The Prophet’s Attitude towards Children and Youth

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The Prophet’s Attitude towards Children and Youth Author:
Translator: Mahdi Azadi
Publisher: ABWA Publishing and Printing Center
Category: Various Books

The Prophet’s Attitude towards Children and Youth

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Author: Muhammad Ali Chenarani
Translator: Mahdi Azadi
Publisher: ABWA Publishing and Printing Center
Category: visits: 5340
Download: 1844

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The Prophet’s Attitude towards Children and Youth
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The Prophet’s Attitude towards Children and Youth

The Prophet’s Attitude towards Children and Youth

Author:
Publisher: ABWA Publishing and Printing Center
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Chapter Five: Feeding, Greeting and Punishing Children

It has been said of the Prophet:

“He would greet both children and adults.”

One of the great requirements in the education of children is to maintain justice among them. Therefore, parents with more than one child should treat them with justice, fairness and equality and in practice, include all of them so that none feels humiliated. This was how the Prophet treated his children. In accordance with this, the following has been cited.

‘Ali said, “The Prophet came to our house while Hasan, Husayn and I were sleeping under a blanket. Hasan asked for water. The Prophet rose and fetched a dish of water. At the same time, Husayn woke up and asked for water, but the Prophet did not give him water first.

Fatimah said, “Apparently you love Hasan more than Husayn.” The Prophet said, “Hasan asked for water before Husayn did. You, Hasan and Husayn and this one who is sleeping [i.e. ‘Ali] and I will be in the same place on the Resurrection Day.”102

The Prophet also fed his children. This shows how fully he paid attention to his children’s needs.

Salman said, “I entered the Prophet’s house. Hasan and Husayn were eating food with him. The Prophet would put some food in Hasan’s mouth and some in Husayn's mouth. When they had finished eating, the Prophet put Hasan on his shoulder and Husayn on his lap. Then he faced me and said, ‘O Salman, do you like them?’ I said, ‘O Prophet, how can I not like them while I see their position and value to you?’”103

Greeting Children

One of the good practices of the Prophet was greeting children. Even though they are young, playful and free from responsibilities, they are very clever and well understand the meaning of kindness and love.

This practice of the Prophet contradicts the view of some short-sighted ignorant people, who have no place for children and consider them to be separate from themselves and of no importance. However, in Islam, it has been advised that they are worthy of the same respect as an adult. Yes, the Prophet respected children and acknowledged their presence in the society. Concerning greeting children, there is an infinite number of narrations.

Anas ibn Malik said, “The Prophet passed by some little children, greeted them and gave them food.”104

He says in another narration, “While we were children, the Prophet came to us and greeted us.”105

Imam Baqir said, “The Prophet said, ‘There are five things that I will not give up to the moment of my death. One of these is greeting children.’”106

There is another saying that, “The Prophet greeted the people, young and old alike.107 He was the first one to greet others, even children.108 Whomever he saw, he would greet first and shake his hands.109

In another saying, he [the Prophet] said, “I am very careful about greeting children, so as to make it a tradition among Muslims and to make it a practice for all.”110

Did the Prophet Punish Children?

Did the Prophet punish children physically as part of their training?

A careful study of the Prophet’s practice reveals that he never punished children physically. Punishment of some sort is inevitable. One can hardly find a child who has never been punished or faced strict behavior during his upbringing. What is to be discussed here is whether or not one can punish a child physically.

A study of Islamic traditions and the behavior of the religious leadersreveals that one should never punish children physically. In today’s world, beating a child or harming him for purposes of behavioral correction is deemed to be scientifically and pedagogically incorrect and almost all countries prevent such beating and physical punishment.

However, some people who are ignorant and uninformed about the practice of the leaders of Islam have been negligent and do not pay attention to the traditions concerning the beating of children.

Imam Kazim explicitly told a man who was complaining about his child, “Do not beat your child,simply refuse to talk to him in order to punish him. However, be careful not to refuse to talk to him for a long period of time and reconcile with him as soon as possible.111

The Prophet of Islam never punished his children physically and would strongly oppose anyone who did so. Many examples of this are recorded in Islamic history.

Abu Mas‘ud Ansari said: “I had a slave whom I beat. I heard a voice from behind me, saying, ‘Abu Mas‘ud, Allah has given you power over him [has made him your slave].’ I turned around and saw the Prophet.”

“I said to the Prophet, ‘I freed him for God.’ The Prophet replied, ‘If you had not done this, the flames of the fire of hell would have engulfed you.’”112

Imam Sadiq said, “The Prophet saw a man of the Bani Fahad [tribe], who was beating his slave and the slave was crying aloud, ‘O God, help me!’ However, the man was not paying attention. When the slave saw the Prophet, he said to himself, ‘I will get help from him [the Prophet]. The master desisted from beating him.’

“The Prophet told the master, ‘Fear God, stop beating him! Forgive him for God.’ Yet the man refused to free him. The Prophet said, ‘Give him away for Muhammad, but it is better to free someone for God than for Muhammad.’”

“The man said, ‘I freed the slave for God.’ The Prophet said, ‘I swear by God who chose me as a prophet that if you had refused to free him, the heat of the fire of hell would embrace you.’”113

A study of history reveals that the Prophet did not punish even delinquent children and he had a kind attitude towards them. It has been reported that when the army of Islam left for the Battle of Uhud, there were children among them who were eager to take part in the war. The Prophet pitied them and made them return. Among them was a child by the name ofRafi‘ ibn Khadij. The Prophet was told that the child was a good bowman. The Prophet therefore gave him permission to accompany the army.

There was another child who cried out that he was stronger than Rafi‘. The Prophet told them to wrestle.Rafi‘ was defeated. Then the Prophet allowed them both to take part in the war.114

Physical punishment should never be considered as a determining factor in the upbringing of children. Particularly, if this practice continues for a long time, it could harm the child’s personality while it ceases to be effective. In addition, the child could consider it to be normal practice, do nothing to avoid it and not feel inhibited when subjected to it.

Imam ‘Ali said: “Wise people accept advice through good manners and training. It is the beasts who are corrected by flogging”.115

Abstaining from the use of physical punishment is so important that there have been orders concerning those under the age of adulthoodwho violate the law. In such cases they shall not be subject to flogging; rather, they shall receive correction.116

Therefore, there is no trace in the history of the Prophet of Islam or the other leaders of the religion of the need to beat children as part of their training. They were always kind friends and loving leaders who were sympathetic to children. This method of conduct should open the way for the followers of Islam in various times and places as the religion of Islam is not for a particular time, place, sect or group. Rather, it is for all times and places and for all humanity.

Notes

1. Ba Tarbiyat-e Maktabi Ashna Shavim [Let’s Get Familiar with Scholastic Upbringing], PP.77-78.

2. Rawan-Shenasi-ye kudak [Child Psychology], P.77.

3. Rahva Rasm-e Zendegi [Ways of Life], P.118.

4. Ghurar al-Hikam, P.697.

5. Kudakaz Nazar-e Wirathat va Tarbiyyat [The Child in terms of Heredity and Upbringing], PP.223-4.

6. Ahzab [The Confederates], 21.

7. Al-Mahajjah al-Bayda’, Vol.3, P.366.

8. Bihar al-Anwar, Vol.35, P.350; al-Bidayah wan-Nahayah, Vol.8, P.37.

9. Bihar al-Anwar, Vol.104, P.95, h.44.

10. Bihar al-Anwar, Vol.295, P.72; Amali Saduq, P.252.

11. Mustadrak al-Wasa’il, Vol.2, P.626; Wasa’il ash-Shi‘ah, Vol.5, P.126, the old print.

12. Wasa’il ash-Shi‘ah, Vol.5, P.126.

13. ‘Usul al-Kafi, Vol.6, P.50.

14. Bihar al-Anwar, Vol.15, P.376.

15.Majma‘ az -Zawa’id, Vol.9, P.286.

16. Bihar al-Anwar, Vol.43, P.285, h.51; Manaqib ibn Shahr Ashub, Vol.3, P.388.

17. As-Sirah al-Halabiyyah, Vol.3, P.48.

18. Bihar al-Anwar, Vol.43, P.25, h 22.

19. Qurb al-Asnad, P.31.

20. Surah ar-Ra‘d, 13:28.

21. Wasa’il ash-Shi‘ah, Vol.2, P.3.

22. Mustadrak al-Wasa’il, Vol.1, P.171.

23. Makarim al-Akhlaq, Tabarsi, P.115.

24. Nahj al-Balaghah, Fayd, Letter Vol. 31, P.903.

25. Tarikh al-Madinah al-Munawwarah, Vol. 3, P.799.

26. Bihar al-Anwar, Vol.50, P.91; Kashf al-Ghummah.

27. ‘Uyun Akhbar ar-Rida, Vol. 1, P.295; Bihar al-Anwar, Vol. 96, P.356; Wasa’il ash-Shi‘ah, Vol. 5, P.126.

28. Majmu‘ah al-Warram, Vol. 1, P.34; al Mahajjah al-Bayda’, Vol. 3, P.365.

29. Wasa’il ash-Shi‘ah, Vol. 5, P.126; Man la yahdiruh al-Faqih, Vol. 3, P.311;Furu‘ al -Kafi, Vol. 6, P.49; Bihar al-Anwar, Vol. 93, P.104.

30. Bihar al-Anwar, Vol. 42, P.203; Amali Mufid, P129.

31. Nahj al-Balaghah, Fayd, P.531.

32. Makarim al-Akhlaq by Ṭabarsi, P.115.

33. Nahj al-Balaghah, Mulla Fathullah’s version, P.406.

34. Mustadrak al-Wasa’il, Vol. 2, P.626; Makarim al-Akhlaq, P.113.

35. Bihar al-Anwar, Vol.20, P.52 & 67; Qummi’s Exegesis, Vol.1, P.115.

36. Sharaf an-Nabi, Khargushi, Vol.1, P.115.

37. Sirah Dahlan on the margins of Sirah Halabiyyah, Vol.3, P.252; as- al-Sirah an-Nabawiyyah, ibn Kathir, Vol.4, P.612.

38. Bihar al-Anwar, Vol.104, P.99; ‘Iddah ad-Da‘i, P.61.

39. Al Mahajjah al-Bayda’, Vol.3, P.366.

40. Bihar al-Anwar, Vol.97, PP.104 & 105.

41. Bihar al-Anwar, Vol.44, P.242, h.36.

42. Ihqaq al-Haqq, Vol.10, P.595, quoting Sunni documents.

43. Ibid, PP.655, quoting various documents.

44. Ibid, PP.609, 621, 619, 623, quoting a large number of documents.

45. Appendices to Ihqaq al-Haqq, Vol. 11, P.316.

46. Appendices to Ihqaq al-Haqq, Vol. 11, PP.311-314.

47.Majma‘ az -Zawa’id, Vol.9 , P.266.

48. Bihar al-Anwar, Vol. 80, P.104; al-Lahuf, ibn Tawus, P.12; Hadiyyah al-Ahbab, P.176.

49. Ma‘ani al-Akhbar, P. 211; Makarim al-Akhlaq, P. 115; Bihar al-Anwar, Vol. 16, P. 240.

50. Sunan ibn Majah, Vol. 2, P. 1303.

51.Majma‘ az -Zawa’id, Vol. 9 , P. 254.

52. Bihar al-Anwar, Vol.43 , P. 312.

53.Majma‘ az -Zawa’id, Vol. 8 , P. 161.

54. Sirah ibn Hisham, Vol. 2, P. 381.

55. Musnad Ahmad Hanbal, Vol.1, P.334; Sirah Muslim,Vol.15 , P.196; as- Sirah al-Halabiyyah, Vol.3, , P.69.

56. Sirah ibn Hisham, Vol.2, P.252-Translator.

57. Al-Mahajjah al-Baydha’, Vol.3, P.366.

58. Mustadrak Hakim, Vol.3, P.165; Musnad Ahmad Hanbal, Vol.3, P.693.

59. Maqtal al-Husayn Khwarazmi, P.130; al-Irshad Mufid, Vol.2, P.25; appendices to Ihqaq al-Haqq, Vol.10, P.615 & Vol.11, P.50.

60. Bihar al-Anwar, Vol.43, P.294-296.

61. Kafi, Vol.6, P.49; Makarim al-Akhlaq, P.113; Bihar al-Anwar, Vol.23, P.113.

62. Sahih Bukhari, Vol.8, P.9.

63. Bihar al-Anwar, Vol.104, P.99; Wasa’il ash-Shi‘ah, Vol.15, P.202; Kafi, Vol.6, P.50.

64. Bihar al-Anwar, Vol.104, P.93.

65. Wasa’il ash-Shi‘a, Vol.15, P.126.

66. Ibid.

67. Wasa’il ash-Shi‘a, Vol.43, P.161 & Vol.22, P./ 153; Manaqib ibn Shahr Ashub, Vol.3, P.234.

68. Bihar al-Anwar, Vol.104, P.97; Nawadir Ravandi, P.6.

69.Majma‘ az -Zawa’id, Vol.9, P.171.

70.Majma‘ az -Zawa’id, Vol.8, P.158; Makarim al-Akhlaq, P.113.

71. Bihar al-Anwar, Vol.104, P.92; h.16.

72. Ibid, Vol.8, P.142.

73. Ibid, Vol.43, PP.42-55.

74. Dhakha’ir al-‘Uqba, P.36;Yanabi‘ al -Mawaddah, P.260.

75. Makarim al-Akhlaq, P.115.

76. Mustadrak al-Hakim, Vol.3, P.170; al-‘Adab al-Mufrad, Bukhari, P.34.

77. Bihar al-Anwar, Vol.36, P.241; Kamal ad-Dinwa Tamam an-Ni’mah, P.152; al-Khisal, Vol.2, P.76; Kifayah al-Athar, P.7.

78. As-Sawa‘iq al-Muhriqah, P.196; Ihqaq al-Haqq, Vol.10, P.746.

79.Rabi‘ al -Abrar, P.513.

80. We and Our Children, P.45.

81. Ibid, P.22.

82. Wasa’il ash-Shi‘ah, Vol.15, P.203; Man la yahduruh al-Faqih, Vol.3, P.312; Kanz al-‘Ummal, Sermon 45413.

83. Mustadrak al-Wasa’il, Vol.2, P.626.

84. Al-kafi, Vol.6, P.47.

85. Ibid.

86. Wasa’il ash-Shi‘ah, Vol.5, P.126.

87. Sunan an-Nabi, Rahmat-e ‘lamiyan [Blessing of the World Settlers], Vol.658; Bihar al-Anwar, Vol.43, P.285.

88. Bihar al-Anwar, Vol.43, P.306.

89. Mustadrak al-Wasa’il, Vol.2, P.626; Sahih Tirmidhi, Vol.5, P.615; Mustadrak al-Hakim, Vol.2, P.177.

90. Bihar al-Anwar, Vol.44, P.260; Kamil az-Ziarah, P.68; Hayat al-Hayawan, Vol.1, P.111.

91. Sharaf an-Nabi by Khargushi, P.102; Nihayah al-Mas’ul fi Riwayah ar-Rasul, Vol.1, P.340.

92. Sahih Bukhari, Vol.8, P.37 & 55; Dala’il an-Nubuwwah by Beyhaqi, P.154, tr. Damghani, quoted from Sahih Muslim.

93. As-Sirah al-Halabiyyah, Vol.3, P.340; Usd al-Ghabah, Vol.5, P.210;Majma‘ az -Zawa’id, Vol.9, P.285.

94. Majma‘az-Zawa’id, Vol.9, P.285; Musnad Ahmad, Vol.1, P.337.

95. Ihqaq al-Haqq, Vol.10, P.714; Bihar al-Anwar, 43/285; Sunan Nisa’i, Vol.2, P.229; Mustadrak al-Hakim, Vol.3, P.166; Majma‘a az-Zawa’id, Vol.9, P.182.

96. Bihar al-Anwar, Vol.43, P.286.

97. Masnad Ahmad Hanbal, Vol.1, P.335; Sahih Muslim, Vol.15, P.197.

98. Al-Muhajjah al-Baydha’, Vol.3, P.366.

99. Bihar al-Anwar, Vol.77, P.135; Amali al-Saduq, Vol.2, P.287.

100.Majma‘ az -Zawa’id, Vol.9, P.285; Musnad Ahmad, Vol.1, P.337.

101. Manaqib ibn Shahr Ashub, Vol.3, P.387; Bihar al-Anwar, Vol.43, P.285.

102.Majma‘ az -Zawa’id, Vol.9, P.169.

103. Bihar al-Anwar, Vol.36, P.304, h.143; Kifayah al-Athar, P.7.

104. Sunan ibn Majah, Vol.2, P.2220.

105. Makarim al-Akhlaq, PP.14,31 ; Bihar al-Anwar, Vol.16, P.229.

106. Mustadrak al-Wasa’il, Vol.2, P.96; Amali al-Saduq, P.44; ‘Uyun Akhbar ar-Rida (‘a), P.235; Al-khisal, Vol.1, P.130, ‘Ilal ash-Shara’i, P.54; Bihar al-Anwar, Vol.16, P.215, h.2.

107. Mustadrak al-Wasa’il, Vol.2, P.69.

108. Rahmat-e ‘lamiyan, [Blessing of the World Settlers], P.663.

109. Nihayah al-Mas’ul fi Riwayah al-Rasul, 1/341; Makarim al-Akhlaq, Vol.1, P.23.

110. Wasa’il ash-Shi‘ah, Vol.3, P.209.

111. Bihar al-Anwar, Vol.104, P.99; h.74; ‘Iddah ad-Da‘i, P.61.

112. Bihar al-Anwar, Vol.74, P.143, h.15.

113. Ibid, h.15.

114. Islamva Tarbiyyat-e Kudakan, [Islam and the Upbringing of Children], Vol.1, P.224.

115. Sharh Ghurar al-Hikam, Vol.1, P.10, h 81.

116. Mustadrak al-Wasa’il, Vol.3, P.223.

Part 2:The Prophet’s Attitude Towards Youth

Youth is one of the valuable gifts of God and a great asset for the happiness of human life.

Chapter One: The Life Force of Youth

“I advise you to be good to adolescents and youth.”

The Noble Prophet

***

In Part 1, the Prophet’s attitude towards children was briefly introduced. In Part II, consideration will be given to the Prophet’s attitude towards the youth. It is hoped that this may be a guideline for Muslims and the society in general. Manpower is one of the greatest assets of any country and the most important part of this asset is the youth, for it is a force that can overcome the problems of life and progress beyond the difficult and rough pathways.

If the farms are green and the big wheels of heavy industries are functioning properly, if underground deposits are mined from the depths of the earth, if there are grand palaces that ascend to the sky, if cities are developed and the economic bases of countries flourish, if the borders of countries are protected against foreign invasion and there is complete security, all these are due to the effects of the valuable activities of young people. These indefatigable forces are the reason for hope among all nations.

One ends childhood by entering into the phase of youth, the phase of personal responsibilities and social and public duties. Therefore, the world today pays special attention to young people and they have gained a special position in all affairs, including political, social, economic, industrial and moral.

For the last fourteen centuries, the holy religion of Islam, within its comprehensive, revivalist program, has paid special, unique attention to the young generation. Islam makes provision for young people in all material, spiritual, psychological, educational, moral, social, worldly and otherworldly matters while other religions and cultures only consider certain aspects of the world of the young.

The Value of Youth

As was mentioned, in today’s world young people and their value is noted by all nations and peoples and everywhere there is talk of the young generation. Therefore, researchers, thinkers and writers have discussed the subject of the young generation from various intellectual perspectives.

The religious leaders have considered youth to be one of the valuable blessings of God and a great asset for happiness in life. Muslims have been reminded of this in various ways.

The Prophet said, “I advise you to do good to young people as they have a tender heart that is keen to learn. God chose me as a prophet to make people aware of the divine mercy and to warn them of his chastisement. Young people accepted my words and pledged allegiance to me but the old refused to do so and rose to oppose me.1

‘Ali said, “There are two things whose size and price are unknown except to one who has lost them: One is youth and the other, health.”2

When Muhammad ibn ‘Abdullah ibn Hasan rose up and got the people’s allegiance, he went to Imam Sadiq and asked for his allegiance. The Imam refused and reminded him of certain things, one of which was advice about young people. The Imam said, “You have to keep young people close and keep old people far away from yourself.”3

This advice of Imam Sadiq shows the value and importance of young people and calls attention to this great divine blessing. The Prophet told Abu Dhar:

“Appreciate five things before you lose them. One is youth, which you must learn to appreciate before you get old…”4

Attention to Youth

The true leaders of Islam have given valuable advice about the pure spirit of young people and their interest in moral and humane principles. They have constantly reminded teachers and guides to make good use of this valuable investment through the proper training of the young generation.

A man by the name of Abu Ja‘far Ahwal, who was a friend of Imam Sadiq, spent some time promoting Shi‘ism and transmitting the teachings of the Prophet’s family. One day, he came to Imam Sadiq. The Imam asked him, “How did you find the people of Basrah in accepting the practice of the Prophet’s Household and what was the pace at which they adopted Shi‘ite beliefs?”

He answered, “A small number of them adopted the teachings of the Prophet’s Household.” The Imam told him, “Focus your promotional activities on the young people and concentrate your energies in guiding them as they accept the truth faster and incline towards good things sooner.”5

Isma‘il , the son of Fadhl Hashimi, asked Imam Sadiq, “Why did Jacob, delay in forgiving Joseph’s brothers who had thrown Joseph into the well but Joseph himself forgave his brothers immediately and prayed for them?”

Imam Sadiq said, “Because the hearts of the young people accept the truth sooner than those of the old people.”6

These two narrations show that young people love virtue and good and naturally incline towards and are keen in the performance of gentlemanly acts, speaking the truth, fulfilling promises, returning items that have been entrusted to them, serving the people, devotion and other similar virtues and they despise and turn away from undesirable characteristics.

Some Points

According to religious leaders, youth is a great asset. If there are those who seek happiness and want to make good use of this valuable force, they have to pay full attention to some points:

1. Youth is one of the best, most valuable and fruitful opportunities in one’s life.

2. A basic condition for success is using the strength of youthfulness and putting it in action.

3. The happiness and misery of any person is based in his youth. He can guarantee his happiness by making good use of his abilities and opportunities.7

Questions about One’s Youth on the Day of Resurrection

The Prophet said, on the Day of Resurrection, no one can take a step unless he answers the following questions:

First, for what did he live his life?

Second, how did he spend his youth?8

These words of the Prophet well indicate how Islam has appreciated and paid attention to the life force of youth. This valuable asset is so important that one will be asked about it on the Day of Resurrection.

The worth of young people with moral virtues is like a flower with a sweet perfume which, in addition to freshness, has natural beauty and a pleasant smell. However, if youth is not accompanied by divine values, it is like a thorn that will never be loved by others.

The Prophet said, “A faithful person has to use his abilities for his own good and has to make use of this world for the afterworld and has to make use of his youth before becoming old.”9

He also said, “Every night, the divine angel tells the 20-year-old young people to be hard-working and serious in order to achieve perfection and happiness.”10

Therefore, the period of youth is the period of individual responsibility, awareness, preparedness and hard work. Those who do not make use of this divine gift will be blamed.

God says,

“Did notWe grant a life long enough for him who reflected to reflect therein?”11

Imam Sadiq said, “This verse blames the negligent young people who have reached the age of eighteen and do not make use of their youth.”12

Chapter Two: Young People areAttracted to Religion

“If a faithful young person reads the Qur’an, the Qur’an will be mixed with his flesh and blood and will affect all the members of his body.”

ImamJa‘far Sadiq

Interest in religion is one of the intrinsic human inclinations that emerge in young people as they mature and like other natural inclinations, it urges them to make certain efforts.

Young people by nature are strongly interested in understanding religious issues. Therefore, they openly accept discourses on religion with love and interest. This opinion is held by many great thinkers and educational psychologists.

John B. Cyzyl said, “According to tests that have been carried out, generally the force of faith in religion begins at the age of twelve.”13 According to most scientists, at the age of twelve, i.e. the beginning of youth, another interest emerges in young people and this is love of and interest in religion.

This tendency develops along with the other natural interests and inclinations in young people and increases until it reaches its peak at the age of sixteen.14 As a result, young people are troubled by the wrongdoings and bad conduct of others and lament the deviations of others while always seeking the development of moral virtues throughout the world and attempting to promote true values.

The Effect of Religious Teachings upon the Youth

The teaching of religious precepts and the development of faith and moral virtues among young people have two great effects:

1. The intrinsic religious feelings in youth are thus satisfied.

2. The force of belief and religion controls the other natural and instinctive feelings in young people and prevents them from going to extremes or becoming rebellious. Consequently, they are saved and protected against misfortune and misery.

It is important to note that Islam has developed programs for training and for increasing faith and morals as essential aspects of the most basic elements for the development of young people in harmony with their intrinsic needs.

Therefore, when the desire to learn more about religion is aroused in the youth and they become interested in learning religious precepts, without wasting this opportunity, religious leaders must offer them constructive religious programs and encourage them to learn the Qur’an, religious precepts, ways of serving [God], ways of preventing violations and concentrating on doing good.

Imam Sadiq said, “One who reads the Qur’an, if he is a faithful young person, the Qur’an will become mixed with his flesh and blood and will affect all the members of his body.”15

He also said, “Boys play to the age of seven, learn writing for seven years and learn the religious permissions and prohibitions for seven years.”16

Imam Baqir said, “If I see a young Shi‘ite, who is not learning religious precepts and who compromises this responsibility, I will punish him.”17

Therefore, young people who want to grow up with valuable moral and human qualities and who want to acquire the brightest spiritual personalities, exercise control over their personal desires in normal and critical conditions and spend their lives in purity and righteousness, must pay attention to religious beliefs from the beginning of youth and, by applying practical programs and following religious orders, consolidate their spiritual commitment with God and always remember Him.

The Result of Inattention to the Religious Feelings of the Youth

Inattention to the feelings of adolescents and young people contradicts the nature of creation. Refusing the orders and regulations of creation will not remain unpunished because the result of these refusals will be increased perversities and the uncontrollability of the youth throughout the world. Statistics show that crimes committed by youth are increasing in the western world and in countries that are away from religion and religious beliefs. Such tendencies towards violations, theft, breaking laws, inattention to education and the acquisition of knowledge, drug addiction and promiscuity are the outcome of a faithless upbringing and violating the laws of creation because sins and impurity are the result of irreligiousness which makes life undesirable for young people and difficult for all.

Therefore, in modern countries today, the issue of young people is one of the biggest social problems which occupy the minds of scholars.

The 3rd United Nations Congress for the Prevention of Crimes and Control of Criminals, which was held in Stockholm with the participation of thousands of judges, sociologists and police, ended after one week of meetings. In this Congress, all the countries of the world were asked to rise up against juvenile delinquency and take the necessary steps for the prevention of such crimes of which the world has grown tired.18

The National Crime Prevention Committee (Canada), Annual Report, 1991, stated:19

“In 1991, 1,200,000 children lived in poverty, 500,000 of whom were less than 7 years old, and who had the highest delinquency rate. The cause of the crimes of these children was parental inattention and watching violent TV programs and movies.

“Children growing up in highly violent families are seven times more likely to commit suicide than those growing up in other families. This group is 24 times more prone than their peers to sexual violation and 76% of delinquent children in the United States are from among such families.

“The cause of murder of 63% of the fathers killed by their children who were between the ages of 11 to 20 was that these children had witnessed domestic violence in the home, i.e. their fathers beating their mothers.”

The 1993 report by the National Advisory Council for the Status of Women in Canada stated:20

“Every 17 minutes, one woman in Canada is sexually assaulted and 25% of Canadian women are surely sexually assaulted once in their lifetime while 50% of the men assaulting women are so-called respectable married men of the Canadian society and 49% of such assaults are done in daylight. 80% of assaulted women are between the ages of 14 and 24.

“In 1993, 26.8% of female students in Canadian universities and colleges were sexually assaulted by male students and 13.6% of these assaults were committed while intoxicated.

One out of three females and one out of six males were sexually violated by the age of 18 and 98% of the criminals were young people.

“80% of children less than 10 years of age, whether male or female, are sexually violated by their fathers and therefore, sexual relations between fathers and daughters are increasing.

“It is worthy of note that 80% of incarcerated juveniles have confessed that they were sexually assaulted by their parents or other men in childhood.”

The Prophet and Youth

Young people are by nature, fond of truth, piety and salvation. Therefore, they are very keen to do right and good. They take pleasure in doing so and always think of piety and divine values while trying to base their words and deeds on righteousness and true values.

Young people regret when they see that others are not following the right path and they suffer on seeing people doing wrong. They also think that they should gain the power to prevent such unrighteousness.

When the Prophet publicly invited the people to Islam, the first people who followed him were young people. The important point to note is that these youth were the sons and daughters of the nobles, rich and renowned families of the Quraysh.

The youth who were tired of the miserable conditions of the backward Arab nation, and the outdated superstitious practices of the Age of Ignorance, warmly welcomed the spiritually liberating invitation of the Prophet of Islam.

The valuable words of the Prophet were effective for all walks of life but the young people expressed more interest than others. The Prophet’s words responded to their internal thoughts and nourished their spirits. When Mus‘ab ibn ‘Umayr, the Prophet’s special representative for teaching the Qur’an and propagating Islamic teachings arrived in Madinah, the number of young people who accepted his teachings was larger than that of the elderly. Mus‘ab resided inAs‘ad ibn Zararah’s house. During the day, he would go to where the Khazraj tribes gathered and invite them to Islam and mostly young people accepted his invitation.21

The Struggle of the Youth against the Ideas of the Age of Ignorance

As we have already mentioned, the valuable words of the Prophet of Islam made a great impact on the youth, to the extent that they would defend their religion and religious beliefs at all times and in all places and would resist the ideas of the Age of Ignorance.

Sa‘d ibn Malik was one of the passionate young Muslims during the early period of Islam. He converted to Islam at the age of seventeen, expressed his faithfulness to Islam and his opposition to ignorant ideas everywhere. This caused the polytheists to persecute him. In order to be safe from persecution, young people would pray during the day in the mountain passes of Meccan so as not be seen by the Quraysh infidels.

One day a group of infidels saw some young people engaged in worship. They began deriding them and insulting their beliefs.

This madeSa‘d ibn Malik very angry. He took a camel’s chin bone and struck one of the polytheists on the head so hard that it began to bleed. This was the first bloodshed in defense of Islam.

On another occasionSa‘d said, “I loved my mother very much and was very kind to her. When she found out about my conversion to Islam, she said to me, ‘O son, what religion is this that you have adopted? You shall give it up and remain an idol-worshipper or else I will stop eating and drinking until I die!’

Sa‘d , who loved her mother very much, told her politely and kindly, “I will not give up my faith and I ask you not to stop eating and drinking.” But his mother did not pay any attention and did not eat for one whole day and night. She thought Sa‘d would give up his faith, rather he told her, “I swear by God, if you have one thousand souls and you lose them one by one, I still will not give up my faith!” When his mother realized that he would not abandon his faith under any circumstances, she began eating again.”22

Sa‘d fought against the mode of thinking prevalent during the Age of Ignorance and the other young people joined him and broke the idols, destroyed idol temples, eliminated oppression and founded a new society based on faith, knowledge, piety and moral values. In this way they brought the most backward nation to the highest degree of spiritual perfection and moral values.