The Muslim Teacher
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Channel: Bilal Philips
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AI Generated Summary ©
The speakers stress the importance of learning and teaching in the western world, as it is the only person with the sacred role of bringing out the message of Islam to the community. They prioritize human benefits and the use of animals and material knowledge to succeed in life, including the importance of acceptance of actions and the use of material knowledge to pursue interests. The speakers also stress the need to consider the larger picture when protecting oneself in the face of challenging environments, including the impact of the coronavirus on people in the past.AI Generated Transcript ©
Melhem the dealer doing a stain on a stock photo. When I was a biller him in Cerulean fusina woman sejahtera Molina, Maria de la, la la la la, la la la la jolla, or shadow La, La La La La La La sharika, or shadow and Mohammed Abu rasuluh.
Indeed, All praise is due to a law and as such, we should praise Him seek His help seek refuge in a law from the evil which is within ourselves, and the evil which results from our deeds. For whomsoever Allah has guided, none can misguide an observer a law has allowed to go astray, man can guide and I bear witness to there's no God worthy of worship Allah, that Muhammad sallallahu alayhi wa sallam is the last messenger of Allah,
the Muslim teacher,
as a general principle,
we can say that the Muslim teacher is distinctly different from the teacher who happens to be a Muslim.
This is a distinction that we need to understand.
A Muslim teacher, and a teacher who happens to be a Muslim,
a teacher who happens to be a Muslim,
could be
a Buddhist, or a Hindu, or a Christian.
Being a teacher is only a job.
And it really has no relationship to one's faith.
That is a teacher.
And a teacher who is a Muslim.
who happens to Muslim will be no different from a teacher who happens to be a Buddhist or a Hindu, or anything else.
Whereas what we want to look at today is the Muslim teacher,
the Muslim teacher who is a teacher, by
choice or teacher, by destiny,
but there are Muslim first.
There are Muslims who happen to be teachers. They could have been doctors, engineers, lawyers,
home, housewives,
whatever, because they're Muslim first.
And because of that, there is a fundamental difference between the Muslim teacher and the teacher who happens to be a Muslim.
Now, if we look historically,
in Muslim in the Muslim world, from the earliest of days,
the term used for the teacher
was what?
What's the term used?
I'm asking you,
y Lim,
y Lim and modares you're mentioning right? But actually, if you go back, you will not find these two words in this.
You will not find them in the sooner you'll not find them in the crowd.
These are words which came about later.
What is the word which was used in the Quran and the Sunnah for the teacher?
Oh, the soul is messenger. One who carried the message.
Prophet Muhammad wa sallam said in a hadith found in Ebony Marja, which is authentic.
Dunya Mueller Oda
adonia Ballona This world is cursed
in law,
illogical law, except for the remembrance of Allah.
Well, my wife
and whatever aids us to remember a law
why lemon, one Buddha Allah
and the limb
and the limb is the student. So the name for the teacher was
So, this is the, this is the two categories that we had from the time of the Prophet Moses on the island and then with the alim
that was the teacher and the student because the idea
bridon
wha wha wha
wha wha la?
Well, I lemon
because it was inconceivable
that a person would teach without being a live
cat what you as they said in Arabic *tard was Shay, Lyra T the one who has nothing cannot give you anything. So they must have l l miza. prerequisites to be a teacher.
And the true alum, of course, as the as a lab said hi recoome
Manta allemaal Koran, why lemma. So to the best, the I limb. The true Ireland is one who not only gains the knowledge, but he teaches others.
So this was this was what was understood. The teacher was a high level
had knowledge, and he passed it on because passing on the knowledge made him better than one who just had the knowledge.
That is the true
one who learns and teaches.
So our terms from the Islamic perspective, for the teacher is the island
and the student the medallion.
So, if we understand that,
that first heavy, which you mentioned, which is narrated by Abu huraira,
that everything in this world is cursed, except for the remembrance of Allah. What aids us to remember a law,
the teacher
and the student.
What does that what what does that mean about the teacher?
Look at the status, which on which the prophets Allah has put the teacher
that means this is the means that being a teacher
is not just like being a doctor or being an engineer or being anything else. No, being a teacher is something unique,
so unique, that the prophet SAW Selim separated it from all the other professions.
And in doing so, he elevated it to the status of a badass.
He elevated it to the status of a Bader and when we consider that the last rounds Allah had said in them if some law how many a by the hinterland not only the teachers, the scholar teachers, we would call them scholar teachers, the knowledge of the teachers the allameh truly fear a law from among his servants. Is this is the last statement,
the allama, the scholar teachers, they're the ones who truly fear Allah. Right?
Why would a law say that the orlimar are the ones who truly fear Allah.
Yes, because they know who Allah is.
The common masses may have knowledge of a law or may not
their knowledge may be incomplete. So with that knowledge, which is incomplete, it may lead them not to fear a law as he deserves to be feared.
Because the knowledge is limited, they may end up worshiping other than a law.
So the knowledgeable one,
the scholar the teacher,
they're in a special
status.
This is why a lot said this.
And that's why he said also that's in Surah Fateha 35th chapter, verse 28. He also said in Surah zamar 39th chapter verse nine, Paul Hello
estherville leadin Ala Moana, Valentina Allah, Allah moon, say are those who know equal to those who don't know,
a difference. It's a big difference between the two.
And as such, we find the prophets I sell them in a nother Hadith,
which is narrated by Timothy Anna Buddhahood authentic hadith, he said in the fog la la linea de la COVID Carfagna la cama de laylat al Badri, Allah Sidon co aka
the superiority of the Learn demand, the scholar teacher
over the devout the abbot
The namazi
is like that of the moon over the stars
is like that of the moon over the stars.
So, this position this position
of scholar teacher is unique. So much so the province are sending them I'd said
in the llama waratah tool ambia
cambiar, la mujer
de na wa Hama
worthful l, from an aka the who after that the havin warfare.
The learned scholars, scholar teachers are ears of the prophets.
The prophets will leave behind neither dear hands nor dinars, but leave only knowledge, he will accepts it as accepted, a great good.
So
the scholar teacher, the teacher really is
the inheritor of the prophets.
He plays the role of the soul of the messenger is carrying the message to people.
So the role of teacher in Islam is a sacred role,
a role which has been elevated by last Medina, above all other professions, in human society,
above all other professions in human society, and it is the role of the Prophet sallallahu Sallam himself. What was he, what a teacher
conveying the message of Islam and teaching those who accepted it?
This was his primary role.
So,
this is fundamental for us to understand.
When we consider what is a Muslim teacher,
a Muslim teacher is one who has been given the sacred role
of conveying the knowledge of Islam the knowledge from last month either fundamentally
to the masses of people.
They have been chosen by a lost $1 from among the community
to carry that message, the message of Islam to the community.
As such, we can say,
for the educational process, there are what we call the three E's. There are three E's
for the educational process,
the educator,
the education, and the educated.
The three E's for the educational process, educator being the scholar teacher,
the education being the material that were conveyed, and the educated being the student who's being taught.
So if we look at the educator first
we have to say that there are certain prerequisites for the Muslim teacher, the Muslim scholar, teacher,
and these
can be put together in the acronym IE, IE.
ie II. i.
i
knowledge he he man
Faith,
I airfloss, sincerity
and a solid, righteous deeds
these are the prerequisites of the
Muslim scholar teacher.
Knowledge first
of course, Prophet Muhammad wa sallam
had stressed that
gaining knowledge is an obligation on every Muslim fallible enemy for either an akula Muslim
seeking knowledge is compulsory for every Muslim.
So, it is a religious obligation first and foremost to gain knowledge.
So, the Muslim teacher must be teaching from knowledge should not be teaching from ignorance.
And when we look at the issues of knowledge, we have to be able to distinguish between what we can call
useful knowledge and useless knowledge,
correct knowledge and false knowledge.
These are different categories.
Under knowledge in general, if we were to make a flowchart on the knowledge we have the general heading knowledge. under it, we have two categories, false knowledge and true knowledge.
False knowledge and true knowledge, an example of false knowledge Give me an example of false knowledge.
Okay, if we say arguments for the non existence of God, right, that would be false knowledge. And you have people who have developed a whole line of arguments for it, why there is no God, logically trying to prove there is no God, this is false knowledge. Because it's wrong.
Darwin's theory of evolution, this is false knowledge.
Now,
Freud, yeah, Freud's words, it's a mixture, Freud, psychiatry, it's a mixture of truth and falsehood.
We could say for example,
knowledge, which is geared towards finding the cure for death. Isn't this what Western society is obsessed with trying to find the cure for death, they feel that if they apply the scientific knowledge they have, eventually, they will find the, what they call the clock, which is within the different cells, which tells the cells to stop working and die, they will be able to stop that clock.
This is what they're searching madly all over the world, people are paying billions of dollars to find this clock.
This is false knowledge.
But as prophesied, seldom said, treat your illnesses, treat your illnesses, right. But don't treat them with what is haram and know that Allah has sent down has revealed a cure for every sickness, except death.
So searching for the cure for death is false knowledge.
That we have true knowledge, under true knowledge, we have two categories
useful and useless.
Under true knowledge we have useful and useless
Can you give me an example of useless knowledge
and example of use this knowledge of course, in the educational process as we are exposed to it now, we are taught knowledge for the sake of knowledge. Isn't that you've heard this phrase before. knowledge for the sake of knowledge. This is not the Islamic motto.
Islamic motto is knowledge for the sake of application,
knowledge for the sake of application, that knowledge is good, if it is applicable. beneficial, it's for the benefit that is in it. So knowledge has
No benefit in it. And this was a problem I sent him is to make the drive
along man near I was unbecoming in min lionpaw, while I seek refuge from knowledge, which is of no benefit.
So it means there's knowledge, which is useless. Give me an example of useless knowledge
you know the Hadith?
What is the use of the advocate appliance?
Knowledge what
useless knowledge? Give me an example.
Cloning, you mean, cloning? No, no, we can't say cloning is useless knowledge. Because it depends on the goals of cloning, if the goal of cloning is to produce, as some people have in their mind to produce a another you
write, which will be for spare parts, when your heart runs out, you can take a heart and put it in replace it when your kidney goes, you can take a kidney and replace it. That of course, that is again, false knowledge. This is this is false knowledge here, because that other you, it's not you.
If you take if you manage to take a cell from your body, and grow that into a human being, you put it into the womb of a woman and it grows up and you have a human being coming out looking exactly like you is that you
know, it's not you. Another Spirit has come into that being, which is not you. So you don't have the right to say okay, this is my extra body, I can take spare parts from No, you don't have that, right. This is another human being.
Cloning, where it is, for example, as some scientists make their goal, their ability to produce for example, insulin, insulin is something beneficial for us, right? Well, what happens if they introduce a gene for the production of insulin into a cow cows cell when it is in the embryo in the early stages when developing so that the cow when it gives milk, insulin is coming in the milk? Is that something good? Something good. And to clone that cow because you can't keep doing that process every time it's very expensive process. So once you produce one cow like that, to produce more, you need to clone that cow. So this is where your clothing comes in, which is useful. it's beneficial.
So we can say the science of cloning is itself useless knowledge.
Right?
Useless knowledge.
Flowers,
cloning of flowers. Well, we had been doing this for many, many generations 1000s of years cloning. Nobody mean this benefit is it is it has beauty, we enjoy the beauty and Allah has submitted the creatures for us. Now I'll give you an example of useless knowledge.
Yeah, this is an example of useless knowledge.
They send they spend, you know, billions of dollars sending Rocket Ships now to Mars, collecting up the dirt on Mars and analyzing it to know the composition of dirt on Mars.
Okay, what is the value of that?
I'll tell you how it's useless. America who spent $4 billion to do that
has 4 million of its citizens living in the streets.
4 million of its citizens living in the streets.
Instead of taking the $4 billion
and looking after human members of the society, you're using it to find out the composition of dirt on Mars?
No, no, no, no, don't go from one extreme to the other. Right? Don't say simply because we say finding out the composition of dirt on Mars is means if we reject that and say that is useless knowledge. We were rejecting science altogether. No, no. There's plenty of areas of science that we can use that
knowledge that you're seeking the composition of dirt on Mars, right?
But, but the point is, the point is, where is our priority.
We have human beings living in the streets, being born and dying in the streets of America, the richest country on the face of the earth, 4 million of them. This is reality, I'm not making up a story. 4 million living in the streets dying in winter, when the cold comes frozen to death, the sleeping in the streets.
That money could be used to provide food and shelter for them. Why not all use scientific development to to reduce the costs of building homes and everything to provide for your society, you are unable to provide for the needs here and you're talking about going to Mars? It's foolish.
No, but the point is, when tomorrow comes, you understand when we have taken care of the needs of the people here, then we can go and look to their
so so it's a question of useless knowledge. As I said, it's not necessarily that the knowledge in and of itself may be useless, but it is useless in that time, the time can determine whether knowledge is useful or useless because we have to have priorities for knowledge, there must be priorities for knowledge, and human needs. human needs, now should be given priority,
it should be given priority. So going, spending all our money to go to Mars. And really, to be honest, what they're going there for, and they will tell you is we're trying to find if there was life on Mars, that's what they're going to find out. Because they have rejected the idea of God.
And they say that life on Earth here is a product of an accident, by chance. So with so many other planets in the universe, that must have happened again, someplace else. Now, they've been sending probes here, there and everywhere trying to find life, they can't find it. If I'm knocking on the moon, they've said before to Mars or sent to Venus, they've sent a Mercury, nothing, it seems to be life only here. It is something which is scary for them. Because it brings them back to God.
So they're trying to find some life there, if they can find that, that reinforces our belief that life on Earth was a result of an accident. Since it was an accident, it could repeat itself elsewhere. And we can find that throughout the universe. So we can have Yes, Spaceman spaced spaceships, you know, little green men and all the other stories that they have, you know, this is that's what they're going there for.
That's what they're analyzing the soil for.
What
we get we can't deny that life alone could have allowed an some form of life there. But to mean that you're going to find other human beings walking around or other beings walking around. Who are conscious beings walking around? No, no, nowhere else in the universe. Because if there were Prophet Mohammed Salim would have told us.
Well, yeah, that's true. If we run out of space on the earth, and we've used up all the earth, we then we can go to the planets, of course, why not? But have we used up all the space on the earth? If you look at the surface of the earth alone? How much of the Earth's surface do human beings occupy?
One 10th, one 10th of the Earth's surface?
Yep. But you know what, it is misplaced ambition.
It is misplaced ambition. It is with his work where science has been elevated to, to the scientists have become really the priests of, of the religion of the 20th century.
About
about
No, Allah says in the crowd, he's created life that you know, and that's what you don't know. So it's quite possible that we may run into life forms, you know, bacteria, or you know, little plants or whatever.
You know, animal type things, but other sentient beings were able to make choices between good and evil. No, no, because the prophet SAW Solomon
told us about everything that we need to know. And believe me, if there were sentience beings elsewhere who are going to come in contact with us, we need to know that. That's something we need to know. He's told us about that job. He told us about the garganega Judo module, which is told us about the beast coming out of the earth, He stores all of this. And he leaves left are telling us that there was some people coming also,
you know, if it is knowledge that we needed to know, and that it would be nice when he would have told us so on the basis of that, we assume that that is not going to happen. But there could be like, there. But this is not the I'm saying what we're looking at is, should human beings now in the state of the earth, where there are starving people around the world starving, who don't even have food? Do we have the right to spend billions of dollars to find out the composition of soil on Mars? No.
Because he Islam, when it looks at knowledge, its approach to knowledge is as I said, knowledge for benefit. And human benefit is given priority. Human benefits now present, not future down the line. Yes. When the time comes, we deal with that. But when we said we only occupy one 10th of the Earth's surface, and they have already shown you plans to build cities on the sea, and remember, what portion of the Earth's surface is land, what portion is water?
30% Land 70% water, and we're only occupying one 10th of the land.
Are we running out of space here?
Hey, by the time we fill up the earth, there's no place else to live on the earth that we're gonna come to Mars and moon that is when
family planning
Okay, this is amongst the things you know, or Yeah, this contraception these things which involve, you know, going against what Allah has revealed for human beings. So, so we have anyway the point is a body of knowledge, we may call useless knowledge, because it is not beneficial to the society.
They may see it, non Muslims may see it as beneficial. But of course, who determines what is beneficial and what is not
a law?
A lot of Allah he's the one who determines what's beneficial and what is not. So we as Muslims, Muslim teachers have to come from that perspective, when we are dealing with knowledge.
Studying
dinosaurs,
archaeology.
Last world this is archaeology, archaeology, anthropology, know that knowledge.
That knowledge This is part of the knowledge of the world in which we live, right? The knowledge of dinosaurs is not the problem. It's not the problem to know that there were dinosaurs before we actually the dinosaurs
emphasize and confirm for us something else which we might have been shaky about in our belief. When you read the Hadith in Sahih Bukhari where the prophet SAW Selim said that Adam was how tall
60 cubits a cubit is like a meter 60 meters tall. Okay. When Muslim we believe this and that number
was 60 if you go
to the non Muslim Well, the dinosaur is proof of that possibility.
Because if you had dinosaurs like the one that happened the last world that one that is how many meters long and its descendants are now little lizards running around only six inches long. Hey, then Adam 60 meters tall is like a problem
then this then, so the dinosaur is proof for our own belief in terms of for our children, and they can they feel shy when they're non Muslims here, this is how we can explain this. We tell them the dinosaur. No problem. So it is not powerful knowledge. Then again, some people ask, Well,
what was the purpose of the dinosaurs? Oh, this dinosaurs? Well, we asked
herself now,
that whole age, what is the purpose of that age relative to us today?
But that's that's their thing.
Right? Our thing is what? Where did the oil come from?
From that age, the PVC what is the purpose of alarm making all of that? And you know, we know, there were no humans around as far as they know, no humans around. So what is the purpose of all that life and all that going on?
oil.
The oil that we benefit from today came from that age,
right to the rock, squashing all those plants and animals and all this now produce the oil that you're now benefiting from gasoline, gas, and all these different things. So that's knowledge of our world.
Knowledge of our world, we know, what is the value of it, and that's what we teach when we teach it we teach it from that perspective, not from the perspective of how we evolved from the apes. No. Okay. That's the Darwinian point, we teach it from the perspective of what benefit does it have for us today? See, this is the greatness of our law.
So,
there are many areas of knowledge, we need to know correct knowledge from incorrect knowledge, we need to know useful from useless knowledge, then we have to prioritize knowledge. Knowledge has to be prioritized, which we spoke about earlier. From the Islamic perspective, our knowledge, we prioritize it
by in the terms foreign
and foreign key fire, this is how we prioritize it for dying, and foreign key fire, for the iron is individual obligatory knowledge, foreign key fire is collective obligatory knowledge.
For fire, for example, is knowledge which
the community needs as a whole. If somebody doesn't get this knowledge, then the community as a whole is insane.
But as long as somebody amongst them gets the knowledge, then that obligation is removed, for example, doctors, dentists, engineers, this is key fire, as long as somebody gets this knowledge, then the community can function. If nobody gets it, then we have people are sick, we can treat the sick, we can build our homes we can.
Yes, so lots of janaza that is as an act when we talk about knowledge, the sorts of janaza in terms of x, that is considered an act which is part of the fire, whereas Salatin followed, you know, the comes to Salawat, five times in the prayers as far
as this but in terms of for the eye and knowledge. This is like knowledge of a loss to Allah. This is part of dying. Everybody needs to know who Alliance everybody needs to know how to pray five times daily prayer, everybody, all the five pillars of Islam, and we need to have that knowledge. Right, and it becomes farther I'm in stages it become according to the need. If you're going to make Hajj notes for the end to know about Hajj. If you aren't going to make How'd you end up in a position because it does not fall down on you. Although in general Yes, you need to know it but it's not on you then it becomes whenever the need for that knowledge appears.
Then it becomes an obligation on you to get it right.
The second category that
we're looking at the i e i a we looked at knowledge, now we're looking at a man no of course, a man from the Islamic perspective involves belief in allies, angels, his books, his messengers last day, the destiny, knowledge of this knowledge of it, not merely academic knowledge, but understanding the purpose of this knowledge.
What
impact should that knowledge have on our behavior?
are the pillars of a man only pillars that we understand intellectually? Or are they supposed to be reflected in our actions? This is the point
so we should have
internalized knowledge of a man so that we live in accordance with that knowledge for us to be a true and proper
Muslim teacher, then we should have internalized the pillars of emotion.
And they become manifest in our behavior. For example, in the case of where our priorities lie,
whether we are priority is this world and the things of this world, or our priority is the opposite of knowing that there is a day of judgment and a responsibility, you know, how do we act?
How do we communicate? When we sit down? What do we talk about? Are we only talking about things of this life? This world? How much salary are getting?
The big home, you're building back in India?
You know, or the distance or the doctor day? What are we talking about? If all of our conversation is about material things, then this means our priority is not the
means our priorities.
It is the dunya.
So, it means we've not internalized Eman.
Yeah, we know it, if you ask, what are the six pillars that remain? I can list them 123456. But what impact does it have on my actions. So we talk about the true Muslim teacher, each of the pillars of a man has a different effect on us, we should be aware of it and be trying to live the effects of a man, it should be reflected in our actions.
The third principle is loss or sincerity.
Again, this goes back to the distinction between the Muslim teacher and the teacher who happens to be a Muslim, the Muslim teacher is sincere in what he or she is doing. Because they're teaching for the sake of a law. They believe that the teaching is a bother.
Right? They believe that teaching is a form of a Bada, which allow will reward them for and so they approach teaching from a sincere perspective.
They don't have to have the head teacher check up on their notes, and their you know, preparation books and etc. You know, are they only prepared when they know the head teachers coming there quickly make up these. So the teacher can know.
Because they know that whatever they do, they want to do it to the best of their ability, as the professor Solomon said,
in the law, how you implement it come either amela Milan,
or La La love from each and every one of you that whatever you do, you do it to the best of your ability. It's on this should be the motto of the Muslim, teacher, and student. It's on. Indeed a lot of loves from each and every one of you that whatever you do, you do it to the best of Europe.
So the sincere Muslim teacher
is going to
teach with that element of sincerity. They're trying to do their best their utmost whether there's somebody around to check on them or not.
And when that teacher teaches, because they're teaching from their hearts,
then as they say, what comes from the heart goes to the heart. What comes from the mouth goes to the ear,
in one ear, out the other.
Right? So what comes from the heart, the students will know, if we are really sincere in what we're teaching, it won't have an impact on them. But if we're just doing the job, it's a two, four or eight to two or whatever they choose, they will know it,
they will know it.
We'll be looking at our watch every so often. We'll be teaching and checking our watch all along. The students will see if they will realize it
or attitudes.
So, if loss is a critical principle.
The fourth principle is that the Vimal solid,
righteous deeds that the teacher
is in his or her life as a reflection of righteous deeds. They're trying to do the right
They tried to do the right thing. Whatever allies prescribed whatever allies ask them to do, at least those basic things they're doing. They're not standing in front of a class trying to teach the class. And they are in fact, contravening, they are contradicting so many of our laws, instructions,
they are trying to do at least the basic things which are large required, we have voluntary additional things, but at least the basic things they have taken care of, they do represent in their day to day lives, our solid, this is a basic, righteous person. And that righteousness, of course, would be manifest in their own
talk, how they speak to the students, how they treat the students, favoritism, you know, which teachers tend to have and, you know, can we have, how do we avoid these things is these bad characteristics of the teacher, it is through righteous deeds, doing the right thing, being conscious of wanting and trying to do, what is right.
Now, the qualities of the Muslim, scholar, teacher, Muslim educator,
are many,
we could say in general,
studying the life of Prophet Muhammad SAW Selim and his character, we have them all embodied.
But just to look at a few
six, in fact,
one,
I call MSM,
MSM, Muslim,
teacher, on a sacred mission,
m s m.
No, no the other way around. MSM, SMS, M S, M, Muslim, on a sacred mission,
sacred mission,
that the teacher is conscious of that mission, the legacy of the Prophet sallallahu alayhi wa sallam he is, or she is trying to bring people out of darkness into light.
This is a sacred mission,
to bring them out of darkness of ignorance into the light of knowledge, and Eman and understanding.
Secondly, the teacher should be merciful,
critical quality of a teacher being merciful, as promised, I'll send them and said, he is not of us, who does not respect our elders, and show mercy 201.
being merciful to children, is
one of the basic characteristics of a Muslim in general. But a Muslim teacher in particular, because children are put into our hands.
Thirdly, justice, being just so many verses a lot speaks about it about being just even if it is against yourself and your families. This is the way of the Muslim teacher, he or she is just they don't have the children. Seeing that you are you let things go with some students and you punish the other students for it. Why? Because these ones you like more than those?
injustice, we adjust in our dealings. And that's what we're teaching because we teach by example, isn't it that is the sixth principle, actually, the most powerful tool of teaching is the good example.
So these are characteristics that we should be an example off to the students because they will learn without us saying anything, as they say, actions speak louder than words. That's the bottom line.
Karen concern we should have a sense of care and concern. We should know the names of our students. I know many times as a teacher you have all these classes coming to you don't have time to get into their names your calling you there Come here.
Obviously it's going to the students is going to know right you know what those names and you can call them by the name but many of them do, they can call them by name, the ones you like you know their names once you don't care for your names. So again,
they will feel that there's no care for you there.
So again, very important for us know the names of
Students, you know, and even be aware of something of their family, I mean in the class is to get to know the students try to build a relationship with the students, so they feel a concern and a care from you.
And the fifth principle is preparation. Following the principle, if you fail to plan,
if you fail to plan,
you plan to fail.
If you fail to plan, you plan to fail.
So if you haven't prepared yourself effectively to give your class, then you will not have any effective class,
you are in fact, ensuring that your class will be ineffective. So planning, we understand it everywhere.
Planning in our home situation, planning for the future planning everywhere. When we come to teaching, we have to have plans,
we should have a plan.
And a part of the Muslim plan is in our class, how we can enlighten our children, these students about the law.
Suddenly, of course, we're in an environment here where you're not supposed to be,
you know, openly preaching and thrown so but
we should be trying to reach the students.
Actually, well, you all are already teaching Islamic Studies per se, right. So really, this is a point to Muslim teachers in general. That's why I said I wanted this lecture, to be addressing Muslim teachers in general, as opposed to being restricted. Because almost every teacher should feel that they have a responsibility in their lessons, whether the teaching English or the teaching mathematics, whatever they're teaching, to give the child something about a law. indirectly. Something about the law should be given try to put it in every class, because that's what we're here for. Everyday, we just want to go through the mechanics of one plus one equals two, two times two is
four. That's all we're doing
is the point that we become, like, by humor to
the animals, the livestock,
eat, drink, marry, procreate, die.
We're here for something higher than that.
In terms of the education,
we should understand that education
as defined by Professor care, in his book called sociology of education, and anthology of issues and problems, he said, education may be generally defined as society's formal mechanism for the transmission of its culture.
That is the essence of education, transmission of culture.
That's what's happening, no matter what subject is being taught, culture is being taught.
Well, we as Islamic education, teachers, of course, very important to utilize our subject to reach the students to take them to another level. We don't want to make Islamic education that we're giving them just another academic subject where they have to memorize information, regurgitate it on examination papers. We don't want to make it like that.
Our material is material for life.
Some modern
thinkers, felt that rather than calling our subject is like Islamic education, we call we should call it life studies.
Life studies. So they call it Islamic education, because climate education implies it's reduced down to just a small cat. No, it's about life.
Whatever we teach them from Al Qaeda, it's about life about understanding life, about fear, about Hadith, about tafsir. It's all about life.
So when we approach education, the educational process,
we understand that it's ibadah. We understand that we're teaching about life to the students, and this is what we should try to get across to them.
The last point actually, there's some more details in that time.
We don't have enough. I think we're running out of time though.
I would just say that,
under the general heading of education,
we have to look at the material we're teaching, and try to find the most effective material. If what we have doesn't do the job, that we should feel concerned to find other sources, rather than just taking whatever has been given to us, and doing whatever was done before.
Also the environment that we're teaching in the classroom environment, we have to make our class something which is loved by the students. You know, when I taught in menarik Riyadh schools where the books, Islamic studies were produced, and I taught there for almost 10 years.
High school, junior high school Islamic Studies, what I found, while I was there at Monash Riyadh, and this is an English medium school, they had Arabic taught as a subject, that when the
when a survey was done,
among the students
to find out what were their favorite subjects,
they found that the most hated subject was Arabic and Quran
stofer law,
it was the most hated subject This was at the school, which is supposed to be Islamic school.
Islamic school most hated subject, Arabic and Quran. The other subjects, mathematics, biology, and all this, these teachers were teachers who they brought from America and the UK, non Muslims, they were their favorite subjects. Fortunately, at least on the higher level where I was teaching, my subject was amongst one of the top favorites, you know, because of how I approach the students.
What my relationship was with the students,
giving them a chance to question relating the subject to life. They felt like I was a sounding board, if they were having problems at home, whatever, they could come to me and asked me with it.
So I created that relationship with them. So my subject became popular. But outside of my, the rest of the classes that were being taught Arabic, Quran, Islamic studies on the Lord was the most hated subjects.
Why? Because people were teaching again,
in an environment of strict academics, you have to force the children have to memorize this stuff to do this, and also reading and all this, even non Muslim digital, we're not getting any students. But Arabic teachers were known to be hitting kids left.
karate, beating kids, even now, even to today. I mean, it's shocking. It's shocking, really, I have two of my sons, I sent them to what was supposed to have been the best. Half fees for iron school, I sent them in the way they went to the study there. But really, though, they both memorize the Quran, the school created a dislike for the crime in their hearts. I have to fight after they graduated, memorized grant to try to bring back a love and care for because they were beaten.
All the way All the teachers beating all the students to learn the crime. What is this is the point students graduated memorizer coordinated. In fact, we find him in the UK, I was dealing with one of the teachers, one of the brothers who does work in the prisons, in the northern parts of the UK in Bradford, Birmingham.
And he said, in the prisons across the north that he visits them, there is a half with at least one or two in every prison,
half with crime.
In the prison.
He had learned the crime and he was forced to memorize it as a kid had no impact on him. He became a criminal, and they ended up in prison.
Because how are we teaching?
The way the feeling the love the environment is a bad environment. So what can we give them?
We're not going to create in them a love for Islam, for Arabic for crime, you're not going to be able to create it unless we develop and make an environment where the children feel that this is fun. They're enjoying the teacher cares for them. material is something that they are benefiting from. It gives them insight causes them to think, to question all of these things. So the education environment is critical and also our
teaching methodology, how do we teach them as we said, are we beating are we shouting, screaming are we you know.
So, we have to create that proper environment using the methods which are acceptable and beneficial educative methods are known to be successful. So, that means that we should also be up on the latest developments in education. You know, because people have made it a science studying how to teach, so, we should take from that we shouldn't feel all these Kaffirs, you know, so they had these ideas, you know, is is not, we go back to madrasa Madras is our way,
you have to look at the madrasa method has the madressa method produced,
what it was supposed to produce?
The field, it's supplied, and it did a job in a time when our countries were threatened by Western education, which meant canceling people's Islam, making them Christians and also we kept our children away we developed madrasahs, to put them in Instead,
it serves the purpose, not say it didn't have any purpose. But today, the madrasa is obsolete. It's producing cripples, people who come out of the madrasa and the only way that they can survive. And who goes into the madrasa? Who goes to be studying is to be molana This is the worst if he can't succeed in mathematics, anything else? Okay, stick him in Islamic Studies.
The worst? So naturally, what is coming out of those schools? The worst?
No, unfortunately. So that whole approach is today harmful approach in the early days when it was developed and other useful benefit was, you know, but today it is now. It has grown into a monster, creating crippled cripples in the society, religious couples who live off the society.
You know, a man came to Omar.
And he said,
This isn't.
I love you for the sake of Allah.
I love you for the sake of law. So I'm sad that you love somebody. You should tell them that I love you for the sake of Allah. I know my replied. I hate you for the sake of
Why? Why would you want to say that? It said because
you exaggerate
it in your Dan, he was the one thing and you take money for it.
Because you exaggerate in your band.
A lot.
What what?
distorting a last name.
It's not to say you can beautify. But there are limits.
Don't turn it into a singsong.
And take money for it.
Omar said I hate you for the sake of Allah.
But today, that's the norm. it's acceptable norm, you know,
Amazon saying so this is where this is where we have
where we have. And of course, in closing, I would just say, we should also be aware of what it is we're trying to produce.
That student that we're trying to teach what is he supposed to be we say the aim of Islamic education is to produce a student conscious of his or her need to worship Allah.
His or her goal in life, being paradise motivated to implement the divine commandments, and capable of fulfilling his or her social responsibility in a morally sound way.
This is
not somebody who just memorize a verse of the grind, memorize some Hadees know some Arabic. It's not what we're trying to produce. But somebody who is conscious of the need to worship Allah.
There's a fear of a lion, their heart.
They are aware of their goal being paradise, not this world.
And they're motivated to fulfill a lot of commandments in their lives.
And they're capable because of course they live in a society. They're capable of fulfilling their social responsibilities to family, to children, to community, etc. In a morally sound way.
They come out with a clear consciousness a clear awareness of right and wrong, according to Islam, according to what Allah has revealed. This is what we're trying to produce. So these points basically
I hope that they stimulate some
Thought on your part. And actually,
you should have an opportunity to ask some questions and what you've what we've covered so far. I don't know where the time allows us what is our situation now?
What time
okay. So, if we if you wish, now, you want to ask some questions, you know, we can
well, the Hades brothers question is, that is tolerable for either to be applied just to Islamic knowledge or is it to knowledge in general? Well, no, it is to knowledge in general. But,
priority is Islamic knowledge, knowledge, which benefits in both this life and the next. So, it is priority first and foremost, we say where do we start is knowledge of a law
but the other knowledge is included, seeking knowledge which will benefit our societies fulfilling the needs of our communities, etc. This is also a part of the knowledge which is obligatory on us, if somebody were we said that was followed, key fire.
See, we have revealed knowledge
and we have deduced revealed knowledge.
revealed knowledge is from Revelation for an Sunnah.
deduce revealed knowledge is science, you know,
medicine, all the different fields that is revealed knowledge also. Because Allah Adam and
Adam was taught the names of all things, categorizing, this is what how do we extract knowledge to be able to categorize things put them in their categories correctly and to be able to deduce from that knowledge, so that that deduced knowledge? deduced? Yes, we have deduced the knowledge from looking at the tree we deduce how it functions, that means the knowledge of gardening how to give the water how always deduce it from observing, what is there but these rules which govern the plant? Where does it ultimately come from? From?
And when you actually look into many of the sciences, we look at the great discoveries of science, you will find most of them were a product of
no accident.
You know, you look at Madame Curie, who developed the X rays, right, which is you can't function in medicine even without x rays. How did you discover
by accident, she's in her lab, doing some tests over here, some radium was in the corner, some some real love of film was hanging, and her hand passed between the radium and on the film, she saw the bones of her hand.
The discovery of X rays by accident, and many, if not most of the major discoveries are by quote unquote, accident we know Meaning what?
By Allah, Allah revealed it to them. And this is the show that really, if they stop and think, you know, they laugh about it, it was by accident. Isaac Newton, Apple hitting him on the head. But it's something that they laugh about, you know, or they still feel that science is so great. They don't stop to think these are science from a law to them. Hey, this knowledge is coming ultimately from Allah.
So we call it the use knowledge, and it is also revealed. So all of it,
we are obliged to seek but prioritizing Islamic knowledge that is priority.
Okay, before we go outside of the topic, let's see if there any more first on the topic. On the topic.
button.
Can we divide knowledge into Islamic and non Islamic?
Well, you could but I wouldn't say non Islamic because you because then we are we don't want to get caught in the same
secular
secular knowledge.
Material knowledge?
No, because if you say Islamic and material knowledge, then you're implying that the material knowledge is not Islamic. It's an Islamic
isn't it?
Is that you're implying that if you said this is Islamic knowledge, this is material knowledge then that this is not an Islamic because if it were Islamic, then you would have put it with
Islamic knowledge, what we want to teach the children?
No, no, I said it is deduce, revealed knowledge
deduced revealed, meaning that we have put our brains and extracted this knowledge. It didn't come in the book of Revelation to us.
But it was still revealed. And that's how we want to teach the students. We want them, don't let them think that there is Islamic knowledge on one end. And then there's this other knowledge. On the other hand, you know, this Islamic knowledge, well, this is for your religious but if you want to succeed, you better get this knowledge here. This is that other knowledge? No, no, it's all one.
It's all one we teach them. It's all one. Only this one was revealed in books of revelation brought by the prophets, whereas this one was revealed by Allah, Allah, Adam Smith akula, we teach him from that perspective. But we deduce that Allah has revealed it to us indirectly.
So we tried to keep knowledge. This is what they call the holistic view of knowledge, holistic as a whole, we don't separate stuff into compartments. But even that hole, we have to look at priorities within the role. Of course, there's no harm in that. But we look at it as a whole.
Right? As long as it is knowledge, which is real knowledge, true knowledge, the false knowledge is not a part of this whole. It's something else, it's outside. This is from Satan.
The false knowledge is from Satan.
True Knowledge is from a law, whether it is useful or useless. It is still from a law, knowledge of the composition of sand on on Mars is this is still from a law. Right? If we're able to find it out, it's from Allah, but it's just useless. It's not beneficial now, is not the time for it.
For the question,
Muslim teacher
see this the issue of questioning? Again, this is very important. You know, we know first Allah Allah decree in quantum law, Allah moon as those who know if you don't know, it, see, the thing is that the greater part of learning is in questioning.
You know, so I mean, you all being teachers yourself should be I should be having to tell you, no, we don't have any more questions here. Are you
gonna have enough time for all your questions? Right. You know, you want to motivate the children that they will ask questions.
dynamische
taharah?
Oh,
okay. Brother, mentioning that. Some of the teachers feel some objection to the teaching of
men's menses, the rules concerning menses, to horologist purification, how one purifies oneself cleans oneself.
Yeah, but you just saying that some mention that some teachers feel some objection to it, at teaching it in class and that is, you know, to the girls is not done.
Yeah, of course, that knowledge. Of course, the knowledge should come at the age when it is relevant. I mean, to teach, you know, six, seven year old kids about
how it's not necessary because it's not relevant to them.
They will once they reach
before
they will do anything.
Maybe pulling
in the 12 years, they should buy the 12 t
They should have that knowledge because they're on the border because people get menses all the way down to the age of nine, you know, so from the time they reach that period, they should be aware, so that if it happens for them, they're aware of what it's what is the principles behind it, etc.
Well, you know, in terms of Haddonfield, Akbar, we don't need to go into sexual relations, you know,
janatha, that's what I'm saying, you know, unless
mentality is from the teacher, but you know, the thing is, like, something like that, it is true that, you know, you, at least from Islamic Studies prospective, that where their students are some distance away from those things, you know, there's years before they're going to be married and come into the situation of knowing that, then it's better to, to focus on the other areas that are more critical for them, you know, leave out the areas which are less critical, and focus on the areas which are most critical. I mean, this is a judgment that you have to make, you know, and
when there's so many other things regarding taharah, and solla, and things related to it, that need to be stressed or need to be understood that we don't need to make that the issue. Really, I feel it's good. I mean, even if you notice in my grade seven book, you know, when we go into course, grade seven, I don't go into those details, I leave it, you know, I do mention about, you know how the Toronto, but I leave that area, because at that age, you know, it was not an age where the students are ready for it. And we also continue to grade 12. So I knew there was a time when we can go into it. I think one of the things that maybe the school suffers from is the fact that education
or Islamic Studies, stops at grade eight
as a standard, why doesn't go to the end.
You know,
this is this is this is this is an issue. This is a this is a big issue, because why should they be the same because their view towards Islamic education is such that it is not that important. So we can drop it after grade eight,
or grade seven, we can drop it off. But this is not this is not the correct view.
Because again, they're looking at it as Islamic Studies. If they looked at it, as we said, as life studies, life studies, then of course, you need large studies to graduate. And that's what Islamic Studies really is life studies. Yes.
Any other question on
what's the teacher and
you want to ask a question?
Okay. Yeah, a lot makes reference to the manual by noon. You know the wealth and children as being among the adornments or decorations or beautification of this life. And then he refers to your wealth, your wives and your children, as being enemy. I do lakum father room, enemy for you. So beware of them,
actually even stronger and fitna is the enemy for you, your wives, husbands because he's us, in them as well. So that could be both your husband or your wife, so from in your husbands and your wives, and your wealth and your children an enemy for you. Now, when this verse was mentioned to Eben abas, they asked him what was this worse in reference to? He explained that there were people who had accepted Islam in Mecca
and when the time for hedger came
when the time for hedra to Medina came and everybody was going making his with
their wives and children.
stop them from making him drunk.
discourage them No, no, we can go our family are in all kinds of excuses. No, we shouldn't our money in the air and all this. So they didn't make the intro.
Later on when they made the intro to Medina.
And they found that those who had made it in the first place, they had learned so much and the understanding of Islam and the practices and they realize how much they missed. They wanted to punish their wives and the children. So Allah revealed the verse. It was a test. It's *ed up. Okay, so this was what it is that that the fitna or the or the test or the trial. It comes in your love for them. That for example, you may love your husband, right? Your husband is working late at night.
And in the morning for silicon fudger.
He's tired. But you know, he should be praying in the masjid.
But your love for him? You say no, let him sleep.
But you see this love here? It has led you to evil.
You now who are responsible to get him up since you are up and he wasn't? He's excused is fast asleep. He doesn't know you know, you're excused by asleep. Right? But you who are awake, who should have gotten him up? And you didn't? You are now in sin.
So I promise I'll send them that said Blessed is the woman who sprinkles water on her husband and gets him up with prayer.
So instead of seeking to please a law, you sought to please your husband. So there becomes the danger. The husband, your love for your husband can cause you to disobey Allah
or your children. They want to do something you know, it's Haram, not allowed really in Islam. But they begging Oh, Mommy, you know, please let us we want to all our friends have this and they're all there they do. So you see, okay.
This is the this is the danger. This is the fitna.
You know, I mean, if you just even look at the way we clothe our children, because of the impact of Western civilization. You see now our little girls wearing tight clothes, exposing, you know, we sell to just little kids, what are we raising them? And what idea
what idea we bring how we raising these children? Where the idea of exposing our is okay. No problem, the little kids. And then you read in the society about adults raping little kids, you wonder how Where did that come from?
You've raised the kids like this, you're exposing them. You have people with sick minds and stuff. And then they see this and it affects them and so we are contributing to it.
So the thing is about family, same thing with wives and husbands. You know, your husband, for example, you smoke cigarettes.
And you know, smoking cigarettes is haram. And he says, go to the shop and give me some cigarettes Please, dear,
your husband is requesting you. You love your husband to go and buy cigarettes, bring it from it is haram for you to buy it haram for you to carry it around for you to give it to him and you do it out of your love for him.
This is fitness.
So this is the intent from the rest.
Islamic Studies.
These links are sweet. And she's
very
maybe you could you couldn't type it up for me so I don't have to struggle through people's handwriting.
Today I wanted to get to what the issue is and the problems
to direct the discussion you know, so you can look at it point by point
you ready?
work
focuses we are changing the series. So what are
the
teachers aides things that you can do to improve?
If you find any positive or negative remarks, you can be
clear about
what was not understood from the book, or was unclear how to present a particular topic. Maybe you are teaching it to people, children at an age that it wasn't prepared for. You know, I think you're teaching it for younger students. So how do you get these ideas across which are much more complex