Written by Doctor Imran Nazir
helloimran01234@gmail.com
During the 1960s and 1970s, Muslims living in North America began establishing their own
mosques. The primary motivation behind this initiative was to preserve and practice Islamic
principles while living as religious minorities in a secular society. In Western legal systems, rights
are defined on the basis of citizenship rather than religion, which posed a significant challenge
for Muslims striving to maintain their religious identity.
Over time, it became evident that building mosques alone was insufficient. Muslims realized
that without a structured system to nurture faith, identity, and moral consciousness in future
generations, assimilation was inevitable. This realization led to the revival and emphasis on the
theology of Taleem o Tarbiyah—a comprehensive Islamic framework of education and moral
development.
Although the concept of Taleem o Tarbiyah was not new to countries like Pakistan, its relevance
and urgency have reached a critical point in the modern era. Contemporary education systems
emphasize experiential learning, pragmatism, and personality grooming, largely grounded in
secular ethical frameworks. Many argue that Western educational models are superior to
Islamic educational theology. However, when Islamic Taleem o Tarbiyah is compared with
Western secular education, a clear conceptual dichotomy emerges.
A crucial question must be asked: If morality and ethics were already prevalent in Western
societies during the 1960s, why did Muslims feel compelled to revive and formalize the concept
of Taleem o Tarbiyah? The answer to this question clarifies the indispensability of Islamic
education and the application of Shariah-based moral frameworks within Muslim societies.
As an educationalist and a student of Islamic interpretative analysis, I aim to highlight the
philosophy, significance, and challenges of Taleem o Tarbiyah—particularly for Muslims living in
the West.
At the core of this concept lies the understanding of Muslim identity and the philosophy of
ʿAbdiyyah (servitude). The Qur’an describes human beings as vicegerents (khulafāʾ) on earth,
entrusted with responsibility and moral accountability. When Allah declared to the angels His
intention to appoint humanity as caliph on earth, it was an honor bestowed upon humankind.
The angels’ concern reflected the human tendency toward imbalance and corruption—not a
rejection, but a warning.
The essence of being Muslim is submission to the Omnipotent and Omnipresent—this state of
submission is obedience. Without understanding obedience, one cannot comprehend the
essence of Taleem o Tarbiyah. Allah does not require our worship; rather, worship disciplines
human life and gives it direction. In Surah al-Mulk, Allah states that life and death were created
to test who among us is best in deeds. Elsewhere, Allah clearly declares that jinn and humans
were created solely to worship Him.
This brings us to the true meaning of worship (ʿIbādah). Worship is often misunderstood as
ritual acts alone. In reality, any act—ritual or social—can be considered ʿibādah if it fulfills three
conditions:
1. Ikhlāṣ (sincerity)
2. Intention solely for Allah’s pleasure
3. Compliance with the boundaries set by Shariah
Whether an act is accepted or rejected lies with Allah alone; our responsibility is to fulfill the
criteria. Numerous examples from authentic hadith illustrate this principle. One such example is
the woman from Bani Israel who gave water to a dog suffering from thirst and was granted
Jannah. This does not negate the importance of ritual worship; rather, it demonstrates Allah’s
mercy and His acceptance of sincere righteous deeds.
A dangerous misconception exists that Allah’s mercy alone guarantees forgiveness, regardless of
obedience. This belief undermines the very foundation of worship. The Qur’an presents worship
as a comprehensive concept encompassing both rituals and righteous conduct performed for
Allah with purity and sincerity. Allah commands worship alongside gratitude, emphasizing that
ʿibādāt and muʿāmalāt are inseparable. Perfect social conduct without obedience to prescribed
worship cannot define true submission.
In conclusion, understanding Islam and reshaping our lives according to its principles is the
essence of Taleem o Tarbiyah. It enlightens human existence, removes moral blindness, and
enables individuals to perceive the signs of Allah—“Indeed, there are signs for those who
reflect.” Education in any field is encouraged, but it must remain rooted in Islamic guidance.
When modern knowledge is integrated with Qur’anic wisdom, individuals become living
examples of Islam, inspiring others through character and conduct.
It is imperative to invest in the Taleem o Tarbiyah of our children. In a world dominated by
materialism, neglecting this responsibility risks losing future generations—not only
culturally,but spiritually.
