Tarbiya | What is the exact outline of Tarbiya Islamia?

Q: There are many who teach children to memorize Quran Sharif as there are teachers available to teach Quran, teach Fiqh as there are Shaykhs and teachers available. But, we are noticing a lack of proper taribiya or character education in our conduct, living and our attitude towards others. In other words, there is extreme and terrible emptiness in

Tarbiya. Where are the artisans of Tarbia? What is the method of training teachers?
What would be the approach to include the subject of Tarbiya in the Shari’i Education Curriculum? What is the benefit of acquiring knowledge without Tarbiyah?

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দাড়ি রাখা কি পুরুষদের স্বাস্থ্যের জন্য ভালো?

নামাজের দোয়া ও সূরা (বাংলা অনুবাদ,অর্থসহ আরবি)

তাহাজ্জুদ নামাজ কিভাবে আদায় করবেন

We do not understand this matter, how did the teaching of Tarbiya disappear from the middle of the teachers? Why else did they come to education? And the role of the family in upbringing; You can say whatever you want about that plight.

Then there can be no misery!
How can we develop qualified teachers in Tarbiya teaching? Is Tarbiya a complete scripture in itself? Or is it dependent on the intelligence and creativity of scholars?
How did scholars, scholars, kings, nobles and ordinary people teach their children in the past?


What is the outline of proper Tarbiya Islamia

the answer

It is obvious to any person who thinks a little deeply that there has developed a separation between ilm and amal, knowledge and tarbiya (characteristic education) in the views of many ordinary and particular people. For this reason,

many of them think that education is a subject based on theoretical knowledge. Education is concerned with parents feeding their children as much information and texts as possible. Along with this,

parents should try to collect the vast number of books and research papers that have been written about the method of parenting. The situation is such that they are looking for various theoretical interpretations of the documents, leaving aside the practical teaching (Tarbiya Amli) of the Shari’i documents. An example of this is-

Allah’s Word: “They are the ones who fear Allah; Those who are wise among the servants of Allah” [Surah Fatir; Ayah No- 28] which they accept regarding both scholars who are proficient in Shari’i rulings and scientists

who are proficient in various experimental knowledge. However, there is no proof in the verse that every wise person fears Allah. Rather, the verse proves that the person who fears Allah is wise.

Shaykhul Islam Ibn Taymiyyah said: Allah Almighty says, “They are the ones who fear Allah; Those who are wise among the servants of Allah” [Surat al-Fatir,

verse 28] proves that the one who fears Allah is wise. This explanation is correct. This saying does not prove that every wise person fears Allah.” [Concluded from Majmu’ul Fatawa (7/539)]

He says in another place (7/21):

The meaning of the verse is – No one fears Allah; But without the scholars. In other words, Allah Taala says that the person who fears Allah is a scholar. As another verse also says: “Whoever prostrates himself and stands at

different hours of the night, fearing the Hereafter and hoping for the favor of his Lord, (is he equal to him, who does not do that?) Say, ‘Those who know and those who do not know. ; Are they equal?’ [Surah Jumar, Verse: 09][End]

The verse that Shaykhul Islam alludes to is also interpreted differently instead of its true meaning. The verse is presented as evidence for the praise of knowledge and education without practice and tarbiya. In this case they mention only the last part of the verse

instead of the first part. But the last part of the verse is “those who know and those who do not know; Are they equal?” Its commentary is in the first part of the verse “Whoever prostrates and stands in obedience at different hours of the night, fears the Hereafter

and seeks the favor of his Lord, (Is he equal to him who does not do that?)”. Those who are mentioned as wise in the last part of the verse are mentioned in the first part of the verse as those who pray humbly in the night watches,

hoping for Paradise and God’s mercy, fearing Hellfire. And those who are mentioned as ignorant are heedless of all these deeds. Think about it this way.

This is why Ibn al-Qayyim stated in his book ‘Miftahus Sa’ada’ (1/89) a basic principle: “The Salaf al-Saliheen only called fiqh those sciences which were accompanied by deeds” [Ended]

This is the nature of Fiqh among our Salaf al-Saliheen; That is, practice with knowledge. When this reality disappears from the minds of many preachers, teachers and pastors, they turn to theoretical brain-based training instead of fixing the character,

instead of correcting the heart, instead of tending to the soul, instead of refining the character. They think that this is – Ipsit Tarbiya, desired Fiqh; But actually this is not the case.

Teaching character and religion is not possible without Rabbani (God-loving) people. I want them to become scholars, dais, reformers or teachers. Rabbani is one who is associated with God in knowledge, practice and teaching.

Allah Ta’ala says, “Rather, He will say, ‘Become Rabbis, because you teach the Book and because you study.’” [Surah Al-Imran, Ayah: 79]

Imam Shawqani (RA) said in Fathul Qadir (1/407):

ربَّاني The word Rabbani is related (conjugative) to the word ربّ. Add ان (Alif-Nun) to ربَ at the end of the word رب to indicate exaggeration (exaggeration).

The word ّاني is formed. For example, a man with a big لحية or beard is called لِحْياني. People with big جُمَّة or hair are called جُمّاني. People with wide رقبة or necks are called رقبعاني.

According to some, Rabbani is the one who teaches people small knowledge before heavy knowledge. Thus the teacher is following the Lord in simplification.”[End]

The bottom line is: mere words without change of status are not tarbiya; A few words devoid of religious sentiments are not tarbiyah. Rather, the basis of education is the acquisition of strong mental abilities. Through this the person will coordinate

between knowledge and wisdom. Integrate esoteric theory and understanding. He will practice what he knows. He will teach what he understands. This is why Imam Shawqani وَبِمَا كُنْتُمْ تَدْرُسُونَ “And since you study.” In the explanation of the verse,

it is the duty of the person who reads the word تدرسون with Tashdeed, to take the word رباني in an additional meaning than ilm and taleem. It may be, to be kind, to be wise or to be tolerant; So that the reason is revealed.

And for the person who reads the word with Sakin, it will be permissible to take the word in the sense of scholar; One who teaches people. Then the meaning of the verse would be, since you are scholars therefore you become teachers. Since you study science, you become a teacher.

Thus, in this verse, it is strongly encouraged to act according to knowledge in Karima. The greatest way to act according to knowledge is to teach knowledge and to be devoted to Allah. [Concluded from Fathul Qadir (1/407)]

It is clear from this discussion that the main basis of Rabbani Tarbiya is providing Tarbiya with ideals; Not with idle talk. So Hafez Ibn Rajab (RA) said in a book written by him, “The status of the knowledge of the former over the knowledge of the latter”. [Page-5]

Many people of later times have deviated from the correct view in this regard. They think that the one who can talk more, can present more arguments on religious matters is more knowledgeable than others!!

This is sheer stupidity. Look at the great scholars like Abu Bakr (RA), Umar (RA), Ali (RA), Mu’az (RA), Ibn Mas’ud (RA), Zayd Bin Chabet (RA); What they were like: The volume of their speech was less than that of Ibn Abbas (RA). But, they were greater scholars than Ibn Abbas (RA).

The words of the Tabayids were more than those of the Companions; But the Companions were greater scholars than the Tabeedites.

The condition of Tabe-Tabeyis is also similar. They had more words than the Tabayites; But Tabayyyim were greater scholars than them.

So, to be able to describe more, to be able to talk is not ilm. Rather, Ilm is a light that is poured into the heart; By which the servant can understand the right, distinguish between right and wrong and express it in short words that achieve the desired objective.[End]

One of the major problems facing Muslim families and educational institutions is: not having righteous and godly ideals in front of them; An ideal person who will teach them by actions before words. In teaching them, combine righteous words with righteous deeds; With wisdom, according to the correct understanding and purpose of Allah’s Deen.

Ibn al-Jawzi said, know that the example of teaching manners to a child is like a seed. A teacher of manners is like the soil. If the soil is poor, the seeds will be wasted. And if the soil is good, the seed will germinate and grow.”

Among the scholars and good people of the Ummah, those whose children became good people became like this. Among the jurisprudents and moral teachers, those who made righteous people did so. But in the final

stage the means-equipment race ends. Matters are to be left to Allah; Who is the creator of all actions of man, who is the guide of the right path of man. The most that teachers and parents can do is discipline, correct. But, no one but Allah has the power to make righteous and change hearts.

This is why it is said: “It is the duty of parents to rule. And making righteous is from Allah.”

The last thing is-

The way to implement proper Tarbiya is briefly as follows:

  1. To make teachers and teachers aware of the nature of Tarbiya.
  2. To make reformers at all levels of the Muslim Ummah aware of the ways and means of Rabbani Tarbiya.
  3. In addition to the establishment of educational institutions by the reformers with the help of the good and leading people of the Muslim society, the establishment of institutions for teaching tarbiya and the formation of some Rabbinical teachers through suitable supervisors to carry out the duties of those institutions.

Allah knows best.




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