well-reasoned answers and clarifications concerning these questions and doubts.

To meet the responsibilities assigned to it, the Ahl al-Bayt World Assembly (ABWA) has embarked on a defense of the sanctity of the Islamic message and its verities, often obscured by the partisans of various sects and creeds as well as by currents hostile to Islam. The Assembly follows in the footsteps of the Ahl al-Bayt (‘a) and the disciples of their school of thought in its readiness to confront these challenges and tries to be on the frontline in consonance with the demands of every age.

The arguments contained in the works of the scholars belonging to the School of the Ahl al-Bayt (‘a) are of unique significance. That is because they are based on genuine scholarship and appeal to reason, and avoid prejudice and bias. These arguments address scholars and thinkers in a manner that appeals to healthy minds and wholesome human nature.

To assist the seekers of truth, the Ahl al-Bayt World Assembly has endeavored to present a new phase of these arguments contained in the studies and translations of the works of contemporary Shi‘ah writers and those who have embraced this sublime school of thought through divine blessing.

The Assembly is also engaged in edition and publication of the valuable works of leading Shi‘ah scholars of earlier ages to assist the seekers of the truth in discovering the truths which the School of the Prophet’s Household (‘a) has offered to the entire world.

The Ahl al-Bayt World Assembly looks forward to benefit

p: 2

from the opinions of the readers and their suggestions and constructive criticism in this area.

We also invite scholars, translators and other institutions to assist us in propagating the genuine Islamic teachings as preached by the Prophet Muhammad (s).

We beseech God, the Most High, to accept our humble efforts and to enable us to enhance them under the auspices of Imam al-Mahdi, His vicegerent on the earth (may Allah expedite his advent).

We express our gratitude to Mr. Muhammad ‘Ali Chenarani, the author of the present book, and Mr. Mahdi Azadi, its translator. We also thank our colleagues who have participated in producing this work, especially the staff of the Translation Office.

Cultural Affairs Department

The Ahl al-Bayt (‘a) World Assembly

spouses, having pure children, breastfeeding, and the physical and psychological upbringing of children.

If scientists today include precise psychological and instructional points in their books about children, the leaders of Islam noted the same in their sayings and demonstrated the same in their practices long ago.

Our purpose in writing this book is two-fold:

One: It is hoped that all the Muslims, especially educated young people, who constitute a large part of the society, will become aware of the comprehensive programs and orders of Islam and the practical value of this religion while relying on their solid faith and beliefs in order not to be deceived by the programs of others.

Two: It is also hoped that parents will become aware of their religious and national duty in the upbringing of their children. In order to help parents carry out this great responsibility, for doubtless a great part of the social problems and moral pollutions experienced today are due to ignorance and unawareness about how to perform one’s duties, we decided to provide a practical model for those who want to bring up physically and psychologically healthy children. The best model for Muslims is the great leader of Islam, Prophet Muhammad and his rightful heirs, who can be our reliable models throughout life, as they did not commit any mistakes. It is hoped that humanity will become aware of the true models to follow and will surrender the false satanic models in order to achieve happiness in this world and the next.

This book consists

p: 4

of two parts:

1. The Prophet’s attitude towards children, consisting of five chapters, each having its own subject heading.

2. The Prophet’s attitude towards youth, consisting of four chapters, each chapter having several subtitles.

Finally, I would like to express thanks, especially to Hujjat al-Islam wal-Muslimin Ilahi Khorasani, managing director of the Foundation, and my beloved children Majid, Muhsin, Ihsan and Sa‘id, who helped me organize the notes for the book, and to Messrs Ja‘far Shari‘atmadari the editor, Ridha Arghiyani the compiler, Ridha Wahdati the proofreader and Muhammad ‘Ali ‘Alaqemand, the typesetter, all of whom played a significant role in the preparation of this book. I wish all of them increasing success.

fact, the moral foundation of his character is laid and good memories and proper treatment become etched in his mind.

In the second phase, the child should not be left free to behave and do as he pleases and his faults should not be ignored. Rather, his ill manner should be discouraged and he should be taught order and discipline, while emphasizing the proper use of time and he should be encouraged to perform religious worship and do good things.(1)

Unfortunately, most people do not know when to begin to train their children. Some parents believe that instruction should begin after the age of six and some say that instruction should begin at the age of three.

Nevertheless, such beliefs are incorrect because when a child has completed the third year of his life, 75% of good and bad characteristics have already become formed in him.

A number of psychologists believe that the training of a child begins from the moment of birth. However, some others are cautious and say that the training of a child begins on the first day of the second month after his birth. In depth practical research at the University of Chicago has reached the conclusion that:

“Any healthy child gains 50% of his intelligence by the age of four, 30% by the age of 8 and 20% by the age of 17. Then, any 4-year old child has 50% intelligence and the changes between the ages of 2 and 3 are far more important than the changes between the

p: 6

ages of 8 and 9.”(1)

and healthy manner from the very beginning and who have adopted good characteristics.

According to some psychologists, a child is like a sapling that the gardener can easily change according to his own plans. Yet, correcting those who are like old trees and have grown accustomed to bad ways, is very difficult indeed. One who intends to change the attitudes of such individuals must endure many hardships(1).

the utmost simplicity and kindness, he passed through the alleys and streets, expressing his love and kindness towards children and hugging them. The Prophet had a special love of children, whether they were his own children or those of others. It has been written about him: “Kindness towards children was one of the special practices of the Prophet.”(1)

This same practice was continued by Shi‘ite religious leaders and Imams. They respected children’s personalities. Some examples have been provided below.

upbringing of worthy children who have a strong personality.

jobs given to him to do should not be beyond his capabilities. Therefore, the child’s abilities must be taken into consideration as well.

The Prophet reminded us of four points in this respect:

1. What the child has been able to do should be accepted.

2. The child should not be asked to perform difficult tasks beyond his abilities.

3. The child should not be persuaded to commit sins or be rebellious.

4. The child should not be told lies and silly things should not be done in front of him.(1)

It has been narrated elsewhere that, “One day, when the Messenger of God was seven years old, he asked his nanny (Halimah Sa‘diyah): ‘Where are my brothers?’ (The Prophet lived in Halimah’s house and he called her sons as brothers.) She answered: “Dear child, they have gone to graze the sheep with which God has blessed us.’ The child responded: ‘O Mum, you did not treat me justly.’ ‘Why?’ she asked. ‘Is it right that I should stay in the shade of the tent and drink milk while my brothers are in the hot desert sun?’”(2)

him in his dealings and commerce.’”(1)

in worship and in seeking God’s pleasure. On the same day he died, his children were forced to ask the people for help. This story was told to the Prophet. He asked, ‘What did you do with his body?’ They replied: ‘We buried it.’ ‘If I knew this earlier,’ said the Prophet, ‘I would not have allowed you bury him in the Muslim cemetery, because he lost his wealth and properties and left his children to beg among the people.’”(1)

children pray?” “Between the ages of six to seven years, make them pray.” Imam said.(1)

The Prophet is quoted as saying, “Make your children pray at the age of seven.”(2)

In another narration about parental duties with respect to children’s faith, Imam Baqir is quoted as saying, “At the age of three, teach the child the words of monotheism, i.e. La ilaha ill-Allah. At the age of four, teach the child to say Muhammad rasul Allah (Muhammad is God’s Prophet). At the age of five, make him face the kiblah and order him to prostrate before God. At the age of six, make him bow before God and teach him the right method of prostration. At the age of seven, tell the child to wash his hands and face (ablution) and pray.”(3)

Parents and instructors should be aware that religion is of the greatest help to them because faith is like a burning torch that lights up the way and awakens the conscience. It can easily show the right path wherever there is deviation.

by the Prophet. Although Imam ‘Ali was not a normal child physically or psychologically, and he had special merits in himself, yet one should not ignore the special care that the Prophet took of him.

An effect of proper instruction of a child is that he will be brave. This can well be seen in the case of Imam Husayn.

Ibn Shahab says, “On a Friday, the second Muslim caliph was at the pulpit in the mosque. Imam Husayn, who was only a little child, entered the mosque and said, ‘O ‘Umar, come down from my grandfather’s pulpit!’ ‘Umar cried: ‘You have spoken the truth. This belongs to your grandfather. Wait nephew!’ Imam Husayn grasped ‘Umar’s clothes and tugged at them, saying, ‘Come down from my grandfather’s pulpit.’ ‘Umar was forced to stop his speech. He descended the pulpit and began praying. After the prayer, ‘Umar sent someone to fetch Imam Husayn. When he arrived, ‘Umar asked him, ‘Nephew, who told you to do this to me?’ ‘No one.’ replied Imam Husayn. Imam Husayn repeated this three times even though he had not yet come of age.”(1)

It has been quoted about Imam Jawad, that after Imam Ridha passed away, Ma‘mun, the Caliph at the time, came to Baghdad. One day, he went hunting. On his way, he reached a place where some children were playing. Imam Jawad, Imam Ridha’s son, who was 11 years old at that time, was among the children. When Ma‘mun and his company arrived there, all the children

p: 15

ran away except Imam Jawad. When the Caliph approached, he looked at him and was strongly attracted to his appearance. He stopped and asked, “Why didn’t you run away along with the other children?”

Imam Jawad responded immediately, “O Caliph of the Muslims, the way was not so narrow that I should widen it for the Caliph to pass by running off. I haven’t done anything wrong that I should try to run away. I am optimistic about the Caliph and think that he will not harm the innocent. This was the reason why I did not leave.” Ma‘mun was surprised by his logical reply and his attractive appearance and asked, “What is your name?” “Muhammad,” he answered. “Whose son are you?” Ma‘mun asked. He replied, “‘Ali ibn Musa ar-Ridha.”(1)

children and does not respect the elderly is not one of us.”(1)

According to a narration, the Prophet also said, “Love the children and be kind to them.”(2)

Just before his martyrdom, ‘Ali thus advised, “In your family, be kind to children and respect the elderly.”(3)

In another account, he said to his followers, “The child must follow the elderly in his behavior and the elderly must be kind to children. Be careful not to behave like the oppressors of the Age of Ignorance.(4)

Imam Sadiq said, “A man who has much affection for his child will receive special mercy and attention from God.”(5)

his children and grandchildren on the head(1). Kindness and affection for children were characteristics of the Prophet.(2)

One day, the Prophet and his companions were passing by a place where children were playing. The Prophet sat next to one of them, kissed him on the forehead and treated him kindly. Someone asked the Prophet about the reason for his behavior and he said, “One day, I saw this child play with my child Husayn. He took earth from under Husayn’s feet and rubbed it on his face. Therefore, since he is a friend of Husayn’s, I like him too. Gabriel told me that this child would be one of the companions of Husayn in Karbala.”(3)

Imam Sadiq said, “Musa ibn ‘Imran asked in his prayer, ‘O God, what deeds are the best ones to Thee?’ It was revealed to him, ‘Friendship with children is the best of all deeds to me, as children are god-fearing in essence and love me. When a child dies, I will mercifully make him enter Paradise.’”(4)

However, one should not show excessive affection for children as this will be harmful. There are many Islamic narrations which forbid such excess.

of your family do you like the most?’ The Prophet said, ‘I like Imam Hasan and Imam Husayn more than the others.’”(1)

In another account, Sa‘id ibn Rashid says, “Imam Hasan and Imam Husayn ran towards the Prophet. He embraced them and said, ‘These two are my sweet-smelling flowers in the world.’”(2)

Imam Hasan said, “The Prophet told me, ‘O my child, you are like part of my body, good for those who love you and your children and woe to the one who kills you.”(3)

The Prophet’s affection for Husayn was so much that he could not bear his crying.

Yazid ibn Abu Ziyad said, “The Prophet left ‘Aishah’s house and passed by Fatimah’s house. He heard Husayn crying and said to Fatimah, ‘Do you not know that Husayn’s crying hurts me?’”(4)

from the heart of my child Husayn?’”(1)

It has been narrated that, when a child was taken to the Prophet either for prayers or to be named, the Prophet would open his arms to take the child and put the child on his lap. Sometimes the child would wet the Prophet’s clothes and those present would scold the child and would treat him harshly in order to stop him from urinating. The Prophet would stop them and say, “Do not stop a child from urinating by being harsh.” Then he would allow the child finish.

When the praying and naming ceremony was finished, the child’s relatives would happily take their child and the Prophet would not be the least bit upset with the child for wetting him. After the relatives left, the Prophet would wash his clothes.(2)

and said, ‘We have never seen anything more beautiful than this!’ The Prophet said, ‘Give it to me.’ It seemed as if everywhere around me became dark. I was deathly afraid that he might put it around someone else’s neck and everyone else thought the same. All of us were silent until Umamah came to the Prophet and the Prophet put it around her neck and left.”(1)

It was reported that an Arab man came to the Prophet and said, “O Prophet, I have hunted a fawn, which I present to you for your children, Hasan and Husayn.” The Prophet accepted the present and prayed for the hunter. Then he gave the fawn to Imam Hasan. He took it and showed it to his mother, Fatimah. Imam Hasan was very happy with this gift and he would play with the fawn.(2)

Prophet and the Muslims went to welcome them, chanting hymns. The Prophet was riding on an animal. He said, “Take the children for a ride. Give Ja‘far’s child to me.” They brought ‘Ubayd Allah, son of Ja‘far ibn Abu Ṭalib. The Prophet took him and put him to ride in front of himself.(1)

Ibn Hisham wrote: “Asma’, the daughter of ‘Umays, the wife of ‘Abdullah ibn Ja‘far said, ‘The day when Ja‘far was martyred in the battle of Mu’tah, the Prophet came to our house. I had just finished the housework and grooming the children. The Prophet told me, ‘Bring me Ja‘far’s children.’ I took the children to him. He embraced them and began caressing them while shedding tears.

I asked, ‘O Prophet, why do you cry? Has there been any news of Ja‘far and his companions?’ The Prophet said, ‘Yes, they were martyred today.’”(2)

Other children were also not deprived of this kind and fatherly attitude by the Prophet. It has been told that the Prophet would embrace the children and would carry some of them on his shoulders and back. (He told his companions, “Embrace the children and put them on your shoulders.”) The children loved such displays of kindness and would be endlessly happy and would never forget such sweet memories. After a while, they would get together to recount the event for each other. Some would proudly say, “The Prophet took me on his back.” And another would say, “The Prophet ordered his companion to take you on his

p: 22

back.”(1)

and move his legs as if urging his steed forward.

“When the Prophet wanted to sit up from prostration, he took him and put him at his side. This continued to the end of the prayer.”

A Jew witnessed this event. After the prayer, he said to the Prophet, “You treat children in a way we have never done before.”

The Prophet said, “If you believed in God and his messenger, you would be kind to your children.” The Prophet’s kindness strongly impressed the Jew and he converted to Islam.(1)

you kiss children? I have never done so!’ The Prophet responded: ‘What can I do when God has taken his mercy from your heart?’”(1)

It has also been reported that a man came to the Prophet and said, “I have never kissed a child!” Later the Prophet said, “I think this man is one who will end up in the fire of hell.”(2)

There is another saying that, “The Prophet kissed Hasan and Husayn. Aqra‘ bin Habis said, ‘I have ten children, none of whom I have kissed.’ The Prophet turned to him and said: ‘What can I do when God has taken his mercy from you?!’(3)”

‘Ali said, “Kiss your children because there is a rank and position for you in every kiss you give.”(4)

Imam Sadiq said, “Kiss your children often because every time you kiss them, God gives you a rank.”(5)

Ibn ‘Abbas reported: “I was with the Prophet. Ibrahim, his son, was on his left knee and Imam Husayn was on his right. The Prophet sometimes kissed Ibrahim and sometimes Husayn.”(6)

he did not. The Prophet said, ‘Why do you not treat them with justice?’”(1)

Abu Sa‘id Khidri said, “One day, the Prophet went to his daughter’s house.

‘Ali was sleeping in bed and the children Hasan and Husayn were beside him. The children asked for water. The Prophet fetched them water. Husayn came forward first. The Prophet said, ‘Hasan asked for water first.’ Fatimah asked, ‘Do you like Hasan more?’ The Prophet answered, ‘Both are equal to me [but justice demands that each one takes his turn to drink water].’”(2)

Anas said, “A man was sitting with the Prophet. The man’s son entered the room. The father kissed him and sat him on his lap. Then the man’s daughter came and [without kissing her], he sat her next to himself. The Prophet said, ‘Why did you not treat them with justice?’”(3)

‘Ali said, “Do justice to your children as you yourself wish to be treated with justice.”(4)

neck.’”(1)

cane.

“Zayd ibn Arqam said to ‘Ubayd Allah, ‘Take away your cane. I swear by Allah that I saw the Prophet kiss these two lips many times.’ He said this and he began to cry. ‘Ubayd Allah ibn Ziyad replied, ‘May God make you cry. If you were not a senile old man, I would order you to be beheaded!’”(1)

Zamakhshari said, “The Prophet embraced Hasan and kissed him. Then he put him on his knee and said, ‘My meekness, patience and dignity I have given to him.’ Then he embraced Husayn, kissed him, put him on his left knee and said, “I have given him my bravery, generosity and magnanimity.’”(2)

know that they have to come to the same level as that of children and speak to them in the language they understand”(1)

Another psychologist stated, “It is necessary for the father to take part in his children’s entertainment and games. This mutual understanding seems necessary. Indeed, there are different times, places and chapters in life. A father who takes part in his children’s games indeed does not spend much time for this, but he is aware of the great importance for the child of the fact that the father descends to a child’s level to take part in children’s games, however little the time may be that the father spends for this.”(2)

actions strongly affect his personality.

The Prophet said, “One who has a child with him has to treat him like a child.”(1)

The Prophet also said, “God’s mercy be upon the father who helps his child for good purposes, treats him well, is his friend and educates him well.”(2)

‘Ali said: “Let your child be free, until the age of 7, to play.”(3)

Imam Sadiq said, “The child plays in the first seven years of his life, spends his time learning in the second seven years and learns about religious permissions and prohibitions in the third seven years.”(4)

‘Ali also said, “One who has a child has to behave in a childlike manner in training his child.”(5)

of me and I am a part of him. God will love those who love him.’”(1)

Many narrations report that this incident was about Imam Husayn [rather than Imam Hasan].(2)

Imam Sadiq said, “One day, Imam Husayn was sitting on the Prophet’s lap and the Prophet was playing with him and laughing. ‘Aishah said, ‘O Prophet, you play so much with this child.’ The Prophet said, ‘O no, how can I fail to love him when he is the fruit of my heart and the apple of my eyes?!’”(3)

Jubair ibn ‘Abdullah said, “The Prophet played with the children of his companions and comrades and let them sit beside him.”(4)

Anas ibn Malik said, “The Prophet had the best manners among the people. I had a little brother who had just been weaned and of whom I took care. His nickname was Abu ‘Umayr. When the Prophet saw him, he would say, ‘See what weaning has done to you!’ and he would begin playing with him.’”(5)

There is a saying that, “The Prophet would call the children of ‘Abbas. They were young and still loved to play. Then he would tell them, ‘He who comes to me the fastest will be rewarded.’ The children would race towards the Prophet. He would embrace and kiss them.(6) Sometimes, he would give them a ride on his back and he would caress them on the head.”(7)

psychological effect on the children as they would consider this to be a very valuable and an unforgettable experience.

It is worth noting that the Prophet would sometimes carry children on his back and sometimes on his shoulders. Examples of these are provided in this chapter.

Jabir, a companion of the Prophet, said, “I came to the Prophet while Hasan and Husayn were on his back. The Prophet was walking on hands and feet and saying, ‘You are having a good ride and you are good riders!’”(1)

Ibn Mas‘ud says, “The Prophet was carrying Hasan and Husayn on his back, with Hasan on his right and Husayn on his left side while saying, “You are having a good ride and you are good riders. Your dad is better than you.’”(2)

his companions to let you ride behind them.”(1)

Fudayl ibn Yasar said: “I heard Imam Baqir say, ‘The Prophet was going somewhere when he saw Fadhl ibn ‘Abbas. He told his companions, ‘Let this child ride behind me.’ They put the child behind the Prophet and he was very careful with him.”(2)

‘Abdullah, the son of Ja‘far said: “I was with Qutham and ‘Ubayd Allah, the children of ‘Abbas and we were playing. The Prophet passed by and said, ‘Lift this child and let him ride.’ They lifted ‘Abdullah and put him in front of the Prophet. Then the Prophet said, ‘Bring this child too!’ They lifted Qutham and put him behind the Prophet.”(3)

Certain things have been said about the way the Prophet carried children on his shoulders:

1. He put the children on his shoulders in such a way that they faced each other.

2. He put them on his shoulders in such a way that one’s back faced that of the other.

3. He put one on his right shoulder and the other on his left shoulder.

4. He put one on his right shoulder, facing the front and the other on his left shoulder, facing the back.(4)

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.”(1)

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?’”(2)

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.”(1)

He says in another narration, “While we were children, the Prophet came to us and greeted us.”(2)

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.’”(3)

There is another saying that, “The Prophet greeted the people, young and old alike.(4) He was the first one to greet others, even children.(5) Whomever he saw, he would greet first and shake his hands.(6)”

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.”(7)

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.(1)

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.’”(2)

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

p: 36

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.’”(1)

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 of Rafi‘ 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.(2)

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

p: 37

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”.(1)

Abstaining from the use of physical punishment is so important that there have been orders concerning those under the age of adulthood who violate the law. In such cases they shall not be subject to flogging; rather, they shall receive correction.(2)

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.

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.

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)

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.”(1)

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.”(2)

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

p: 41

similar virtues and they despise and turn away from undesirable characteristics.

youth before becoming old.”(1)

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.”(2)

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 not We grant a life long enough for him who reflected to reflect therein?”(3)

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.”(4)

young people and increases until it reaches its peak at the age of sixteen.(1) 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.

learn writing for seven years and learn the religious permissions and prohibitions for seven years.”(1)

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.”(2)

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.

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.(1)

The National Crime Prevention Committee (Canada), Annual Report, 1991, stated:(2)

“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:(3)

“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

p: 46

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.”

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 in As‘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.(1)

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 made Sa‘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 occasion Sa‘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.”(1)

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

p: 49

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.

should also be noted that the basic condition for selecting young people was their qualifications and merit. This can be well understood by examining the Prophet’s words. Young people chosen by the Prophet to basic state positions were wise, thoughtful, intelligent, faithful, moral, provident and deserving.

Provided are some examples of youth chosen by the Prophet for executive state jobs. In this way there will be no mistake in recognizing the true right of youth for the criterion in the selection of youth was their faith and spiritual values.

to prophecy, Abu Talib and Khadijah, the Prophet’s wife, both died. This year was known as the ‘Year of Sadness’.(1)

When ‘Ali was a young boy, the Prophet took him to his own home. Therefore, ‘Ali grew up in the Prophet’s house and under his guardianship.

After Gabriel revealed himself to Muhammad in the cave of Hira and informed him of his appointment as a prophet, the Prophet went home and told ‘Ali of the revelation. In spite of his young age, ‘Ali accepted the Prophet’s invitation to Islam and became the first male Muslim.(2)

After being appointed as prophet, Muhammad did not openly reveal his appointment for three years. In the third year, he was ordered by God to reveal his appointment and he made the first invitation to his relatives. He invited them to a feast, in which he told them, “O children of ‘Abd al-Muttallib, God has sent me to lead all people and especially you, my relatives and has told me, ‘First warn your nearest relatives of refusing to obey [God].’”(3)

He repeated this twice more and no one responded to his call except ‘Ali who was only thirteen at that time. The Prophet said, “O ‘Ali, you will be my brother and substitute, inheritor and minister.”(4)

Prophet was made aware of their evil plan and he asked ‘Ali to sleep in his bed so that the enemies would not find out about his absence from the house.

‘Ali was 23 years old at that time. He responded positively to the Prophet’s request and slept in his bed. The Prophet left the city and hid in the Thur cave close to Mecca. At the end of the night, forty conspirators raided the Prophet’s house and found ‘Ali asleep in the bed.(1)

Prophet’s army consisted of only 700 soldiers. He sent 50 archers under ‘Abdullah ibn Jubayr’s command to a mountain pass behind the Muslims and ordered them not to abandon their post under any circumstance.

Heroes such as Ṭalhah ibn Abu Ṭalhah, Abu Sa‘id ibn Ṭalhah, Harath ibn Abu Ṭalhah, Abu ‘Aziz ibn Ṭalhah, ‘Abdullah Abu Jamilah and Irtat ibn Sharhabil came to the battlefield one after the other and all of them were killed by a brave 26-year-old young man named ‘Ali. The army of Islam was winning in the beginning but, as the mountain pass was abandoned by the archers, Khalid ibn Walid and his horsemen attacked the Muslims from behind and defeated them. 70 Muslims, including Hamzah, were martyred. ‘Ali, the Prophet and a few others fought bravely. ‘Ali was wounded 90 times and in this battle a voice from the sky was heard saying, “There is no young man like ‘Ali and no sword like Dhu’l-Faqar.”(1)

tribe of Bani Qurayzah, which had previously made a contract with the Prophet, broke its promise and prepared to fight in the company of the infidels. Following the advice of Salman Farsi, a ditch was dug around Madinah so that the enemies would not be able to enter the city. The Muslims were under siege for 28 days until the infidel hero, ‘Amru ibn ‘Abdawadd crossed the ditch and challenged them to fight. No one but ‘Ali volunteered to fight him as ‘Amru was a renowned, brave and valiant man. As ‘Ali walked courageously to the battlefield the Prophet remarked, “All of faith is facing all of polytheism.”

After some moments of intense fighting, ‘Ali killed ‘Amru ibn ‘Abdawadd and threw his head in front of the Prophet. The Prophet said, “The blow of ‘Ali’s sword in the battle of Khandaq is superior to the worship of all humans and Jinn.”

‘Ali, who did such great service for Islam and the Muslims on that day, was a 27-year-old young man. After this battle, the Prophet along with an army under ‘Ali’s command, set out for the Jewish tribe of Bani Qurayzah. When the Jewish elder, Huyy ibn Akhtab was killed, the people of Madinah were safe from the danger of the Jews and Jewish properties and women were possessed by the Muslims.(1)

of Madinah with arms. 14,000 Jews lived in these castles. The Prophet went to Khaybar with 1,400 foot soldiers and 200 horsemen. ‘Ali, who was a 30-year-old young man, was the flag bearer.

In this battle, ‘Umar and Abu Bakr were defeated. ‘Ali entered the battle upon the Prophet’s order. He struck Marhab, the Jewish hero, with a thunderous blow and threw him to the ground. Then the Muslims attacked and ‘Ali removed the iron gate of Khaybar and held it on his hand like a shield. In this battle, Murhab, Harith and Yasir were killed by ‘Ali and Khaybar was conquered. Afterwards, forty people were needed to help in returning the gate to its original place.(1)

enemies and infidels in their attempts to wipe out Islam and the Muslims. ‘Ali defended Islam with all his power and might and was honored with many great and singular achievements.

hands. In spite of this, he still managed to hold the flag of Islam to his chest rather than let it fall to the ground. He was martyred after having sustained over 70 wounds to his body.(1) When the Prophet heard of Ja‘far’s martyrdom, he burst into tears and then he remarked, “One has to cry for a person like Ja‘far.”

the most important cities in the Arabian Peninsula and two large tribes, Aws and Khazraj lived there. They were sworn enemies of each other and had been at war for several years.

From among all the Muslims and his companions, the Prophet chose none other than the young Mus‘ab ibn ‘Umayr. He sent him along with As‘ad ibn Zararah to Madinah for this important mission.

Mus‘ab, who had learnt the recitation of the Qur’an very well, entered Madinah and passionately began the promotion of Islam, with pure intentions and hard work. He resided in the house of As‘ad, who was among the seniors of the Khazraj tribe. In the company of his host, he went to the house of Sa‘d ibn Mu‘adh, the leader and chief of the Aws tribe, and called them to Islam, which they accepted. In addition, Asid ibn Hudayr also converted to Islam with Mus‘ab. Mus‘ab, the well-built young man, carried out his mission in Madinah in the best way possible. He was the first one who performed communal and the Friday prayer in Madinah and he made honorable achievements.(1)

The effective promotional activities by Mus‘ab prepared the ground for the Prophet’s arrival in the city of Madinah and the people warmly welcomed the leader of Islam and his followers. This was but for the providence, piety, virtues, knowledge and insight of Mus‘ab as he was the one who attracted the attention of women, men, the elderly and the young people as well as the leaders of the tribes

p: 59

and the common people of Madinah to Islam. They learned the Qur’an, converted to Islam and drove away from their hearts all the old enmities and became brothers to each other and took part in Friday and communal prayers in a friendly atmosphere.

After the arrival of the Prophet in Madinah, Mus‘ab took part in the battles of Badr and Uhud. In the battle of Uhud, he held the Prophet’s flag and was finally martyred. He was buried next to Hamzah, the Prophet’s uncle, the renowned champion of the army of Islam.(1)

chose you as the emir of the people of God’s shrine, the residents of holy Mecca. If I knew a more worthy person than you among the Muslims, I would surely appoint him to the position. When ‘Atab was appointed as the governor of Mecca by the Prophet, he was about 21 years old.”(1)

The selection of this young man to such a great position strongly upset some Arab elders and the heads of Mecca. They objected and complained, saying, “The Prophet wants us always to be humiliated. This is why he made a young man governor over us, the elders of the Arabs and the seniors of Mecca.”

These words reached the Prophet’s ears. He therefore wrote a long letter to the people of Mecca, in which he reminded them of ‘Atab’s merits and emphasized that the people should obey his orders.

In the final part of the letter, he thus responded to the inappropriate objection of the people:

“None of you shall object to a young man like ‘Atab as superiority among people is not to be judged by age. Rather, it is virtue and spiritual perfection that must be considered.”(2)

‘Atab remained governor of Mecca even after the death of the Prophet until he died in early 23 A.H.(3)

the age of 18 and took part in all the battles during the Prophet’s lifetime.(1)

Mu‘adh learned the Islamic sciences with hard work and natural talent; he was able to learn a considerable amount of Islamic teachings within a few years and became one of the outstanding companions.

He was 26 during the conquest of Mecca. A merited person was needed to be appointed to that city at that time to teach the people the orders and regulations of Islam concerning worship and transactions.(2) Mu‘adh was selected for the intellectual affairs of Mecca and for teaching religious precepts. In fact, he was chosen as the cultural head of the city.

After the Tabuk campaign, the Prophet sent Mu‘adh to Yemen to be a judge and governor there. In a letter to the people of Yemen, the Prophet wrote, “I have sent you one of my best men.”

The Prophet ordered Mu‘adh to teach the members of the army the Qur’an and the religious precepts and to collect the religious tax (zakat) which was to be sent to Mecca for the Muslims.(3)

When the Prophet wanted to send this young man to Yemen, he asked him, “O Mu‘adh, if there is a quarrel, how will you judge?” He replied, “I will judge based on what is in God’s book.”

The Prophet then asked, “If there is no order in the Qur’an, what will you do?” He answered, “I will judge according to the Prophet’s practice.” The Prophet continued, “If you do not find any order according to

p: 62

my practice, what will you do?” Mu‘adh said, “Then I will judge according to my own opinion.” Then the Prophet put his hand on Mu‘adh’s chest and said, “Thanks to God for you have satisfied the Prophet with that with which prophets are satisfied.”(1)

When the Prophet died in the year 11 A.H., Mu‘adh was in Yemen. Abu Bakr reinstated him in his position. Then, during ‘Umar’s caliphate, he went to Sham and died in ‘Imwas(2), in 18 A.H., at the age of 34 due to the plague.(3)

One thing that proves Mu‘adh’s merits is that during the Prophet’s lifetime, he was authorized to issue fatwas and would infer religious precepts according to the Qur’an, Sunnah (the tradition) and reason. This shows the outstanding qualifications of this young man at the dawn of Islam.(4)

present in the army. The Prophet went out of the city of Madinah to visit the army. He saw that all the senior Muslims were prepared to fight.(1)

The selection of the 18-year-old commander by the Prophet surprised many people and this practice made them look at each other with astonishment. As a result, some companions of the Prophet expressed their objection, saying, “Why was this young man selected as the commander of experienced Immigrants and pioneers of Islam?”

The Prophet was upset on hearing the sarcastic remarks of some officers. Therefore, he ascended the pulpit and after praising God, he said, “O people, what do you mean by the words that I have heard about the commandership of Usamah? Your sarcastic remarks today are not new. A few years ago, when I appointed Zayd, Usamah’s father, as the army commander in the Mu’tah war, you also made blaming remarks.

“I swear by Allah that yesterday Zayd ibn Harithah deserved to command the army and today his son Usamah deserves the same and all of you must obey him.”(2)

Such insistence by the Prophet in support of worthy young people had a deep effect on the thoughts of the Muslims in general and those who had incorrect thoughts about young people gradually became aware of their wrong attitudes. The selection of an 18-year-old person is rare in the military history of the world.

the history of Islam. When the Prophet was sick and on his deathbed, Abu Bakr and ‘Umar went to his bedside; once the Prophet saw them, he said to them, “Go to Usamah’s army. O God, damn the one who is prepared to fight but refuses to join Usamah’s army.”(1)

After the Prophet passed away, Usamah awaited further orders in the camp that he had arranged outside Madinah. When Abu Bakr became the caliph, he sent Usamah to the same place that the Prophet had ordered. Usamah left for Syria but, when he arrived there, Abu Bakr deposed him and appointed Yazid ibn Abu Sufyan instead.

When the young commander was deposed, he went to Madinah and stood next to the Prophet’s mosque, shouting, “O Muslims, it is surprising that the man whom yesterday the Prophet had appointed me as his commander is today commanding me and deposing me as the commander of the army.”(2)

Usamah lived in Madinah until the year 54 A.H. He died in a place known as “Jurf” during the rule of Mu‘awiah.(3)

These historical examples indicate the true value of young people in Islam.

need the advice of others, let alone young people whose thoughts are not yet well-developed. They, therefore, need more guidance. The following story is a confirmation of this fact.

Muhammad ibn Muslim Zahri was a great scholar in his time. His love of wealth and power led him away from the right path and he became miserable in his old age.

The physician of the soul of that time, i.e. Imam Sajjad, wrote him a letter in order to give him advice, in which he reminded him of the dangers to which young people are exposed because of their unproven ideas:

“When the love of the world can lead a person like you to such a low level, despite the long life that you have lived and the scientific education that you have received and you are so close to death, then how can one expect a young person to remain unharmed by his sensual desires? A young person who has just come of age and is void of knowledge, while on the other hand he has weak opinions and his reason is insufficient and deviant.”(1)

Imam ‘Ali said, “The young person’s excuse that he did not know is acceptable because his knowledge is limited and insufficient.”(2)

Therefore, inexperience and ignorance are characteristics of youth. This should be considered in their upbringing. Therefore, God has left open the way of remorse for all his creatures and has advised young people more than others to resort to repentance because ignorance and madness in youth may be

p: 66

the cause of many errors and mistakes and the only way to be saved is to repent, turn to God and follow the religious orders.

Young people are not stable in the various issues they face and their views keep changing. Sometimes they tend to go this way and sometimes that way while they are under various threats at any given moment. Thus, the enemies take advantage of this characteristic in young people in order to achieve their goals.

Another characteristic of young people is their power, ability, liveliness, dynamism and activeness, which if not used for the right purposes, will make them subject to many mistakes that cannot be easily corrected. Therefore, this power and ability has to be coordinated with experience, knowledge and thought in order to achieve the desired result.

Imam ‘Ali said, “The clear thoughts of old people are more lovable to me than the strength and force of youth.”(1)

word of God, the eternal miracle of the God’s Messenger and a valuable book that contains the message for leading humanity to the right path and providing him with divine teachings. It is the duty of every Muslim to be familiar with the Qur’an and Qur’anic sciences.

When a child becomes familiar with the Qur’an in his youth and reads it continuously, he will gain more spirituality from the Qur’an and it becomes mixed with his flesh and blood and affects all parts of his being.(1)

be increased several times.”(1)

Prophet was preparing to leave home to go and visit him, the Prophet stood in front of a mirror or a big dish of water and tidied up his hair and face.

‘Aishah was surprised by this. When the Prophet returned, she asked, ‘O Prophet, why did you stand up in front of the dish of water and tidy your hair and face?’

The Prophet said, ‘God would like, if a Muslim is going to see his Muslim brother, he prepares a pleasant appearance.’”(1)

Islam has paid attention to beauty of the appearance and the clothes, but this should not overshadow spiritual values and spiritual beauty which is the essential true beauty. A beautiful appearance is good if it is accompanied by beauty of the soul and conduct.

a careful examination of the Prophet’s conduct also reveals the way he dealt with violating and sinful young people. Some examples have been provided below.

Imam Baqir said, “On the Feast of Qurban, Fadhl ibn ‘Abbas, who was a handsome youth, was riding alongside the Prophet. A beautiful woman and her brother from the Khath‘am tribe came to the Prophet to ask about religious precepts. The woman’s brother was asking questions while Fadhl ibn ‘Abbas was looking at the woman.

The Prophet took Fadhl by the chin and turned his face away from the woman so that he would not look at her anymore. The young man, however, was looking from the other direction, until the Prophet turned his face again.

When the Prophet finished answering the questions, he took Fadhl ibn ‘Abbas by the shoulder and told him, ‘Do you not know that time is passing and the one who protects his eyes and tongue will be rewarded by God as if he had performed the hajj pilgrimage?’”(1)

In another narration it is reported that, “‘Abbas, the Prophet’s uncle, said, ‘Why did you turn your cousin’s face?’ the Prophet replied, ‘I saw a young man and a young woman who were not safe from trouble and sin.’”(2)

It has been reported that one day a young man went to the Prophet and said, “O Prophet, allow me to commit fornication.” The people became angry and objected to him aloud. However, the Prophet said mildly, “Come close.” The young man went close and sat before

p: 71

the Prophet. The Prophet asked him kindly, “Would you like if people do it to your mother?” He said, “No, dear Prophet.” The Prophet said, “The people do not like it the same way.”

Then the Prophet asked the young man, “Would you like if people do it to your sister?” He said, “No.” The Prophet said, “The people feel the same way.” Then the Prophet asked, “Would you like if people do it to your daughter?” He said, “No.” The Prophet said, “The people would also get upset if someone does it to their daughter.”

After this conversation, the Prophet put his hand on the young man’s chest and said, “O God, clean his heart of sin, forgive his sins and keep him away from fornication.” After this event, fornication was the most undesirable thing to the young man.(1)

The Prophet’s behavior towards sinful young people is itself the best example for Muslims. However, one point worthy of careful consideration is that the commission of sins should be prevented according to the principle of encouraging good deeds and forbidding bad actions.

has not paid more attention to anything than to the edification of our children and youth.”

“I ask the young people, girls and boys not to give up their independence, freedom and human values, even if they have to work hard for them, in return for luxury, pleasure, irresponsibility and attending centers of corruption that are offered by the West and their agents. Those who want to plunder us have tried throughout history and especially in the last fifty years or so to make our youth indifferent.”

“You, young Muslims, have to consider Islamic principles in researching and studying the truths of Islam from political, economic, social and other perspectives and should not fail to consider the advantages that distinguish Islam from the other schools of thought. The youth should know that if someone does not have spirituality and belief in monotheism and the Resurrection, he will be unlikely to give himself for the nation.”

“You, dear youth, do not despair. Truth will be the victor. This country has to be formed and shaped by your strength young people. How fortunate we are that strong young people in our country are serving Islam. You, young people, who are my hope, maintain unity in your speech.”

“You, the young generation, must awaken the followers of the West and expose the crimes of the inhuman governments of the West.”

“Some of our youth gave up their national pride for the West. This was a spiritual defeat which was the most significant of our defeats. Our youth should

p: 73

not think that the West has everything and they have nothing.”

“Be diligent now that you are young and have the strength of youth within you to tackle the sinful desires of your soul. The spring of repentance is youth, when the load of sin is light and the heart is less dark, the soul is less defective and the conditions for repenting easier.”(1)

Let us hope for a day when adolescents and youth will listen to this fatherly advice of the late Leader of the Islamic Revolution in Iran, follow his path and shatter the hopes of all the enemies of Islam.

p: 74