Child Education in Islam

und hardship, und hi, ""euning i, in '''''0 yellrs - give ,hunks to Me

Dtld 10 your pllretlts. Un/a Me is /he finD/ des/i_liM •.. (Luqrnan, t 4)

Second: due 10 Ihe mother's nature. which is full of affeclion,

love, and pity, ~he gives more care to the children than Ihe

father. So the child may not be able 10 fulfil! al! his dUlies

towards her. So the S/rarrllh enjoins the child to be most

compassionate and obedient 10 his mother.

e. Beneficence towards parents: il is the duty of educators 10 give

lessons 10 Iheir children about the beneficence they should show

to their parcnls as follows: (hey should not walk ahead of them,

or call them by their first names, nor be annoyed at their advice.

or disobey theIr orders.

f- Warning chi ldren from ill conduCI or AI-Uqiiq, (disobeying and

abstaining from performing rights). An C};ample of al-uqiiq is

that a boy may look at his father in anger. It is also ai-uqiiq that

a boy may consider himself equal to his falher . Another form of

al-uqiiq is that a boy may behave (00 arrogantly and refuse to

kiss the hands of his parents or rise for them in respect. JI is also

al-uqriq (hat the son may be too haughty 10 speak about his

father, especially if the son has achieved a high social status.

Again it is al-uqiiq thaI the boy may nOI help his poor parents to

(he ex(ent that they may be compelled to make lawsuits against

him to make him provide for them. The WOTSI form of AI-uqriq is

that the boy may show contempt, annoy, chide, abuse or repel

them. It is no surprise then that the Prophet ~ has warned

children against AI-uqriq as a gnve sin that will burden them and

will result in punishmen( in this life and in the Hereafter. AI_

Bukhari and Muslim reported afler Abu Bakr'" that the Prophet

~ said. "Would I tell yarl aboul lire graveSI sin?" He s.aid these

words thrice. Then the companion said, "Yes O. Messenger or

Allah ." He said, "Disbelief in A /lfih and dislayally 10 parenlS. " The

Prophel was leaning at that lime, then suddenly he S31 up and said,

"CerlOinly. saying falsehood. and false witnessing are Ihe gravesl

150' ~========================================~ r."Two

simi" He repeated this so many times Ihal we hoped he would be

silent as mercy to us and compassion for him.

This is the most importlm! principle which Ihe educator should

observe in rearing children, so Iha1 they may grow righteous and

perform their duties towards their parents. Indeed, if the child is

righteous in his behavior lowards his parents. he will perform his

duties towards his neighbours, kindred by blO

because being good 10 parents is the source of all social

righteousness.

II. The Rights of Kindred by 8100d

Kindred by blood are those who arc related by kinship or

lineage. They are fathers, mothers, grandfathers, grandmothers,

brothers, sisters, uncles, aunts, children of brothers, children of

sisters, mother's brothers, and mother's sisters. Then come the

nearest of kin. Those relatives have been called in \sHim, AI-Arham

(kind red by blood) for two reasons:

The first is that the root rahim has !x-en derived from the name

of A r- R a~man (a name of AII~h). This IS emphasized by the

Prophet ~, for it has been narrated by Abu D~wud and AtTirmidhi

from 'Abdur-Rahm~n Ibn 'Auf 4;. that he heard the

Messenger of AlIiih $; say the sanctified lladith, '"I am Alliih and '

am Ar-Ra~miitl (All-Merciful) Whn crea/ed Ar-Rat/im (womb) and

der;,'ed In il a name from among My Names. So "nyone who

preserves kinship lies, I preser>'l~ him. alld anyone .... ho .nmders

kinship [sunder him. "

The second is the proximity of kinship to the original lineage.

This points to what the Prophet g meant in his pT(:cepls. The

Qur"iin has urged preserving kinship tics in these words,

~ ~; I'.t:r; ~'i' ~i l.t i'"~\t1i "'I 5).0 oS); ~1 ~t ,

T'he R .. pon;il>olil~ r.,.. Soci. l ~::.t",",lioo ~~=~=======~ 15'

"{lndffur Alliih {hrough Whom you drmand (your mutual righls) ,

and ( do nOI cut th" relalions o/) Ihe wombs (kinship), Surdy, AII"h

is £~~r an All-WI/teller ""U yoa." (An-Ni .... I)

~; t'~jfJ ii; ';' ii ~;..; G;;;.l ~Jbi~; t::: ~ .it. ifP .:j; ~! I..~t ,

"" • ,.-:q · ·I~ '·::.it ~r'...i!J! dY ,::~;j(~ . df' "{o.r::- i/.~ ; ., ~ ~ >' ; . .J.:.I ~ .. . .J

"Wo"'hip AI/lih and join nOne with lIim in worship; and do good

to parents, kins/olk, orphans, AI-Maslikin ( the poor), the neighlu.r

"'ho is near o/kin, the neighbor ,,·110 is a stranger, the companion b)'

your side, the way/arer (you meet) ... .. (An.Ni .... ](i)

"" ·t'- 0~ I;'. G:' ·\ji . i' '~ j .~.,.,. .j .~ --, i~ , It. "{ r""" oJ _ '-' ~J ",.......,..." ,~Y .... ....-...- ....... r

" Would you thcn, if you ,,'ut! gi.,,,,, fhe aathority, do mischief;n

tile land, and serer your flu of kinship'" {Muhmmad, nJ

Thus it is the duty of educators to emphasize the negative efTects

of sundering rdations wi lh one's kin. In addition, the duty of the

educator is 10 inform them of the fruit of keeping tics with relatives.

Dear educators. (hese are some of the advantages of keeping ties

with one's kinsfolk, hoping (0 be taught to your children. Keeping

the tics with kinsfolk is proof of belief in Alliih and the Last Day.

This is attested by what has been narrated by AI-Ilukhari and

Muslim after Abu Huralrah '*' that the Messenger of Alliih 3:

said. "Whoever has belie/ ill Aillih alld the Lust Day, should hOllour

hi.' guesl; and who h(ls belief in Alldh and the Last Day, slwIl/tJ keep

lies with his kills/olk; alld whofl'er has belie/in Alldh (lnr/ the Lust

Da)" $!Jollid say good words or keep silent."

Killship ties means a long life. Here, AI-Bukhari and Muslim

Ilarratoo from An3s" that the Messenger of All i'h 4: s;lid, "A

persoll who is kee" to he hlessed i" his .flls/ellanee ami hove a {ollg fife

should keep tics with his kinsfolk," It is k ~-epll1g ties with his

kinsfolk which would preserve his life, for Abu Ya'l .. narmtes from

Anas 11;0 thut the Prophet ~ said, "Verily IhrouCh "alllltioll ulld

keeping Ihe lies 0/ kinsfolk, Allilh may confer a long life mfe from

!!vil and deulh. IOgelhl!T wilk ble.uillgs wilk many benefiu such as

expialiOlI of /auth./orgi>·ing of sin.!. lrnd emering paradise . ..

Educators should stress these values in the minds of child ren

and actually take them in his company while visiting his relatives,

and thus the children begin to like them. The child will

acknowledge their favour. and will share with them their joys

and sorrows and help them m case of sulTering and poverty, This in

truth IS the height of beneficence,

m. The Rights of Ncighbotrrs

A neighbour is a person who lives beside you up to the fortieth

neighbour. All of them are neighbours. So they have mutual duties

and rights. In Islam, a neighbour has rights. which 8re basically

these: No hurt should be innicted on any of them. A neighbor

should be dealt with honorably and with forgiveness.

- All kinds of inj uries are forbidden: instances of injury are

adultery, theft, cursing, and throwing garbage ncar a neighbour's

house, Imam Ah-mad and At--Tabarani have narrated from AIMiqdiid

Ibn Al-Aswad ... that the Prophet $; said to his

Companions, "Wlrat do }'IJU say abour adullery?" They said, ·'It

is prohibited. for AlI iih and His Messenger have prohihited it until

the Day of Judgement." Then the Prophet g: said, "1/ is a less

u ,inus offense Ilrm man may COmmil wilh /ell worn!!n than 10 commil

adullery wilh Ihe wife of hi.r neighbour." Then the Prophet ;$. said.

"W/Jm do you say abour Ihefr?" They said, " It is prohibited by

Alliih and His Messenger," Then the Prophet oj: said, "1/ is 0 less

serimls ()jJ!!nSl! Ihal a man may ccmmil I/Je/I/rom len huu.

ccmmil Ihe/I from his neig/Jbour."

As for hurt by hand and tongue, this is included in the saying of

the Prophet olt, "By Alliih, he i.J no longer II believer" He said this

thrice. The Companions said, "Who is thut person 0 Prophet'!" He

Solid, "Thai persoll whom Iris /ltig/tholl's CO ll/d no/ Ii"e wilh him in

safelY. beellllSe of his erils. " l bis Iladill, is narrated by AI-Bul::hari

and Muslim,

- Protecting neighbours: the evidence for the duly of protecting

neighbours against any violence is what Al-BukhiiTi and Muslim

narrated from Ibn 'Umar" lhal the Prophet 4: said, "A MIl,.lim

is II brolher 10 OIher Muslims. fie should not commit injustice against

(lilY of Ihem, or surrender him. A Mllslim who hl'lps anolha Muslim.

will hi- gi,'en help from AllfIh. A Muslim who helps /0 reliew: a

MWlNm '£ !l1/versi/y. AI/ah will Teliere him from adversities on Ihe

Day of Re:mrreClioll. A Muslim who offers sheller /0 another MU!Jlim,

Allah will give him shelter 011 the Day of Resurrection." So, if these

duties are obligatory on any Muslim towards another Muslim, then

they are morc strictly obligatory towards a neighbour.

- Dning good to neighbours: offering help to neighbours

includes: to conSQlc him in SQrrow, congratulate him on happy

occasions, visit him during sickncss, mitiate the greeting with him,

and advise him both on religious and worldly matters. Alliih ..

says,

6 ,..--'ff; ':;'-;'51; ~( " ...,. :; tc.1 i.w~ t::;" _:/: ltp 1; oll ~t ,

.I.. l • .-:"\1 .• (, ,·::.it ~" ~ Gii' (. d.t( • f ir- "{ ____ -,t.J 1 '. ~ ~;' .; . J Q.>-6' "~-I_J

"WtNship Allih and joill nOlle willi Him ill wo~sllip; fllld do good

to ptuellts, kiIlS/ofk, orpltflllS, Af-Mflsllki"" (rite poor), the lleigltbor

wlto ,'s lIetu 0/ kill, tlte lIeigltbor wlto is fl Slrflnger, tlte componion by

your side, tlte wflyfflU,. (you mul) ... " (An.Nid. 36)

The Prophet ~ considers honouring the neighbour as a

characteristic of good raith. He said, "'He who beliHes in A/hih

OM Ihe Last Doy, should honour Iris neighbour. Reported by AIBukhiri

and Muslim. Again, AI-Bukhilri and Muslim reported

after Ibn 'Vmar'" wllo said that he heard the Prophet tj: says,

"Angel Jibril has .10 0[11'/1 recommended 10 me good companionship

/0 ncighlNurs Ihol I 1110118"1 he would make him among Ihe heirs. "

Among the acts of goodness to neighbours is to supply him,

when needed, Wilh fire, sail, and water, and \0 lend bim any

household utilit ies. II is here that many commentators have

interpreted the following saying of Allah as again st those who arc

miserly with such articles. "And refuse and prevent needed help

and kindness."

- Forbearing hurl from ncighoours: il is by passing over

neighbours' miSl;Ikes, and odious dct'

and patience. In many cases, this may result in cornx:ting thcir

deviations and misbehaviour. So roughness will turn into

compassion, enmity into peace and hatred into afT~tion. Allah

£ tells thc truth about this in His Noble Book:

•

4; /<1t~::;; ;~TLt .:1:~ u~i I~~ ~~ :l ,:e.il~ 2;\ ~yI11; ; ~~'jj ..s.r· 1.:; ~

""I: _._ -

"The good du d IltHl 'he evil dud Cllllno' he equal. Repel (,he e~il)

wilh one "'hi,h is /lelfer ( i.e. Alfuh ordeud the fllithflll heliererJ to be

patienl at the time of unger, Ilnd to fxcuse those ,,'ho treat them

badly) Ihell verily he. bel,,'un whom Ilnd )'ou there "'us enmity, ( "'ill

become) us though he "'U$ a close f rielld. " (FIl!~i1al. 34)

These are the most important princi ples for dealing with

neighbours. So oollCators should teach children from a very early

age the advantages of being neighborly up to the time when the

child reaches adulthood and lives among them. It is thc duty of

adults 10 avoid causing injury to neighbours, \0 protect them

against injustice and transgression and all fonns of misconduct

and hano.

The rearing of chI ldren according to those four principles of

neighbouring could not be fulliled except through theory and

practice. First, the cducalOr should give the child oral le:ison, now

and then. Second, he should apply these principles practical ly by

having the chi ld keep company with neighbours of similar age.

IV. The Rights of Teachers

Among the important social rights is to show respect for

teachers. The Prophet of Islam 4: has laid down before educators,

noble guidelines to honour scholars and respect them. Some of

these guidelines arc the following hadilhs:

Atnnad. A~-Tabarani and Al-f:liikim after 'UMdah Ibn As·

S;imlt 40 narrated that the Messenger of AlIiih # said. "lfe will

not be (me of my nation he ... ho does not show respect for Our

elders and ,foes not ha .. e meTCy /Owards our children and honour

O"T .rclUJ/ars."'

Again, A~-Tabar,ini In his book, "AI-AwS

Hurainlh 40 said that the Prophet $. said, '"You should acquire

know/edge. learn serenily and politeness and be modesl /Owa"ls (hose

who /each you." Now we mention some precepts of moral

behaviour as follows:

- The child should honour his teacher, consult him, and show

respect for him. He should know that humility to teachers is might,

obedience is pride and modesty is honour. Thus, Ibn Abbas ..

with all his rank and status, used to honor and be a loyal follower

of Zaid Ibn Thabit Al-An~ri, when he 5.1id, "We have been

ordered to do this to our scholars." So a student has to ,how

respect fo r his teachers, for such respect enables the learner to

obtain the greatest benefit from them. We know that Imam AshShiifi

',. used to say, " I was turning over the pages of the book

between the hands of Imam Millik in such 1I delicate manner as a

sign of respect for him, and for fear of disturbing him." The

scholar Ar-Rahi used to my, " By AlIiih . I never dared to dnnk

water when Ash-Shafi'i was lookmg at me in reverence to him."

Ii is the duty ofa studcnt to give his teacher his rights. never to

forget his honorable position and to pray for his teacher's long life,

to look aner hiS relatives, ofTspring, visit his grave after his dealh,

10 ask forgivness for him and to give donations in his name.

Ii is also the duty of a siudent to be patient whenc~er there is

rough treatment on the part of his teacher, since that would

ultimately lead to his benefi t. In case of a misunderstanding, hc

should ilpologi~.c to the teacher. Indeed, Ihal is the way to be

worthy of his teacher's afTection, and to be best rewarded in this

world and in the Hereafier. ]t is also the duty of the student to

avoid, in the presence of his teacher, alT that violates reverence or

politeness. For instance. he should not commit any ofTenses with

his hands, feet or his other limbs. He should not be talkative, nor

laugh in a loud voice but he can smile if the occasion arises.

Spittmg, hawking, and yawning are to be avoided, as much as

possible in the teaeher's presence

It is the duty ora student not to enter the class, house or place

which belongs to his teacher unless he obtains permission for that.

If the student is in doubl about the teacher's permission to enter,

he should knock at the door in a polite manner. When the student

wants to atlend a religious meeting, he should remember Allah,

and wail for the arrival of the teacher, and nCvCr disturb him If he

is late.

We see Ibn Abbas 40 sit at the door of Zaid Ibn Thabit waiting

until he wakes up and begins his teaching. Whenever it was said to

him, "Will we wake him up for you?" Then, Ibn Abbas would say,

" No." And he will wait even till the sun fades away. Again

Ubaidah As-Salmani says, "Surely, I never knocked at the door of

any scholar but I used to wait until he came out."

TI>< Responsibitity for Soci.t Ed ocatioD ~~~~~~~~~~~~ 157

The student might listen to his teacher giving;\ new argument for

a judgment. or new infonnation, or telling stories or delivering

poetry; he should not interrupt the teacher. Here, 'Atii sa ys,

" Indeed I would listen to a person, narrating a hadilh, and I do

know about the Ifadil" more than he does, but I never try to show

him thill"

The student should not ask questions to which he knows the

answers because that wastes the teache r's time. These are some of

the most important modes of behavior to be taught to children by

parents and educators. Thus children would grow up equipped

with sound moral standards. Educators should slart Iheir

education of children by trying to impJalll moral and social

values, before cultural and scientific infonnation. These mOTal

virtues should be adopted towards the educators who fear Allah,

honour their religious obligations, and believe in Ishim both as

faith and legislation. Such are those whom the child should respect

and give them their due rights.

As for educators who arc atheists or disbelievers. they have no

right for respect or reverence on the part of child ren. It is the duty

of fathers to show resentment if they know thai atheist educators

are trying to implant atheism and disbelief in the minds of their

children. The duty of parents in this case is to encourage children

to propagate the trulh about Islam and resist such irreligious

attitudes whenever they have the power or innuence. Surely, when

the enemies of Alliih, whether they arc educators or non-edl.lcators,

learn that Ihe Islamic nalion, whether young and old is ready to

face their attacks. they will not ha~e the courage to propagate

atheism, or profane the teachings of Alliih and His Prophet $.

So, In no way is there any duty for parents more urgent than

that they should understand the truth that Alliih has given to them,

in the way of performing whal is right, avoiding what is wrong,

and rearing their children to face others bravely until the puppets

do not go beyond their limits and the cowardly enemies do not

crawl out of their holes.

V. The Rights of Companions

Educators should select. for the companionship of their

children, colleagues of faith to make sure that such companionship

would be conducive to straight-forward behavior and sound

morality. let us now listen [0 the honourable educator and

Prophet " as he lays down the rules fo r parents and educators in

selC(:ting gO

and educators.

Al-Bukh,iri and Muslim narrated after Abu Musa AI-Ash'ari ~

that the Prophet ~ S

/rielld lire lih /. persall wIlli curries perfume ami a person ,..ha kindles

afire. As/or Ihe person ,..ho carries perfume. he eilkr offers you, or

sells you. or you enjoy II g()Od smel/, As/or he who kindles afire. your

dOlhes may be hum/ (If you find II bad smell."

Abu Diiwud and At-Tirmidhi .$ narrated from the Prophet ;l:

"Do 110/ make /ricm/s ex£'epl will. a believer, and d(l no/ offer your

food excepl 10 a piolls person. ' At-Tirmidhi and AbO Di'wOd

narrated that the Prophet $ said, "A person is o/Ihe same religion

0/ his close camponion. So, /el everyone 0/ you {()Ok for Ihe person

,..hom he hus Iaken us his campanian. "

Thu.~, i[ is a duty of educators to cboose for the child especially

after he attains maturity, good companions of tbe same age with

whom \0 mix, learn, and visit. They should visit the sick, give

presents when they succeed and olTer them belp when needed. But

what are the most important righ ts of friends that the educators

should teach the child?

The child should greet his friends with the word of peace when

he meets them. Muslim narrated that Abu Hurairah ... said, the

Prophet ,:j: sa id. " You would '101 enler Paradise IInlil yau beliew!.

and YOll will '101 believe wuil you Im'e each OIlter. Or shall lIe/{ you

aboul Ihe liling Ih(l/ ",oultl make you ImY! each olher.' Spread Ihe

greeling.! of peace a""JIlg yourselW!s.··

Frequent visits to the sick arc rt.-.;ommended: Al-Bukhari and

Muslim narrated rrom Abu Hurairah ':&;thal the Prophet 3: said,

'The dulies of a Muslim mefive: 10 answer his greeting of peace. 10

vis il Ihe sick. 10 follow Ihe funeral of the dead, 10 accepl invitalions,

and 10 im'oke mercy for Ihose wlro sneeze."

Here, A 1-llukhdri reported rrom Abu J-iuralrah ... that the

Prophet #. said, "In case someone sneezes, he should say, 'Praise be

10 Allah.' So . his brolher or frielld should reply, 'May AIMIt hO>"f

mercy on yOII_' Then lire slleezer should say. 'May Allah guide yo"

({lid make righleous ),ollr S/(Jle."

Visiting him for the sake of Allah: Here Ibn Majah and AITirmidhl

narrated from Abu Hurairah * who said, "The

Messenger of AlHih 3; said, 'tillY p crSOl1 .... hQ OflCIl f'isils Ihe sick

or .... ho visils his brollrer /or Ihe soke 0/ Alliih. a caller / rom heaven

will cail him soyillg.· Yo" have done right and you, visil is good alld

you will have a good residence if! Paradise '."

Help in Distress: AI-lluk hIiri and Muslim Ilarralcd from Ibn

'Umar that tht Prophet $: said, "A Muslim is Ihe b'OIher 0/ any

other Muslim. He will 1101 do injuslice to him. 1I0r belray him.

Anyone .... ha of/er.< help to his brolher. Alltih .... ill help him ..... hen he is

in need; and anyone wlro relie"es a Muslim in dis/ res .•. AIMII will

relieve him 0/ his dis/ress on {he Day 0/ Resurreclion. "

Accepting invita tions: the duty of acceptillg invitations has been

previously mentioned in the section about the duties of a Muslim

towards other Muslims.

About congratulations on happy occassions, we have the hodilh

in the two collections of AI-HukMri and Muslim that Talhah stood

up for K 'ab Ibn Malik and congratulated him when Allah accepted

K'ab's repentance.

Gifts for certam occasion; finally, we have what At-Tabanini

reported in AI-AwSllI that the Prophet 3: said, "Offer gifts to each

olher, so you souid Im'e each olher." From the right of the

permanent faithful companiou comes out the right of the temporal

companion. A temporJI companion is the one who accompanies

you on ajoumey, study, or job, and the one who was described by

the Qur'an as ""M companion a' your side." This companion must

receive full care, attention, cooperation, and favou r from those in

his vicinity.

VI. l1Ie Righ ts of the Elderly

The elderly person is the one who is older than you in age, more

knowledgeable than you, and more pious than you are. So, people

must acknowledge their merits, and keep their righ ts, and respect