 وَأَقُولُوا فِي القُرْآنِ مَا جَاءَتْ بِهِ آيَاتُوهُ فَهُوَ الْكَارِيمُ المُنزَالُهُ وَأَقُولُوا قَالَ اللهُ جَلَّ جَلَالُهُ وَالمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوْوَالُهُ الحمد لله رب العالمين والصلاة والسلام على أبد الله ورسوله نبينا محمد وعلى آله وصحبه أجمعين السلام عليكم ورحمة الله وبركاته كما always we begin with the praise of Allah and we ask Allah to exalt the mention of grand peace to our messenger Muhammad صلى الله عليه وسلم to his family and his companions we continue to talk about our children and to talk about the rights that our children have and the obligations that exist for parents towards their children and we've come to a topic which is probably the biggest topic that we're going to discuss as it relates to the rights of the children and the obligations that are obligations for the parents that they have to do and this is the topic of so because this is such a big topic and it's going to take a number of episodes we are going to start by looking at what the word actually means so the word تربية in its origin it comes from the meaning of النماء and أزيادة نمى وزادة that something increases and that it is given an increase and that it develops and Allah عز وجل mentioned this linguistic meaning in the Qur'an صورة الحج in ayah number five فإذا أنزلنا عليها الماء تزت وربت وأنبتت من كل زوجٍ فهيج so what we want to focus on here is that Allah سبحانه وتعالى the word ربت here from which the word تربية is linked to and comes from here it means for it to increase and develop and so on as for تربية in the technical sense of the word then تربية in the technical sense of the word is to nurture a Muslim and to prepare them in a complete way i.e. to get them ready for their future life in a complete way in every aspect comprising matters of the dunya and the akhirah in the light of Islam and that's a very comprehensive definition of تربية and it's a good definition of تربية that it is to nurture a Muslim and to prepare them for what is to come in a comprehensive way from all of the different aspects for both their worldly life and the life of the hereafter but in the light of Islam so when we talk about تربية in the worldly life تربية in Islam encompasses matters of the worldly life however always in the light of and in the teachings of Islam because ultimately Islam governs how we behave in our worldly life just as it governs how we behave in our religious life and it's not the case that Islam is limited to the matters of religion and worship only rather Islam governs our عبادات and our معملات it governs our acts of worship and the way that we deal with people and the way that we interact with people and تربية also has to cover all of those things and here that's why we see that تربية is more than just education education is a تعليم teaching the children but here تربية is more than that it is nurturing them and preparing them for all of the aspects of their life whether they're the aspects of worship عبادات or the aspects of their معملات and their dealings with people in the dunya but in the light of the teachings of the religion of Islam so it is obviously a huge huge topic because it covers nurturing, educating teaching and bringing up children in a very very comprehensive way and from the things that it's worth mentioning here is that from the names of Allah عز و جل is الرب ألمام السعدي he mentioned that الرب هو المربي he is the one who nurtures he is the nurturer one of the meanings of the name الرب and Allah is رب العالمين one of the meanings of the name الرب is المربي the nurturer the one who nurtured all of his servants بالتدبي وأصناف النعم by controlling their affairs and being in command of them and through all of the blessings that Allah سبحانه وتعالى gave them and he released this in the تفسير صورة الفاتحة الحمد لله رب العالمين we praise Allah عز و جل we praise Allah سبحانه وتعالى for his names his attributes and his actions and among those actions the blessings that Allah سبحانه وتعالى has given us and the decree that Allah سبحانه وتعالى has chosen for us but all of this relates to the nurturing that Allah سبحانه وتعالى nurtures his servants and he goes on to say he said و أخص من هذا and more specific than that is that Allah عز و جل nurtures his chosen people بإصلاحي قلوبهم و أرواحهم و أخلاقهم by correcting their hearts and by correcting their souls and their manners and this he said و لي هذا he said for this reason the dua of the prophets عليهم الصلاة والسلام the dua of the prophets they frequently mention this name ربنا all of the duas that start in the Quran ربنا for this reason because Allah عز و جل nurtured and he nurtured his his prophets عليهم الصلاة والسلام and his messengers by correcting their hearts and their souls and their manners and likewise the righteous servants from the slaves of Allah سبحانه وتعالى that Allah عز و جل blessed them with a portion of that a part of that even though the complete blessing of that was for the prophets and the messengers عليهم الصلاة والسلام but from in terms of the righteous and the Muslims that Allah سبحانه وتعالى corrected them to an extent they have a portion of that that Allah corrected their hearts their souls and their manners and that is why the prophets used to call upon Allah عز و جل ربنا our Lord because they were asking لأنهم يطلوبون منه التربية الخاصة because they were asking Allah for special nurturing that's what they were asking Allah for something special a special kind of nurturing Allah nurtured all of His slaves Allah عز و جل nurtured all of His slaves but the ones that Allah truly blessed are the ones that Allah nurtured upon إيمان and no doubt the prophets and the messengers they have the biggest portion of that and that is why الإيمان الصاعدة رحم الله وتعالى he said that's why they used to call upon Allah ربنا so if تربية is from the actions of Allah سبحانه وتعالى towards His servants then Allah سبحانه وتعالى loves for us to do our best with our تربية towards those that we are responsible for that we try our best to nurture to educate to raise our children in the best possible way and this is a right that our children have over us to the extent that we have the ability to do that to the best of our ability and it's an obligation upon the parents according to their ability الله عز وجل يا أيها الذين آمنوا كو أنفسكم وأهليكم نارا وقودها الناس والحجارة عليها ملائكة غلاف شداد لا يعصون الله ما أمرهم ويفعلون ما يؤمرون من مرر فيس there are angels who are strong and severe they do not disobey الله in what they have being commanded and they do what they have been commanded to do الله عز وجل commanded us to save ourselves كو أنفسكم وأهليكم on our families هذا العقل في نفسه أكثر منعاً في أساس لأجلسة نفسنا وحسابنا وحسابنا هناك many ways that a person protects their family and first of all they protect themselves but many of them, if not the majority of them could be classified under the topic of a tarbiyah يجب أن يتساعدونهم على المشاكل التي يجب ان يحتاجونها وفي يجب ان يحتاجونهم على المشاكل ويجيبونهم المشاكل التي يجب أن يحتاجونها لإمكانها تساعدة تحترق من الله سبحانه وتعالى من المساعدة مع إرادة الله لذا يضعه الإجامة من تربيع من المنظمome في المدينة لأن المدينة يجب على التحديث في سببيتهم في طريقة that will be a protection for them from the fire with by the permission of Allah عز وجل and from this is the statement of Allah عز وجل و أمر أهلك بالصلاة وصبر عليها the statement of Allah عز وجل command your family to perform the prayer and to be regular and firm upon doing so to be patient and consistent in doing so so Allah سبحانه وتعالى commanded the Prophet صلى الله عليه وسلم و أمر أهلك بالصلاة tell your family to pray وصبر عليها and be regular and patient in performing that prayer so here we have another ayah which indicates to us the obligation of a person nurturing their children and here the most important nurturing of your children you're ever going to do is nurturing them to worship Allah عز وجل alone and to leave all those things that are worshipped besides Allah سبحانه وتعالى و أمر أهلك بالصلاة command your family to perform the prayer this is another evidence for the obligation of تربية the obligation of nurturing them preparing them and educating them because if you are to command them to pray that necessitates that you have taught them how to pray or you have facilitated them to learn how to pray and to perform the prayer in the way that Allah عز وجل legislated for them to do so and then you command them to perform the prayer واستبر أن you yourself you remain consistent and patient upon doing so and Allah عز وجل said in صورة النساء يُصيقُم الله في أولادكم الله عز وجل mention this ayah in or the beginning of this ayah in relation to the إنهارتنس الله عز وجل said يُصيقُم الله في أولادكم للذكري مثل حضل أنثيين to the end of the ayah that the male child has twice that of the female child so why did we bring this ayah when Allah عز وجل mention it in the context of إنهارتنس because ultimately the word يُصيقُم الله it means عحيدة إليكم as ابن جرير رحم الله تعالى mention in his تفسير it means that Allah has taken a covenant with you in relation to your children and yes that is in the context of inheritance but it's also in the wider context that Allah سبحانه وتعالى has taken a covenant has taken a promise from you an agreement from you as it relates to your children so you have that right or you have that they have that right over you and you have those obligations towards them and it's an it's a promise and a covenant that you have been that has been put upon you and imposed upon you by Allah سبحانه وتعالى you see you come الله في أولادكم الله عز وجل has taken a covenant from you with regard to your children in regard to filling their rights of which تربية and nurturing them and educating them and preparing them for their acts of worship and for their dealings in the worldly life that this is no doubt from the greatest of this covenant from the greatest of this احت of this covenant and this agreement that is between you and Allah as it relates to your children and أبي حريرة رضي الله عن narrated and he used to say that the messenger of Allah صلى الله عليه وسلم مامين مولودين إلا يولدوا على الفطرة there is no child except that child is born in a natural state upon the fitrah and the fitrah the natural state is the natural state to inclination to worship Allah عز وجل alone they at that point they don't know about the Quran they don't know about the sunnah of the prophet صلى الله عليه وسلم but they are in an estate which is conducive it's natural for them to go into islam and to worshiping الله عز وجل فأبوه يوه ويدانه أو يونسرانه أو يومجسانه but it is their parents that turn them into a Jew or a christian or a major it's not the child who is born and says i want to be a christian or it's not the child who is born with a christian cross in their hands rather it's the parents who do that to them the child is born naturally and given the right upbringing and the right tarabiyah and this is why we brought this hadith here given the right tarabiyah there is no reason why with the permission of Allah and his tawfiq that child should not grow up to be a practicing muslim because the child naturally is inclined towards that they're inclined towards it they're they have an inclination away from away from making a partner with الله they're not they're disinclined towards making a partner with الله عز وجل it's not it's not natural but it's the parents and their tarabiyah that turns that child into a Jew or a christian or a major and the prophet says him he gave an example like the animal from among the cattle that gives birth to its offspring and it is completely healthy and completely wholesome and pure do you see that its ear has been slit and this is the something that the the Arabs in the time of jahiliah from the evil beliefs that they had and the evil laws that they had and making haram and making halal what Allah عز وجل made haram and so on that they used to slit the ears of the cattle and this was from the effects that the shaitan whispered to them and the shaitan encouraged them to do but the point is that disbelief of theirs when the camel they used to disfigure the cattle the cattle were disfigured like that was that cattle born disfigured or was it them that came and they disfigured that animal in reality it was they who came and disfigured the animal the animal was born without any of this disfigurement and without any of these false beliefs that they had the animal was born pure the animal was born healthy but it's they who corrupted it and that is the example the prophet sism gave of the parent and the tarbiyah of the parent and this hadith is one of the most powerful a hadith as it relates to the topic of tarbiyah because if you look at the the context of the hadith is that that child is ready for tarbiyah that child is ready to be brought up as a muslim and they have every characteristic from their fitrah from their natural inclination which is there that has been given to them by Allah عز وجل they are ready for the tarbiyah of their parents to to bring them into islam and if you give them the right tarbiyah they will embrace islam by the permission of Allah عز وجل and Allah's توفق they will embrace islam it's natural for them however it is the parent in the first instance and we're not going to say the child can't go astray after that examples from the prophets and the messengers عليه الصلاة والسلام the son of نوع عليه السلام and so on and we're not going to say a child cannot go astray after that but we're going to say that in the first instance when that child is born that child is not born a christian that child is not born a jew that child is not born in another religion that child is born with every everything is conducive for them to become a muslim but what is needed is the tarbiyah of the parents the parents to nurture them upon that path and what happens after that is in the hands of Allah عز وجل and that's why ابو هوريرا he said in this حديث ثم يقولوا ابو هوريرا ابو هوريرا he said in this حديث he said وقرأوا إن شئتم he said recite if you wish and it's from the statement of ابو هوريرا that he said he's bringing you an ayah to show to you this ayah is linked to the hadith or that this ayah the hadith is an explanation of this ayah or that this ayah further emphasizes what is mentioned in the حديث and this is from the statement of ابو هوريرا that he said وقرأوا إن شئتم recite if you wish فطرة الله التي فطرة الناس عليها لا تبديل لخلق الله الآية the fitrah of Allah that Allah عز وجل created the people upon there is no replacement for the creation of Allah الله عز وجل created people created our children ready to accept this تربية and really it's our responsibility as parents it's our obligation as parents it's they're right upon us that we give them that start and as we said the آقبة the end result what will happen in the end no one knows that except Allah سبحانه وتعالى وما يعلموا تقويله إلى الله no one knows how things will end except Allah سبحانه وتعالى nobody knows that except Allah but that child is born in a situation and a state that is conducive to the تربية of islam if you give them that تربية you have the the best opportunity with the permission of Allah for that child to grow up as a righteous muslim and if that child is given that false تربية تربية upon other religions and other beliefs and false ideologies when they are so young look at the danger for that child that child turns into a Jew or a Christian or a major and we said الله will never punish a people until he sends them a messenger everyone will have a chance everyone will have an opportunity but look at the start the parent has the ability to give the child a start they're born ready for this تربية and the parent giving them that تربية it gives them the best start in life rather than the parent who brings their child up as a Jew or a Christian or any other religion other than that and then the child has to find their own way and has to struggle with that false تربية that the parent has given them which goes against their natural inclinations and it goes against the way that الله سبحانه وتعالى has created them and as we said this doesn't mean that every child that has that تربية will necessarily will necessarily end among the people of جنة nor does it mean that if the child doesn't have that تربية in the beginning that they're condemned to the fire and from the evidences for this is the statement of الله عز وجل يخرج الحي من الميت ويخرج الميت من الحي that الله عز وجل brings the dead out the living out from the dead and the dead out from the living some of the scholars they mentioned in the تفسير of this that الله عز وجل brings out the living from the dead that الله عز وجل brings out the Muslim from the non-Muslim parents and the example they gave is the example of اكرمة ابنو ابي جهل رضي الله عن that اكرمة the son of ابو جهل he was from the from the noble صحابة of the the noble companions of the messenger of الله صلى الله عليه وسلم and look at how الله عز وجل brought out اكرمة the one who was alive from the mate who was ابو جهل who there's no good in him and nothing good in him at all and الله عز وجل spoke about the evil that he did and the evil of him and الله عز وجل that if he doesn't stop preventing the prophet صلى الله عليه وسلم or threatening the prophet صلى الله عليه وسلم regarding his prayer in the Ka'bah we're going to seize him by his forluck a forluck which is or that he is a he is a lying and sinful any that the person of who has that forluck is lying and sinful look at that description of ابو جهل and then look what came from ابو جهل اكرمة رضي الله عنه ارضى the same on the other example ويخرجوا الميت من الحي that الله عز وجل brings out the dead from the living look at the example of the son of نوح عليه السلام and the the son of نوح and نوح عليه السلام who was from the most beloved of the the prophets and the messengers to الله عز وجل from اول العزم من الرسل the five most important and the five most dedicated among the messengers عليه الصلاة والسلام and yet his son did not accept islam and was not a muslim and his son disobeyed him and as is well known from the ayat which which speak about this so ultimately we're not we want people to understand that we're not condemning someone and saying that if your parent didn't give you that tarbiyah from the first day that you were born you're condemned to the fire and nor are we saying that if the parent gives them the tarbiyah that they guaranteed jannah but there's no doubt that the best thing you can do for your child as a muslim is to take that natural inclination to worship الله and to nurture it and to develop it and to ask الله and make du'a to الله as we've said for الله سبحانه وتعالى to give you the توفيق for that to have a lasting example so i'm going to conclude this episode here inshallah وتعالى because what we have coming in the next episode is we want to give some examples of the tarbiyah that the pious predecessors and the the prophets the messengers and the righteous people that they gave to their children and we want to talk about some examples of that that are mentioned in the Quran inshallah and that's also a big topic so we're gonna we're gonna dedicate an episode at least one episode inshallah وتعالى to that and that's gonna come up next so we'll finish our episode there and الله عز وجل was best والصلاة والسلام على نبينا محمد وعلى آله وصحبه اجمعي السلام عليكم 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 amauathome.com