, Such a trail is a noble attitude so

long as unselfish acts arc olTered for the sake of Allah; and ~uch

acts are proof of true belief, and a solid basis for social security, It

is enough in this reg;l rd that the Qur'an has recommended thi~

high form of brotherhood, compassion, and unselfishness, So

Allah says,

r:;J~ oJ. ~J~ i 'is rJl I":" ,;; ~Jf. ~ it: ?:i~ ";!]i p; 5:J~ t

~ ;;'IFjt ! .:; C!- j~ ,;.:; ~\ '-J. Ft;. ~( j;: .. }'l dO~; ~) ~ l:~'-

of Z,Y-l,'il

"And ( if is also for) those ",ho, IN/ou fhem, had homes (in Af!

I1lldinllh) and had udopud the Faith, lo ~c thol'f who emigrll(f to

rhem, Illld hlll'e 110 jealousy in rheir breaJIS l or IhuT ",hieh they hll"c

bU ll gi,'ell (from The boOTy 0/ Hllnt A II-Nlldi~) , and gi.e Them

(emigrunTsj pre/uellCt! OI'~r iJ,cmse/"eJ cvell Though rhey "'erc ill

nu d o/lhaT, And ",hosoe ,'", is sa_ed/rom his 0,.'11 CO"etOMSlltsS, such

Ilft they ,.'ho will bc rlre sTTcccss/TTI," (At -I}a'hr, 9)

This yoluntary prcference of others oyer oneself as well "s the

social sympathy embodied in the manners or the helpers, go

unparalleled in the history of mankind_ The moral of prererence is

clearly seen ;n Muslim societies all through the ages with all the

splendid aspects of unselfishn ess, details of which cannOI be

mentioned here. Flow worthy then is it of educators to bring up

children aceordmg to these noble ideals of unselfishness and

sacrifice!

5. Forgiveness: it is a noble psychological feeling that leads to

tolerance, giving up onc's rights, whoever the aggressor may be, on

condition thaI the injured person has the ability to take revenge

and that there is no transgression against Islam; or else forgiveness

will represent humil iation, misery and surrender. But the concept

of forgivness, in case of abihty to retaliate, is an inherent moral

characteristic of !sHim, It is no surprise that the Qur'iin commends

forgiveness in many verses, Thus we read,

~ ~ J :';)11;' ;< 1; ~~;,~~ "'::;jf l;i.:,i ~1; 1

"And 10 fOrtf:O and give (her the f ull iHahd is nea,,'~ to 1'11-

Taq"'o (pief)', righlt OlmleJS), And do not forget liberality between

)'ou~selves. " (Al.llaqatah, 237) And we also read,

.I. .s" ," Ii ~ > :.i(~ • 6i ,- ~ ,t:W '-~;ii '. If IT' }"

"{ u ~ J u:! if-H J. "u '1'

"People who restrain anger und purdon 01/ men, for AUtih loves

thou who do gfNJd, " (At ' lmran, 134) ,

tJ;;i;t t~ I~~ '~\:I" "Jr I;~ ~~:f ~.;)~ 2;( ~;;;\\ ~ :!:--j( .s/,', 1,;,

~ .. --"-

('The gfNJd d""ed una the evil deed cunnot be equal. Repel (th"" evil)

"'ilh on"" ... hieh is beller (i.e. Alliih ordl'r~d lhefo;/hful believer .• to be

patienf at the time of anger, and to excuse thme ... ho lua, them

badly) then verily he, between ... hom and you thae '''us enmity, ( "'i/l

h""CQme) Il' though he ... as u close friend." (Fu!!;lat, :14)

Abu Diiwud narrated that the Prophet ~ said, "Allyolle ",ha

res/rains anger although he can take reve"Ke for himsel[. Alliih will

invite him on the Day of Jut/gment ill public und give him the choice of

a I!urull '{II (Dumsel with big beautifll! eyes), " So according to these

ideals of compassion, tolerance and forgiveness, we should raise

our children.

6. Courage: it is a psychological trait that is inspired in the believer

through his belief in Allah, the One, through the decreed

determination and through his sense of responsibility, and his

upbringing. The more a believer is equipped with these traits, the

more will be his share of steadfastness and courage in defending

the truth. That is why All iih iii has praised those who convey the

messages of their Lord and fear none but Allilh. Alliih 1Ji says,

~ (.,.,;. ~~ ;J, ~( -ilLJ 5~':O: t ~~~;;~ ~i ,;,1.'\1 ~;r /' ~i t

" Thou who preach the m~$$ageJ of AfUih, and fear him. and

fear none but Allrih. And enough is Alfrih to calf men to accounr"

(Al-A~b, 39)

Thus stead fastness in announcing the truth is one of the

noblest achievements of Jihad (striving in the way of Allah). Abu

Diiwud, At-Tirmidhi and Ibn Majah have reported that the

Prophet #. said, "The highest rank of Jihad if the word of truth 10

an unjust rule," That is why, if a person becomes a martyr from

saying the word of truth, he is considered of the highest rank in

martyrdom.

Thus, AI-I:fakim narrated that the Prophet #. said, "The muster

of martyrs is I~amzuh Ibn 'Abdul MU~~(jlib and a rnun ""ho s/Ood

before an unjusl ruler telling him what if right and what if wrong.

Ihen the ruler kU/s him." So the Prophet ~ covenanted with his

Companions that they should say the truth under any circumstances.

Here Muslim has narrated after Ubadah Ibn As-Samit.:(ll,

who said, the I' rophet e: took an oath from us to listen and obey

in cases of felicity and sulTering, and in cases of approval and

disapproval, He also took an oath from us that we should prefer

for him fo r ourselve~ and that we should show allegiance \0 our

rulers, unless we see evident disbelier ror which we have evident

proof, and to say the word of truth under all circumstances, with

no fear of rcproach." Such aTC the virtues of steadfastness and

courage that we try to implant in our children.

These are the most important psychological principles which

Islam seeks to implant in the hearts of the believers. All those

principles help in forming the Islamic personality and in building

up the social edifice. Indeed, any educational system thaI does not

observe the psychological principles laid down by Islam will indeed

prove to be a failure.

So it is the duty of parents and educators to develop in their

children a sense of faith and piety as well as the sentiments of

brotherhood, alTection. mercy, unselfishness, patience, steadfast

ness, and love of truth. If this course is followed, children grow up,

they wi!! be capable of shouldering their responsibilities.

2. Consideration for the Rights of Others

Indeed considering the rights of society is interrela ted with

psychological principles, for such principles are thc spirit, and the

rights of society represent the body. So we cannot isolate the first

from the second. The most important social righ ts which our

chidren should observe are:

1. The rights of parents

11. The rights of kindred by blood

II I. The rights of neighbours

IV. The rights of teachers

V. The rights of com panions

VI. The rights of the elderly

We shall deal with these points in brief, so that educators may

try to implant them in the minds of the children during their tender

years.

I. The Rights or Parent

The most important duty of the educator should be to acquaint

the children with the rights of parents, in the way of doing good to

them, obeying them, and being kind to them This means serving

them, looking after them in their old age. lowering their voice in

their presence, and supplicating for mcrcy for them after their

death ... etc. Here arc some of the sayings of the Prophet $: re lated

to the good treatment of parents. It is the duty of parents and

educato rs to teach them to their chi ldren at an early age.

3. Achieving satisfaction from AIl:ih depends on satisfying parents.

AI-Ililkhari has narra ted that 11m Abb:is 40 reported that the

Prophet * said, '"A Afl/slim who has 11<"0 M rl5lim PI/URIS should

fulfil/llreir ",wls mid offer them basic necessities; for Ihen Alldh

will open IWO doors of Paradise for him. If/here is only one parent.

AlIiih will open/or him one door of Paradise. III case a Muslim

causes di.~plea.)'Ilre /() his porents. A/Nih will nOl be salisfied wUh

him unli/ his J41rentS Ofe pleased with him. [ t has been said even if

his parents wronged him. Ibn Abbas said the vcry words, "Even

if the parents wronged him,"

b. Good treatment of parents has prca:dcnce over collective Jihii!!

in the cause of Allah, for Al-Bukhari reported after ' Abdullah

Ibn 'Umar" who said, "A man ~aid to the Prophet 4 J want

to go to Jihad in the way of Allah." The Prophet asked him, "Do

you have jI(/fcnlJ?" The man said, "Yes." Then the Prophet said,

"You should make Jihtid by he/ping them."

c. Another recommendation is 10 pray for them after theiT death

and to weloome their friends in compliance with the will of

Alliih !J§l,

... t.;..;. 'C~( ;';:'J '< \~ ' ; ' ::1i : i~I 'C( ~\ , ,'t}. "t ., ~.~ '1-' ,-"J , or ~" C · ~'-' T

"Anti out of kintlllns Io}"er fa fhem fhe wing of humility anti say

my Lord bestow on them mercy as they cherished me in childhood"

(At. tst'!'. 24)

AI.Bu~~ari narrated that AbCl Hurairah ':;' said, "The rank of a

dead person would be raised after his death. Then he will ask,

'0, my Lord. what is this for'? Then. AlIiih says, 'Your son has

asked forgivenes, for you.'"

AbU Dawiid Ibn Majab and Al- liakim have narrated after Malik

Ibn Rabi'ah who said, "While we were in the company of the

Prophet $ a person from Bani Salamah came, and said, '0,

Messenger of Alliih. is there any thing of good treatment left

towards my parents after their death?" The Prophet $ said,

. Yes: prayer for them. asking farg;1'ene.H f{)r them, fulfilling their

commi/men/s. hOlwIlring their f riends and showing kindness /0

148 1'." Two

kindreds by blood since Ihal was acliieved hy them." Here

'Abdullah Ibn 'Umar Ibn AI-Khatlab 'a set the excellent

example of the righteous. 'Abdullah Ibn Dinar narrated in

accordance with Muslim in his authentic book that 'Abdullah

Ibn 'Umar met a man while he was on his way to Makkah.

Then 'Abdullah greeted him, carried him on his donkey and

put his own tripulant on the head of the stranger. Ibo Dinar

said, "We said to Ibn 'Umar may Allah keep you righteous.

Those are Arab Redouin~! They would be satisfied with little

things. Then 'Abdullah said, Verily, the father of this man was

beneficent to 'Umar Ibn AI-khattiib and indeed heard the

Messenger of Alhlh say, "The beneficent treatment tliat a mall

call offer should be 10 the people wiw offered beneficent

treatment to his father."'

d . Giving precedence to the mother over the father. AI-Rukhiiri

narrated that Abu Hurairah '*' said, "A man came to the

Prophet ~ and said, '0, Messenger of Allah! Who has the best

right for my good companionship?' The Prophet said, 'Your

mother. 'Then the man said, Who comes next? the Prophet again

sa id, "Your mother." Again the man said, "Then who is next?"

The Prophet also said, "Your mOlher!"' Then man repeated.

"Who is next?" The Prophet said, " Your father.!."

Islam has given preference to the mother over the father for two

reasons: first, the mother suffers as a result of her pregnancy.

suckliog, and rearing her children more than a father does. Here

the Qur'an explicitly says,

~ ~ iii Jl :

"His "",'her bore him in weaknen and hlUd.