TARBIYYAH - تربيه

Literally: A rearing. A nursing. Training or educating. Maintenance. Culture, good manners, good breeding. A correcting or a chastising; an admonition, a chastisement. Regulating or improving by the use of chemical or other agents; a treatment. To bring up and train. To correct or punish. To treat with what will improve, or preserve. The family's — particularly the mother — raising a child is also called tarbiyyah.

As an Islamic term: The action of Allah that emerges from His rubûbiyyah. It is as follows:

رَبِّ That is, He Who does tarbiyyah the ‘âlam with all its component parts, each of which is an ‘âlam, and particles of which orderly move like stars.

Know that Allah ‘Azza wa jalla determined a point of perfection for everything and deposited in each an inclination towards it. Everything moves to that point of perfection as though they received a ma’nawî command. In its journey to its perfection point, each thing is in need of what will help it and what will repulse the things that hinder it, and this is the tarbiyyah of ‘Azza wa jalla.

If you look at the universe carefully and reflect, you will see that there are many groups and nations, like the sons of Âdam, individually and collectively employed in the duties their Sâni’ has assigned to them; they strive diligently and obey the laws of their Khâliq. How strange it is that man deviates from the sphere of such general law and order of the universe!

 Signs of Miraculousness-43

 

اَلرَّحْمنِ الرَّحِيمِ Their positioning: These two names point to the two fundamentals of the tarbiyyah. Since the name Rahmân possesses the meaning of Razzâq, and Razzâq is suitable for the attraction of benefits, so too, the name Rahîm possesses the meaning of Ghaffâr, and Ghaffâr is conformable with the repulsion of harm, and these are the two fundamentals of the tarbiyyah.

 Signs of Miraculousness-45

 

Allah determined the perfection point of man as reaching the highest rank of humanity, which is a’lâ ‘illiyyin, through being an ‘abd possessing fadhîlah, îmân and taqwâ who gained the pleasure and acceptance of Allah. In the Sharî’ah, the family is responsible for the tarbiyyah of a child. That is, it is their duty to raise their child according to the laws and principles of religion. To fulfil their duty, the family should sustain the child's needs that help him reach his perfection point and protect him from the obstacles like the harams and fitnah of the time that will prevent him from reaching that perfection point.

By interfering with the rubûbiyyah of Allah and following the modern trends based on the Western civilization and human mind, the fancies and desires of the nafs, if the family determines a perfection point for their child, like worldly ranks, having a comfortable life in this world, gaining the attention and acceptance of people, etc. and if they strive for the child to reach that presumed point of perfection, neglect the âkhirah and turn the face of the child to the transient worldly life, it is the misuse of compassion, which is the most powerful and valuable feeling given by Allah to the family, especially the mother, for saving the child from the dangers of both worlds. It is as follows:

Yes, a mother sacrificing her rûh to save her child from danger without wanting anything in return, and sacrificing herself for her child with true ikhlas due to the duty of her fitrah, show that women have an extremely exalted heroism. Through unfolding this heroism, she can save both her life in this world and her eternal life with it. But due to certain ill currents, this powerful and valuable character does not unfold or is misused. A small example out of hundreds is this:

A compassionate mother faces every sort of self-sacrifice for her child to receive benefit and advantage and not to fall into danger in the life of this world; she gives tarbiyyah to him in this way. Saying “May my son be a Commander,” she gives all her property, takes him from the hâfidh school and sends him to Europe. But she does not think that her child's eternal life is falling into danger and works on saving him from the prison of the world; she does not consider his falling into the prison of Jahannam. As the opposite of fitrî compassion, she makes her innocent child a claimant while he should be a shafî’ in the âkhirah. That child will complain: "Why did you cause this destruction of mine without fortifying my îmân?" Since he did not receive Islamic tarbiyyah completely, in this world too, he cannot respond to the right of his mother's wondrous compassion in the way it deserves but rather commits many wrongs.

If true compassion is not misused and if, with the mystery of such compassion, she works to save her helpless child from Jahannam, which is eternal prison, and from dying amid dhalâlah, which is eternal extinction, he will always send nûrs to the rûh of his mother with his good works after her death since the equivalent of all good works of the child will be recorded in the book of good deeds of his mother and he will not be a claimant in the âkhirah but a shafî’ and a blessed child in eternal life with all his rûh and life.

The Twenty-Fourth Flash- A conversation with women who are my âkhirah sisters amongst the people of îmân

 

First Question: Why is it that in this age, mothers who are self-sacrificing and carry an exalted compassion, are deprived of inheriting the assets of their children? Why has Qadar allowed this?

The answer given is this: Mothers in this age have, by way of inculcation, misspent their compassion whereby they impel their children by all their forces to this world and the schools, with the presumption that their children must achieve fame, honour, rank and official posts. Even if they are pious, they withdraw their children from the Quranic ‘ilms and bind them to the world. It is due to the mistake of this compassion that Qadar has sentenced them to this deprivation.

Kastamonu Addendum-290