Part 2

the social and moral structures of societies. Nations are not only importing goods and services, but they are also bringing in ideals, values, and morals that are often contrary to the traditional beliefs and practices of these societies. The main route of transmission is the media, including television, Internet, and magazines. A child halfway around the world is exposed to the same mind-numbing, valueless, morally corrupt material as a child in America. As children and youth scramble to become ‘Westernized’, members of the older generation struggle to maintain their ethnic, cultural, and religious identities. This leads inevitably to all sorts of intergenerational conflict and, of course, to the three dangerous Ds.

The most significant worry is the impact that these events are having on the Islamic values of families and societies; for it is these values that are suffering the most. The long-term concern is that with each generation, these values will become weaker and weaker. It is not uncommon in Muslim countries, for example, to see teenage boys and girls hanging out together at the mall: the girls without Islamic covering, fully made-up and wearing perfume. Boys and girls communicate together through Internet chat rooms, email, and cell phones. Teenage smoking, drug use, and delinquency are on the rise in many countries. The extent of more clandestine diseases, such as illegitimate relations, is unknown.

We are all familiar with these images; but the focus of this book is not on the problem, rather on the solution. For the solution to these social ills and troubles is within the hands and hearts of each and every Muslim. It is within reach and can be accomplished with sincere dedication. The answer, of course, is Islam and a return to the virtuous and honourable principles of this way of life. This is, in fact, the only real and viable solution; for it has been ordained by our Lord and our Creator, who knows us better than we know our own selves. Any

Nurturing Eemén in Children 21

other solution that has been attempted has fallen short of its goals.

This is not a new notion or proposal, for people since the beginning of humankind have proposed the same. Prophets, righteous men and women, and scholars throughout history have called people to the true meaning and purpose in life and warned them about the deception that is present within it. This book is intended to repeat the call for a renewal of, and return to, those timeless Islamic values and the eternal Islamic way of life. This is the only genuine medicine for all of the social ills present in the world today; the only resolute protection against Satan. Deviation from Allah’s laws only leads to destruction and disorder, while a restoration of His way of life will bring the harmony and stability that are so needed. The challenge is in persuading everyone to take the medicine, for it requires effort and earnest commitment. Additionally, it is a lifelong process of treatment that does not end until the time of death.

The focus of this book will be on nurturing the next generation and instilling Islamic values and eemdan (faith) in them from a very young age. Those who have taken the remedy from the time of birth will find it less difficult or strange to continue it throughout their lifetime. It will naturally flow and progress as the person develops and grows through each phase of life. In actuality, children have within them a very special seed known as the fitrah. The fitrah is the innate, inborn tendency to know Allah, to believe in the oneness of Allah, and to develop eeman. The seeds of eeman are already planted and only need to be nurtured lovingly in order to grow into beautiful, flowering plants. For this reason, the book is entitled Nurturing Eeman in Children.

It is also hoped that over the course of this process, those attempting to administer the remedy will learn and grow in Islam themselves. People generally learn the most by teaching others, and this is one of the most significant outcomes of parenting. When we look at our children and think about what and how we want them to

be, these questions should also arise regarding our own selves. When we see them imitate our behaviour we should ask if this is how we really want our children to behave. Is this the best behaviour for us as adults? What do we truly want for our children and our family in this life and in the hereafter?

It is this sincere faith that will lead the believers to implement Islam completely in life: within themselves, within their families, and within society. This implementation will lead to the restoration of values in society and a return to the authentic peace that Islam represents.

> zakah: obligatory charity: an ‘alms tax’ on wealth payable by Muslims and to be distributed to other Muslims who qualify as recipients

* tawhid: (belief in) the Oneness of Allah: that He alone deserves to be worshipped and that He has no partners

THE FOUNDATIONS OF NURTURING EEMAN IN CHILDREN

Se foundations of Nurturing Eemdan in Children are centred on knowledge of Islamic principles, parenting, human nature, and knowledge itself. This section covers the following: ‘ageedah, eeman, and thsdn; the responsibility and basics of parenting; knowledge and education in Islam; and fitrah: the innate nature of humans, which is yet uncorrupted in children. With an understanding of these concepts, parents build a solid foundation upon which to nurture and develop their children.

Chapter 1 ‘Aqeedah, Eeman, and Ihsan

he principles of ‘aqeedah (belief) and eeman form the foundation of our religion. They are also significant for the task of parenting. The meaning of these terms and their relation to parenting will be discussed in the following section.

The meaning of ‘Aqeedah

‘Aqa@’id (plural of ‘aqeedah) are those things that people’s hearts affirm and believe in; things that people accept as true. It is certain and firm belief, without doubt. ‘Aqeedah is knowledge that one believes in the heart. In Islam, this would be matters of knowledge that have been transmitted in authentic reports from Allah and the Messenger (3%) (Salla Alldhu ‘Alayhi wa Sallam — Blessings and peace be upon him).! Allah (4%) mentions,

gee ot eye SESS atte on

Ee Bh Gale ¥ BIG AS & oh LS GH St cp Gh i COG ee ts Std od SI Se ts

{The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], ‘We make no distinction between any of His messengers.’ And they say,

“We hear, and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination.’} (Qur’an 2: 285)

' AL-Ashqar, Belief in Allah, pp. 29-31

Nurturing Eemén in Children 25

People throughout the world have various belief systems, but the only true ‘aqeedah is found in the religion of Islam, since this is the complete, perfect and protected religion. Allah (4) says,

. Gy yt I ss gee Se Lh, Ky KS Sj List pol .. -%

4... This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as your religion...)

Allah has guaranteed to protect the Quran and Islam until the end of time. Allah (42) affirms,

indeed, it is We who sent down the message [the Qur’an], and indeed, We will be its guardian.) (Qur’an 15: 9)

This ‘aqeedah, as found in the Quran and the Hadith, convinces the mind with evidence and fills the heart with eeman, . certainty, and light. Other religions are either based on falsehood or

? Al-Bayhaqi, At-Tabarani; a sound, authentic hadith

* Hadith (hadith): the collected sayings and actions of Prophet Muhammad (bpuh) that with the Quran form the basis of Islamic law

26 ‘Aqeedah, eemén, and ihsén

have become distorted, although they may contain some grains of truth here and there.*

The importance of Islamic ‘aqeedah

The relationship between ‘aqeedah and eeman