 وأقول في القرآن ما جاءت به آياته فهو الكاريم المنزاله وأقول قال الله جل جلاله والمصطف الهدي ولا أتأوله الحمد لله رب العالمين وصلت والسلام على عبد الله ورسوله نبينا محمد وعلى آله وصحبه أجمعين السلام عليكم ورحمة الله وبركاته نبدأ بأسرع الله عزا وجل بأسرع الله لأسرع المنزل على رب العالم لأسرع محمد صلى الله عليه وسلم لأسرعه والأسرعه لذلك نحن نتحدث عن الأشياء المهمية التي يحتاج لتعلم عن الإسلام وكيف تتعلم عن الإسلام لذلك أريد أن أتعلم عن أسرع الأشياء المهمية من قبل أولاً أريد أن أتكلم بأن ما نقول هنا هو أنك يحتاج لتعلم عن الإسلام ولكن كما هو المسؤول كما هو المسؤول كما صلى الله عليه وسلم قال وكلكم مسؤولون عن رعياته كل one of you is going to be questioned about his flock as the one who is in charge and the one who is 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 Insha'Allah we finished the previous episode by discussing the hadith of Jibril عليه السلام and this hadith of Jibril the hadith in Sahih Muslim from the hadith of Abdullah ibn Omar رضي الله عنهما that he narrated from his father عمر ابن القطاب رضي الله عنه أرضا and we said that this hadith really encapsulates the obligatory knowledge the knowledge which is فردو عين it is an obligation upon every Muslim and we said that when we say that it encapsulates the obligatory knowledge what we don't mean is the individual massage the individual tiny details in everything for example the small details in certain aspects of let's say for example the zakah what is the zakah upon camel or what is the zakah when a person has 400 sheep and for example we're not sincerely speaking about those individual massage but what we're speaking about is the general knowledge about those 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 that there is no God that deserves to be worshiped except الله and then seek forgiveness for your sins and obviously a huge part of the hadith of jibreel relates to أقيدة it relates to belief and iman so first of all the shahadatain أشهد أن لا إله إلا الله وأشهد أن محمد وأشهد أن محمد الرسول الله and then all of the pillars of iman أن تؤمن بالله وملايكاته وكتبه ورصله وليوم الآخر وأن تؤمن بالقدر خيره وشده أن تؤمن الله وإنه أنجله وإنه سكروبته وإنه رفته وإنه يؤمن في الآخر وإنه يؤمن في الوصول الله وإنه يؤمن في الوصول الله وإنه يؤمن في الوصول الله all of those aspects the six pillars of iman in addition to what is connected to them and mentioned in terms of the shahadatain the two testimonies of faith all of that relates to the أقيدة of the muslim so you see that this is a major major aspect of what is فرد وعين upon every parent to make sure that their child knows the correct أقيدة to make sure their child knows the correct islamic belief the correct concept of iman and that they have all the tools they need to protect themselves from the shubu hat the confusion and the doubts and the misguidance and the false ideas that they could be exposed to so 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 doubts misconceptions misguidance via the internet and other means and so it becomes even more important for us as parents to doubly emphasise أقيدة الإسلامية the islamic أقيدة the islamic belief the islamic matters relating to iman and 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 عز وجل created us to worship Him and to know Him Allah عز وجل created us to know Him الله الذي خلق سبع سماوات ومن الأرض مثله يتنزل الأمر بينهن لتعلموا أن الله على كل شيء قدير وأن الله قد أحاط بكل شيء إلمة الله who created the seven heavens and the seven earths like it and His command descends between them so that you may know that Allah is able to do all things and that Allah has encompassed everything with His knowledge so Allah عز وجل created the heavens and the earth for you to know Him لتعلموا so that you can know that Allah is able to do all things and that Allah has encompassed everything with His knowledge and Allah عز وجل told us in سورة الثاليات وما خلقت الجنة والإنسة إلا ليعبودون when He created the jinn and the men to worship Me alone so ultimately we have been created to know Allah and to worship Allah عز وجل so we have to give our children enough of العقيدة الإسلامية the Islamic belief about 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 إسلاميق عقيدة that which relates to the prayer how to pray a general understanding of the obligation of زكاة and fasting and Hajj and that which relates to the topic of إيمان as well as whatever a person needs in their current situation whatever a person needs in their current situation no doubt included in that is to know what is حرام and to know what to stay away from in terms of the حرام so if a person has those basic that basic knowledge and that basic information then what is it that is فردو كفاية 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 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 مسائل that we mentioned so we could go back to the حديث of جبريل and talk about all the فردو 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 differed 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 حديث like the sciences related to فرق 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 فردو كفاية it is a collective obligation but it's not necessarily an obligation upon every individual مسلم 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 مسلم knows that the حج for example is obligatory and before they go to حج 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 حرام for them during those days and so on but when they go to the حج something strange happens something unusual happens and for example they're unable to stay one night in مينه for example at this point they have the ability to go and ask somebody and to go 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 مينه 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 مسلم 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 عالم over the عابد which the Prophet صلى الله عليه وسلم 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 عالم is so great because the benefit of the عالم the scholar their benefit it is more than just themselves whereas the عابد the worshipper their benefit is limited to themselves however much they pray however much they fast however much they understand the right 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 Allah however much they do from those actions are only benefiting them broadly speaking of course there are some actions that عابد does there are that benefit other people like but generally speaking the benefit is limited to that عابد that worshipper as for the scholar the scholars what makes him busy or what makes her busy what makes them preoccupied is transmitting that benefit to other people so their benefit is much much greater because they do those acts of worship in themselves and they teach other people how to do them properly and that's why these are hadith they talk about the great virtue of knowledge really those are generally speaking those are in the voluntary area of knowledge i.e. they are talking about that virtue as it relates to the voluntary aspect not necessarily as it relates to the basic knowledge that every Muslim needs although no doubt that has a share 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 الحمد لله they've done a great thing and they have done a huge good deed in the sight of Allah but for them to go beyond that which they can benefit other people that is where the real virtue of the طالب علم of the student of knowledge and the virtue of the علم 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 Arabic one worshiper in a community and Allah bless them they 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 that one person and a few of the deeds that they do that benefit other people whereas the scholar is the one that Allah bring about through them the correction of an entire nation or an entire an entire community or even an entire umma and wallah it's not it's not an exaggeration to say that Allah عز وجل has put on this earth from time to time scholars who have brought about a correction and a revival to the entire umma the entire Muslim nation subhan Allah so ultimately that's what we really want as parents for our children and this is really the reason I'm saying this is as a parent you have a choice and 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 child 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 after the help of Allah what is there that would make that impossible we have a great tradition in Islam of the entire Ummah producing scholars from all over the world even from communities where Arabic was not the you know not the main language or not the original language and it was learnt 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 father of the Ain and the father of Qifayah 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 5 pillars of Islam and the 6 pillars of Imam and they know what Allah has forbidden for them and they know the basic things that they are required to act upon during their life I have done my job as a parent at a minimum level but if I want the level of Ihsan and I want the Darajat the levels that Allah has prepared for the people of knowledge and I want to have a share of that through my children I 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 sheikh to appear in your community a scholar and an alem to appear in your community or even 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 is you as a parent and we are going to hear later on about the example of the mother of Sufiana Thori and how it was and in fact if you look through the biographies of the great scholars of Islam you see in many cases that the parents or one of their parents if perhaps one of their parents had passed away 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 all 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 miss the highest of the high levels SubhanAllah 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 the haram or they might fall into the things that displease Allah Subhanahu Ta'ala 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 Alhamdulillah they're practicing Muslims and they have knowledge Alhamdulillah but in regards to my children I never 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 for them and then whichever of them take that on board to whatever level Allah makes easy for them as a parent your job is to facilitate your job is to support them encourage them, motivate them for your children and then whatever Allah makes easy from that but you shouldn't be waiting for an institution or a sheikh or something to come along to fix your problem take that responsibility yourself it's not necessary that you should be that 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're sincere and you're sincere Allah will place people in their path that will bring them along that path further and will help them and will 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 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, whole books that are written to teach you how to learn and Insha'Allah I hope and I pray and we ask Allah that المدرسة العمرية plays a big role 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 that's what we hope for المدرسة العمرية that we wish to achieve and we plan and we hope and we ask Allah 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 we have an evidence for this and the evidence for this is a hadith the particular wording I'm going to bring to you is from جامع الترمذي but this hadith is narrated from a huge number of companions in a huge number of different places and this is the hadith of عبد الرحمن عبد الله بن مسعود that he narrates from his father عبد الله بن مسعود and as we said this hadith narrated from numerous different companions in different wordings in this particular hadith he narrates from the prophet صلى الله عليه وسلم that he said he said may Allah brighten the face and نضارة the prophet صلى الله عليه وسلم is making dua for نضارة الوج for the person's face to become bright for Allah to brighten the face of the one who hears what I said hears what the prophet صلى الله عليه وسلم said فا وعاها he absorbs it and internalizes it وحفظها and he memorizes it وبلغها and he conveys it on to other people he conveys it on to other people فرب حاملي فقه إلى من هو أفقه من for perhaps a person would carry knowledge for perhaps a person would carry knowledge to someone who has more understanding of it more فق of it than them and in another narration this one is from ابن ماجه فرب حاملي فقه غير فقه ورب حاملي فقه إلى من هو أفقه من perhaps the person who carries some knowledge might not be فقه but the standard in detail and perhaps a person might carry knowledge to someone who has more understanding than them this حديث is a fundamental حديث which contains so many benefits and principles as it relates to طلب العلم but the one that I wanted to focus on here is that knowledge is memorization and understanding so here you have memorization حفظها that person memorizes it the Prophet ﷺ made دعاء for their face to be bright made دعاء for Allah ﷺ to brighten their face and this is the effects of this are seen in this world and even more so in the hereafter the one who hears what the Prophet ﷺ said they connect it to the evidences when the evidence comes to them they bring it on board they internalize it to comprehend it to the extent that they're able to do حفظها and they memorize it and then what do they do they transmit it on they transmit it on they convey it to other people that's what this أمة is the knowledge that we have is based upon this we hear the text from the Prophet ﷺ we hear the ayat of the Qur'an 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 Prophet ﷺ distinguish between the memorization understanding and he prays both of them that person understands it but 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 then him for example I've just transmitted this hadith to you the hadith as we said of Abdullah ibn Masrood and the wording from the hadith of Anas 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 scholars said about it I memorized it and I conveyed it and it might be that you watching at home understand this hadith 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 طربية of our children the education of our children because often what it is is we have focus on one of those two but rarely do you see a parent is the right balance of the two of them so what we see from some parents is that their emphasis is usually the Qur'an and of course that's where we start with our hip for the Qur'an and the emphasis is on that and you see the child half of the Qur'an and Subhan Allah 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 is 7 years old or 8 years old I have no problem with them having lots of memorization and little understanding and then transitioning towards having a lot of understanding and then less memorization as they go older that is something that the Salaf al-Saleh رحمه الله تعالى 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 fiqh at that stage you know there's no great urgency for them to have it as they get older you increase the fiqh 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 adult that's 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 slightly skewed on the side of more in terms of fiqh and understanding and less in terms of in terms of memorization but it's that it's a balance but what we see with some parents is with some parents is that with some parents all of that focus and all of that energy is on حفظ القرآن and the child reaches 15, 17, 20, 25 and they're half of the Qur'an but they don't understand anything from what they made حفظ of so sadly this becomes كمثل الحمار يحمل أسفارة 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 حفظ of the Qur'an or the حفظ of the حديث or the حفظ of مطون تكس سبحان الله not at all never but what we're saying is you can't just see your role it's حفظ 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 their emphasis is understanding and then there's no emphasis placed on حفظ 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 والله العظيم I still feel the effects of this that I wasn't brought up in a culture of حفظ 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 on to their children in their تربية 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 know سبحان الله those books to hand when you have what's 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 سنة of the Muslims a سنة المسلمين for we are an ummah that we carry this knowledge in our hearts we carry it through memorization and like I said I give this advice wallah 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 that habit of balancing between those two things and having that memorization that backs up that understanding and not just having that understanding that سبحان الله if you're one day you don't have your books or one day you don't have your notes that سبحان الله 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 they didn't consider it to be knowledge in many cases so this is how we join 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 heft 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 the heft among our children memorization not just of the Quran and it's the next point that I want to bring and I know we're coming towards the end of the episode but this issue of not just limiting a heft to the Quran the Quran is the first thing the Muslim memorizes I know that 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 those are not big aspirations to memorize the Quran and then to go on to memorize the hadith to go on to memorize texts to go on to memorize poetry to go on to to have far more far wider memorization than just for the parent to push the child just finish the Quran and that's it 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 the Quran may Allah bless them and that's a fantastic thing to do but also to be pushing them to memorize some hadith some of the basic essential things that a Muslim needs to memorize some of the texts the the that we're going to talk about in the next episode insha'Allah and to memorize certain poetry and things like that that is going to benefit them insha'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 that's why when Imam Ahmed was asked about the intention for seeking knowledge he said 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 seek knowledge that would be far more beneficial insha'Allah in terms of getting all the details of how to structure your child's Islamic education but here just to give you 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 insha'Allah that's what Allah made easy for me to mention and Allah knows best والصلاة والسلام على نبينا محمد وعلى آله وصحبي أجمعين 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