The Muslim Family #35 – Do You Want Your Child to Become a Scholar
Channel: Tim Humble
Series: Tim Humble - The Muslim Family
File Size: 24.70MB
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leeuw and handling Alhamdulillah europ Bella alameen wa Salatu was Salam. ala rasulillah Nabina Muhammad wa ala alihi wa sahbihi ajmeri Assalamu alaykum warahmatullahi wabarakatuh. As always, we begin by praising Allah azza wa jal by asking Allah to exalt dimension and grand peace to our messenger Muhammad sallallahu alayhi wa sallam to his family and his companions. So we've been talking about the essential things that your children need to know about Islam, and how to teach your children Islamic knowledge. So I want to recap on a couple of points from the previous episode. First of all, I want to emphasize that what we're not saying here is necessarily that you as the
parent need to teach individually all of those things. But as the one who is responsible, as the one who is mess, all
like the Prophet sallallahu alayhi wa sallam said, while could look on mess, all alone and right at every one of you, is going to be questioned about his flock, as the one who's in charge and the one who's responsible, it's your job to make sure that that education gets done. And that might mean that you do that yourself in certain aspects, it might mean that you share it between the husband and the wife in certain aspects. It may be that you bring in a teacher or a tutor or a madrasa, a part time school or a full time Islamic school that supports that. But ultimately, it's your responsibility to make sure that the job gets done. And that means that making sure that you know
what it is your child should be learning, and making sure that they have that knowledge and you're taking responsibility for that knowledge inshallah.
We finished the previous episode by discussing the hadith of gibreel alayhis salaam, and this hadith of gibreel, the Hadith in Sahih, Muslim from the hadith of Abdullah even Omar robiola weinheimer that he narrated from his father on top radi Allahu Allahu Akbar. And we said that this hadith really encapsulates the obligatory knowledge, the knowledge which is far too I mean, it is an obligation upon every Muslim. And we said that when we say that it encapsulates the the obligatory knowledge, what we don't mean is the individual Maasai, the individual tiny details in everything, for example, the small details in certain aspects of let's say, for example, the Zakah What is this
upon camels? or What is this a car, when a person has 400 sheep, for example, we're not necessarily speaking about both individual Maasai, what we're speaking about is the general knowledge about both topics, and having enough knowledge to be able to act upon knowledge, to be able to act based upon the knowledge that you have. And we mentioned the ifitm anahola, Ilaha, Illallah, westerlo, feudalism, big know that there is no god that deserves to be worshipped except Allah, and then seek forgiveness for your sins. And obviously, a huge part of the hadith of gibreel relates to a key that relates to belief and emotion. So first of all, Russia had attained a shadow and now ilaha illAllah,
WA shadow, no, Mohammed what I showed you, no, Mohammed rasulillah. And then all of the pillars that he meant and taught me know below you or let you Katie, he wakatobi he also he will Yeoman out here and taught me and I will clarify, he was shattered to believe in Allah and His angels, his scripture, his prophets, and you believe in the last day and you believe in the Divine Decree, the good of it, and the bad, all of those aspects, the six pillars of Eman in addition to what is
connected to them and mentioned in terms of the Shahada team, the two testimonies of faith, all of that relates to the leader of the Muslim. So you see that this is a major, major aspect of what is followed to it upon every parent to make sure that their child knows the correct aqeedah to make sure their child knows the correct Islamic belief, the correct concept of Eman and that they have all the tools they need to protect themselves from the shovel hat, the confusion and the doubts and the misguidance and the false ideas.
ideas that they could be exposed to. Because if we said that the knowledge which is the knowledge of the things that the person needs, in order to be able to worship Allah, then no doubt our children in this day and age are being increasingly exposed to doubt, misconceptions misguidance via the internet and, and, and other means, and so that it becomes even more important for us as parents to doubly emphasize, actually that Islamic, the Islamic aqeedah the Islamic belief, the Islamic matters relating to a man protecting our children, giving them enough to be able to, to protect themselves, and of course before that, giving them enough to be able to worship Allah based upon knowledge, to
worship Allah based upon knowledge because Allah azza wa jal created us to worship Him and to know him lies which have created us to know him. Allahu Levy, Holocaust survivor, semi working woman, and I'll be flown here turnersville m Robaina hoonah, Lita Alamo and aloha Island coalition in Cote d'Ivoire and aloha Cod, Harper B. Cooley Shea in
a lot of created the seven heavens and the seven earth like it, and his commander sends between them so that you may know that ally is Able to do all things and that allies encompassed everything with his knowledge. So allies which are created the heavens and the earth for you to know him, Lita I level so that you can know that Allah is Able to do all things in our lives encompassed everything in his knowledge, and allows geotourism sort of that era to allow up to a general insight in learning Buddha, when he created the jinn in the men to worship me alone. So, ultimately, we have been created to know Allah, and to worship allies which are, so we have to give our children enough
of al Qaeda and Islamia the Islamic belief in the matters of Eman to allow them to be able to know Allah, and to worship Allah based upon that and to protect them from all those things that would cause that belief to be corrupt, or to be corrupted to be lost or to be tainted through false notions, desires, misguidance misconceptions and so on. So, if that is the obligatory element of knowledge,
which is the Islamic aqeedah that which relates to the prayer how to pray,
a general understanding of the obligation of Zakah and fasting and Hajj and that which relates to the topic of human as well as whatever a person needs, in their current situation, whatever a person needs in their current situation, and no doubt, including nice to know, what is harassment in order to stay away from in terms of the harm. So if a person has those basic that basic knowledge and that basic information, then what is it that is fought Okay, fire, which is the second half of knowledge, you know, the half, which is not obligatory upon every single Muslim, but which is obligatory upon the Muslims as a group, as a collective. So as a group, they need to have people who fulfill this
job. And if there aren't enough people fulfilling this job, the sin goes upon everybody. So what is this element of knowledge, it is all of the things which come after the obligatory knowledge. So that could be the detailed massage that we mentioned at so we could go back to the hadith of gibreel, and talk about all the individual details about all the different amounts of Zakat and the levels of it, and the percentages of it, and the rules relating to it, and the different circumstances and situations that people might go through. And when the wealth is gathered together, and when is it kept separate? When is it considered of one type and when is it not, and the issues
in which the scholars differ about that. So we're talking about the details now, and also knowledge of the things that are not immediately needed, in terms of their immediate application to that particular person, but the person gains knowledge of them in advance of that, and this voluntary aspect of knowledge and it includes the knowledge of the supporting Islamic sciences, the sciences, like the science of Hadeeth. Like the sciences related to fit and its principles, the sciences related to the Arabic language and so on, what people would go to study Islam when they would go and study Islam. All of that, generally speaking falls under the aspect which is foreign.
keyfile it is a collective obligation, but it's not necessarily an obligation upon every individual Muslim. Why not? Because as long as there are enough people, for someone to be able to go and ask, they can always go and ask about it, they can always go and ask about it. So the Muslim knows that the the, the Hajj, for example, is obligatory, and before they go to Hajj, they get the basic knowledge of how to perform it. And they have a good understanding of what's required from them, and what would be haram for them during those days, and so on. But when they go to the Hajj, something strange happens, something unusual happens. And for example, they're unable to
stay one night in minute, for example, at this point, they have the ability to go and ask somebody, and to go to that to that person, to that scholar or that student of knowledge, and to ask them and say to them, I wasn't able to spend that night in Minar, what do I have to do? So there has to be those people, those people who go above and beyond the basic requirements that every Muslim needs to have. And they reach a level where they are benefiting other people. And that's why when we talk about the virtue of the alum over the abbot, which the Prophet sallallahu alayhi wa sallam he told us, it's like the virtue of the moon over all of the other things in the heavens.
Why is it that the virtue of the island is so great, because the benefit of the island, the scholar, their benefit is more than just themselves. Whereas the abbot, the worshiper, their benefit is limited to themselves. However much they pray, however much they fast however much they understand the right aqeedah in Islam and the right belief, however much they have hope in Allah and fear of Allah and love for Allah, however much they make to add to Allah however much they do from those actions, those actions are only benefiting them.
Broadly speaking, of course, there are some actions that are be does that are, that benefit other people like South Africa and things like that, but generally speaking, the benefit is limited to that Abbot that worship. As for the scholar, the scholar's what makes him busy, or what makes her busy. They're what makes them preoccupied, is transmitting that benefit to other people.
So their benefit is much, much greater, because it's they do those acts of worship in themselves. And they teach other people how to do them properly. And that's why these are Heidi to talk about the great virtue of knowledge, really, those are, generally speaking, those are in the voluntary area of knowledge, ie they are talking about that virtue as it relates to the voluntary aspect, not necessarily as it relates to the the basic knowledge that every Muslim needs, although no doubt that has a share, you know, if a person goes out to learn the basic things that they need, but if their intention is to stop just those basic things, and to benefit themselves, only, then Alhamdulillah
they've done a great thing. And they have done a huge good deed in the sight of Allah azza wa jal, but for them to go beyond that, and to learn the knowledge with which they can benefit other people. That is where the real virtue of the pilot of the student of knowledge and the virtue of the alum, the scholar, that's where it really comes in, because of the benefit that they bring for other people, and the good that they bring for their whole community. So you put one scholar in a community, and that scholar by the permission of Allah can correct that entire community. But you put one, Abbot, one worshiper in a community and that worship are much less than a benefit
themselves, and they worship Allah, and they bring good in that way. But ultimately, the effect and the benefit is limited just to that one person, or, you know, that one person and a few of the deeds that they do that benefit other people, whereas the scholar is the one that allies or brings about, through them, the correction of an entire nation, or an entire, an entire community, or even an entire home, and will lie it's not it's not an exaggeration to say that Allah azzawajal has put on this earth from time to time scholars who have brought about a correction and a revival to the entire oma the entire Muslim nation. So panela So ultimately, that's what we really want as parents
for our children. And this is really the reason I'm saying this is because as a parent, you have a choice. And it is it is a choice at the end of the day to begin with you
want your child to learn the obligatory things that they have to know? They have to know. And you know, you strive for that, and you work hard for that. And when your children have those things, you have to ask yourself a question. Do I want my children to just stop there? Or am I someone who wants my children to actually go beyond that?
And again, this is about having high aspirations. Why is it that one of us as a parent can't sit here and say, I want my children to be a scholar? I want one of my children to be a scholar in Islam. Why could it not happen? What is there to stop that happening except for the weakness of our own motivation, and our lack of aspiration and lack of hard work, and lack of reliance upon Allah subhanaw taala, after the help of Allah, what what is there that would make that impossible?
We have a great tradition in Islam of an of the entire oma producing scholars from all over the world, even from communities where Arabic was not, you know, not the main language or not the original language. And it was learned later on, we have examples of that more than we can count. So what is it to stop you doing the same for your children, at the end of the day, it requires great motivation. It requires high aspirations and big dreams. And it requires you to learn what is needed from you, as a parent to bring that about, within your children. What is needed for you as a parent, of course, no doubt why we tell you about the distinction between the fall of the iron and the fall,
okay via the obligatory knowledge and the voluntary knowledge is because you know, where the minimum standard is, the minimum standard is that my child knows the five pillars of Islam and the six pillars of Eman, and they know what Allah has forbidden for them. And they know the basic things that they're required to act upon during their life. I've done my job as a parent at a minimum level. But if I want the level of sad, and I want the data, at the levels that Allah has prepared for the people of knowledge, and I want to have a share of that through my children, I have to wish for my children something more than just that minimum standard, I have to push them to go beyond
that. And I think here, I would like to start with an example. Or we talked about some principles, and so on. What I would like to start with here is that don't wait for an Islamic University to come along for a shift to appear in your community, a scholar and allow him to appear in your community, or even a part of a student of knowledge to appear in your community, and that those people are going to solve your problem. Those people are going to be the ones that are going to prepare your child. Ultimately, it's you as a parent. And we're going to hear later on about the example of the mother of Sophia Anna thodi Rahim Allah, and how it was. And in fact, if you look to the biographies
of the great scholars of Islam, you see, in many cases, their parents, or one of their parents, if perhaps one of their parents had passed away, and they had this burning desire to do something for their children, and to really, you know, push their children forward in terms of knowledge. And ultimately, not one of your children might bring that on board and accept it, not all of your children might be able to reach that high level. But if they missed the highest of the high levels, so panela the levels that are below it are good enough power. So that's why we say like if you aim for the minimum standard, and some of your kids fall below that you feel like they might fall into a
haram or they might fall into the things that displease Allah subhanaw taala. But if you're aiming for the high standards for your children, and they fall short, and some of them don't necessarily get involved in it, or don't want to take it to that level, at hamdulillah. They're practicing Muslims, and they have knowledge and handling. And even with regard to my children, I never sort of say to my children that I'm forcing you that I want you to reach a certain level of knowledge. But what we do is encourage them. And what we do is try to facilitate it for them. And then whichever of them take that on board to whatever level ally makes easy for them. As a parent, your job is to
facilitate your job is to support them, encourage them, motivate them and have those high aspirations and big dreams for your children. And then whatever allies or job makes easy from that. But you shouldn't be waiting for an institution or a chef or something to come along to fix your problem. take that responsibility yourself. It's not necessary that you should be that island. You should be that scholar. But at least if you know the path that your children need to go on, you can start them on that path and along the way
If they are sincere and you're sincere, Allah will place people in their path that will bring them along that path further and will help them support them. So that being said, I would like to talk about some important pieces of information, as we're taking our children along this path in terms of knowledge, and these principles apply to both the general you know, the obligatory knowledge and the advanced knowledge. In reality all of them apply, but particularly for those parents who want their children to achieve something more than just the minimum standard. So the first one that I'm going to mention to you is, knowledge is memorization. And understanding, knowledge is comprised of
memorization, and understanding. And even though I'm only mentioning a handful of principles here, there are actually books that are written to teach you how to learn books, or books that are written, to teach you how to learn and inshallah to Allah I hope and I pray and we ask a lie soldier madrasa to America plays a big role in this in in helping people to gain the knowledge they need to learn how to learn, and then facilitating for people to be able to learn this knowledge and take this knowledge from reliable sources and being a stepping stone along the way, for people to go on to much greater and much bigger things by the permission of Allah as that's what we hope that's what
we hope for, and my daughter, Maria that we wish to achieve, and we, we plan that we hope and we hope, and we ask a lie, so for us to be able to achieve it.
So right now, we're talking about knowledge being made up this is one of the most fundamental things as a parent, you need to know that knowledge is made up of memorization and understanding. You can't just have one of them and not the other. And we have an evidence for this. And the evidence for this is a Heidi the particular wording I'm going to bring to you is from Jeremy Timothy. But this hadith is narrated from a huge number of companions in a huge number of different places. And this is the Hadeeth of Abdullah Mohammed Abdullah numerous road that he narrates from his father Abdullah bin Massoud or the Allahu and as he said, this hadith narrated from numerous different companions in
different wordings. This particular Hadith infamous road he narrates from the Prophet sallallahu alayhi wa sallam that he said not to love him right and send me Mr. carletti. For her. We're happy about her weapon. Haha.
He said May Allah brighten the face and Nevada The profitsystem is making for Nevada to wedge for the person's face to become bright. For a lot of brighten the face of the one who hears what I said. He is what the prophets have said.
He absorbs it and internalizes it will have the VA and he memorizes it what they love aha and he conveys it onto other people.
He conveys onto other people for roba Hamidi, Filkin Illa men who have co mean for perhaps a person would carry knowledge to someone who has more understanding of it more of it than then. And in another narration, this one is from a new manager from the height of ns photo behind Amelie Filkin, Lady fapy, wild bear homily, Filkin Illa men who are upcoming, perhaps the person who carries some knowledge might not be *y might not understand it in detail.
And perhaps a person might carry knowledge to someone who has more understanding and then
this Hadeeth is a fundamental Hadeeth which contains so many benefits and principles as it relates to tolerable but the one that I wanted to focus on here is that knowledge is memorization and understanding. So here you have memorization happy, Ah ha, that person memorizes it the profits I made, for their face to be bright. may do are for Allah azza wa jal to brighten their face and this is effects of this are seen in this world and even more so in the hereafter.
The one who hears what the prophet SAW Selim said, to connect it to the evidences when the evidence comes to them.
They bring it on board, they internalize it. They try to comprehend it to the extent that they're able to do have ever and they memorize it.
And then they what do they do? They transmitted on the transmitted on what Bella her they conveyed to other people. That's what this amaze is the knowledge
that we have is based upon this. We hear the text from the prophets I send them, we hear the ayat of the Quran, we internalize it, we memorize it, transmit it on to other people. And sometimes, it might be that the person who memorizes it doesn't understand it, hear the process and distinguish between the memorization understanding, and he prays both of them, person understands it, but he might, he might memorize it, but not really understand it, or he might understand it, but not as well. But when he conveys it to someone else, the person that he conveys it to understand it better than him. For example, I've just transmitted this hadith to you. The Hadith, as we said, Of Abdullah
Massoud, and the wording from the hadith of Ennis at the end, it may well be that many of you, watching this video, understand this hadith better than me.
So I tried to understand it, I listened to what the scholar said about it, I memorized it, and I conveyed it. And it might be that, that you watching at home, understand this Hadees better than me.
And then you learn it, and you memorize it and you transmit it, and it may be transmitted to someone more knowledgeable. But ultimately, you're combining between memorization and understanding. And I think this is something that we fall short in as it relates to the total value of our children, the education of our children. Because often what it is, is we have focused on one of those two books, but rarely do you see a parent that has the right balance of the two of them. So what we see from some parents is that their emphasis is
usually the Quran. And of course, that's why we start with our historical Quran. And the emphasis is on that. And you see the child half with of the Quran, and sapan a lot that child doesn't know anything. Now, I want to be clear about something here. memorization and understanding each have the right ages for them. So I'm not saying that we should be teaching the detailed understanding of the Tafseer. To a child who's seven years old, or eight years old, I have no problem with them having a
lot of memorization and little understanding and then transitioning towards having a lot of understanding and then you know, less memorization as they go older. That is something that the syllable sila hammam love to Allah, the righteous predecessors, they used to do, in the sense that the emphasis for the young child should be more upon memorization, because they have less ability to fully understand. And also their ability to memorize is very great. And there's no great urgency for them to have that filter at that stage. You know, there's no great urgency for them to have it.
As they get older, you increase the filk. And of course, their ability to memorize somewhat decreases. So in a sense, it comes like that. And as for the adult, it's the other way around the adults that seeking knowledge because ultimately the adult is in great need of the understanding and their memorization, their capability. And ability to memorize is relatively limited, comparatively limited. So they tend to have, you know, slightly skewed on the side of more in terms of Filkin understanding, and less in terms of in terms of memorization, but, you know, it's that it's a balance, what we see with some parents is that with some parents, all of that focus, and all of that
energy is on him, and, and the child reaches 1517 2025 under half of the Quran, but they don't understand anything from what they made his love. So Sadly, this becomes chemically homecare method Hey, Marie, yeah, mellow. As far as, like the example of the donkey that carries books, you load the books upon the donkey, but the donkey doesn't understand anything. Now I'm not taking away from the hip of the Quran, or the heft of the Hadith, or the heft of more torn texts subpanel or not at all, not never. What we're seeing is, you can't just see your role is half. That's it. That's the only role you have. The other extreme we see on the other side with some of the parents is we see that
the emphasis is understanding. And then there's no emphasis placed on health at all. And this really hurt me personally as a as a student. When I first started learning, because this was the culture that I came from in terms of my schooling, the schooling that I had my sort of, if you like, worldly education is all the emphasis was on understanding. And none of it was on memorization, and until this day will lie. I still feel the effects of this, that I wasn't brought up.
In a culture of HIF, we were brought up in a culture of understanding if you wanted to get the highest grade, the memorization is very, very small. But what you really needed to do is to understand, and some parents transmit that onto their children in their topia. So all of the emphasis, and all of the concentration is on what is on understanding. So now the child understands how to pray, understands the requirements, understands the rules and regulations understands what's allowed, what's not allowed. But ultimately, there's no memorization there, there's nothing there to carry it on. And that can be very dangerous, because ultimately, that understanding is only there
for you when you have you. And also pallet those books to hand when you have your notes in front of you. But ultimately, you're just going through your daily life, you need to have things in your memory. And that's the son of the Muslims. As soon as we Muslim in we, our own mother, we carry this knowledge in our hearts, we carry it through memorization, and like I said, I give this advice will lie to myself before anyone else, that I was brought up in a culture. And I was educated in a culture that gave great importance to understanding and very little importance to memorization. And it has been really difficult to get out of that habit. And I'm still pushing myself to try to get
out of that habit into the habit of balancing between those two things. And having that memorization that backs up that understanding and not just having that understanding that somehow like if you're if one day, you don't have your books or one day, you don't have your notes, that suppiler you don't have anything then. And it's narrated from some of the pious predecessors, people used to say that the knowledge is what you have memorized. They used to even consider that if a person can't use the word knowledge, unless they have memorized something. Otherwise, it's not called knowledge. It's not called knowledge, unless you have memorized it. Knowledge is what you've memorized. That's what they
used to consider knowledge is what you have memorized. What you haven't memorized is not considered to be knowledge. They didn't consider it the early generations, they didn't consider it to be in they didn't consider it to be knowledge, in many cases. So this is how we joined between these two. And as we said, it's not a equal balance. There are times when you need to have more understanding, especially when the urgency is there for it. There are times when you might have a greater ability to do have relative more free time, perhaps your age, and so on. But ultimately, every one of us regardless of our age, and especially with regard to our children, we're balancing between
memorization and understanding. And ultimately, what we want is to develop a culture of HIF among our children, memorization, not just and it's the next point that I want to bring in. I know we're coming towards the end of the episode, but this issue of not just limiting HIV to the Quran, the Quran is the first thing that Muslim memorizes and there's no doubt about that, that is the Sunnah of the Muslims. The first thing you memorize is the Quran. And there are many of the scholars of Islam in the past, they wouldn't allow you into their classes unless you had memorized the Quran. But we don't want the parent to just stop there. That's not big dreams, also not big aspirations, to
memorize the Quran, and then to go on to memorize the Hadeeth. To go on, to memorize texts to go on to memorize poetry, to go on to to, to have far more, far wider sort of memorization than just for the parent to push the child just finish the animatic and stop. So ultimately, you need more than that if you want to encourage that culture of memorization among your children. And also for it not to be as we said, just memorization, but to be memorization and understanding. So you see, so many parents are pushing their children to memorize, and May Allah bless them. And that's a fantastic thing to do. But also to be pushing them to memorize some Hadeeth to memorize some of the basic
essential things that a Muslim needs to memorize some of the texts, the, the, the, that we're going to talk about in the next episode, inshallah to Allah, and to memorize, you know, certain poetry and things like that, that is going to benefit them in sha Allah in their knowledge and going to allow them to be of greater benefit to other people to themselves and to other people. Because I mean, that's what we're, that's what we're here for. Right? That's why we're nilima Ahmed Rahim, Allah to Allah was asked about the intention for seeking knowledge, he said and 10 we are off by Jacqueline and Neff, sicko and Vedic that you make the intention to remove the ignorance from yourself and from
other people. That's all we have time for in this episode. We're continuing on with the essential things the parent needs. And I would remind you that going through a proper book of how to see
knowledge that would be far more beneficial inshallah in terms of getting all the details of how to structure your child's Islamic education but here just to give you the the summary of what a parent needs to be able to educate their child islamically and we'll be continuing with that in the next episode inshallah to Allah, Allah made easy for me to mention and Allah knows best wa Salatu was Salam ala nabina Muhammad Ali wasapi ajmeri
salaam alaikum. If you're enjoying these videos, and you'd like to keep up to date with all of the courses we're going to be running, make sure you head over to a m au adho.com