Children in the Qurpan and sunnah

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سرشناسه:محمدی ری شهری، محمد، 1325 -

Muhammadi Reyshahri, Muhammad

عنوان و نام پدیدآور:Children in the Qurpan and sunnah [کودک در قرآن و سنت]/ Ayatullah Mulammad Rayshahi ؛ translated by International Department of Dar al-Hadith institute.

مشخصات نشر:Qum: Dar al-Hadith, 2010=1389.

مشخصات ظاهری:295ص.

یادداشت:انگلیسی-عربی.

آوانویسی عنوان:چیلدرن...

موضوع:کودکان -- احادیث

موضوع:کودکان -- جنبه های مذهبی-- اسلام

موضوع:احادیث شیعه -- قرن 14

موضوع:احادیث اهل سنت -- قرن 14

شناسه افزوده:دار الحدیث. مرکز چاپ و نشر

رده بندی کنگره:BP141/5 /ک9 م3 1388

رده بندی دیویی:297/218

شماره کتابشناسی ملی:2774125

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بسم الله الرحمن الرحیم

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Children in the Qurpan and sunnah

Ayatullah Mulammad Rayshahi

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table of contents

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table of contents

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table of contents

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table of contents

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table of contents

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المقدّمة

(وَ الَّذِینَ یَقُولُونَ رَبَّنا هَبْ لَنا مِنْ أَزْواجِنا وَ ذُرِّیّاتِنا قُرَّةَ أَعْیُنٍ وَ اجْعَلْنا لِلْمُتَّقِینَ إِماماً).(1)

الولد الصالح،هو المطلب الطبیعی والفطری لجمیع البشر،فالجمیع یتمنّون أن یکون لهم أبناء سالمون وصالحون،أبناء یکونون قرّة عین ومصدر سرور لهم،و حتّی البشر غیر الصالحین یحبّون أیضاً أن یکون أولادهم صالحین.

ولکن همّة الذین تربّوا فی مدرسة القرآن تتجاوز هذا المطلب الطبیعی،فهم لا یریدون أن یکون أولادهم جیّدین وصالحین فحسب،بل یأملون أن یکون أولادهم قادة واُسوة للأُناس الصالحین إلی جانب اسرهم،فهم یدعون الله قائلین:

(وَ الَّذِینَ یَقُولُونَ رَبَّنا هَبْ لَنا مِنْ أَزْواجِنا وَ ذُرِّیّاتِنا قُرَّةَ أَعْیُنٍ وَ اجْعَلْنا لِلْمُتَّقِینَ إِماماً .

والمسألة المهمّة هی:کیف یمکن الوصول إلی هذه الاُمنیة السامیة وتهیئة الأرضیة لإجابة هذا الدعاء،فیما یتعلّق بالأولاد؟

الجواب:أنّ تربیة الولد الصالح تعتمد علی ثلاثة أرکان أساسیة،وهی:

1.الاُسرة الصالحة.اممتن

2.رعایة حقوق الطفل.

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1- الفرقان 74

Our Lord! Grant us comfort in our spouses and decedents, and make us imams of the God wary. (1)

There is a natural desire in all human beings in seeking a worthy child, as all people wish to have healthy and righteous children.They are the light of the eyes and mirth of the soul of their parents.Indeed, even unrig hteous persons like their children to be good and comme ndable.

However, the motivation of those who have derived their teachings from the Glorious Qurān is more intense in fulfilling this natural wish.Not only do they want their children to be good and worthy, but they also want their children within their family to become leaders and examples for all good people.Such people supplicate to Allah the Merciful through this verse in the holy Qurān:

Our Lord! Grant us comfort in our spouses and decedents, and make us imams of the God wary.

The important question is how can this lofty wish be fulfilled and how can the grounds for the acceptance of this supp lication for children be met.

In fact, bringing up a worthy child is based on three main principles:

1-A righteous family

2-Observing the rights of the child

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1- (1)Qurān, 52:47.

3.شعور الطفل بالمسؤولیة.

ویستعرض کتاب تربیة الطفل،إرشادات القرآن وأئمة الإسلام حول هذه الأرکان فی ثلاثة أقسام.

یضمّ القسم الأوّل أربعة فصول،ویدور الحدیث فیه حول مسؤولیة المجتمع المسلم فی تنظیم الاُسَر الصالحة،ودور الوراثة فی سعادة الأولاد،ودور تغذیة الوالدین فی سلامة الأولاد وسعادتهم،ودور کیفیّة انعقاد النطفة فی مستقبل الأولاد،علی لسان أئمة الإسلام.

واستعرضنا فی القسم الثانی حقوق الطفل من وجهة نظر الإسلام،فی ستّة فصول:

الفصل الأوّل:حول حقوق المولود،وهی:1.تکریم الولادة،2.غسل الولادة،3.قراءة الأذان فی الاُذن الیمنی والإقامة فی الاُذن الیسری،4.التحنیک بماء الفرات وتربة سیّد الشهداء،5.اختیار الاسم الحسن،6.حلق شعر الرأس والتصدّق بوزنه ذهباً أو فضة،7.العقیقة،8.الختان.

ویدور الفصل الثانی:حول حقوق الطفل الرضیع،ویبیّن هذا الفصل إرشادات أئمة الإسلام حول تغذیة الطفل من لبن الاُم،أو من المرضع الصالحة وضرورة احترام مشاعره.

وبحثنا فیه الفصل الثالث:موضوع تعلیم الطفل وتربیته،باعتباره أهمّ حقوق الأطفال،وتمّ فیه استعراض ملاحظات مهمّة حول أهمّیة تعلیم الطفل وتربیته والمسؤولیة الّتی تتحمّلها الحکومة الإسلامیة والاُسر فی هذا المجال،والأهمّ من کلّ ذلک الاُسلوب التربوی فی الإسلام.

وطرحت فی الفصل الرابع:الأخلاق التربویة،مثل:التعامل بالعطف والحنان مع الطفل،احترام الطفل،التسلیم علیه،العدالة فی التعامل مع الأولاد،الوفاء بالوعد للطفل وإدخال السرور علیه،باعتبار ذلک یمثّل الحقوق التربویة للأطفال.

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3-The child's awareness of his/her resp onsibil ities

This book 'Children in the Qurān and Sunnah' aims to present the guidance and recomme ndations of the holy Qurān and the great leaders of Islam regarding these principles in three sections.

The first section contains four chapters which are on the respons ibilities of the Islamic society in relation to the establ ishment of a laudable family, the role of heredity in the happiness of a child, the role of nutrition of the father and mother in the health and happiness of the child, and the role of the formation of the fetus in the mother's womb for the future life of the child as explained by the leaders of Islam.

Section two introduces the rights of a child from an Islamic viewpoint, and this section is divided into six chapters.

The first chapter is about the rights of an infant.These rights include:1( Honoring the birth of the child; 2( The ritual bath of the newborn; 3( Reciting the Adhān in the right ear of the child and the Iqāmah in the left ear; 4( Giving the newborn a taste of the water of Furāt and the soil of Karbalā; 5( Choosing a good name for the child; 6( Shaving the child's head and donating the weight of its hair in gold or silver, 7( The slaught ering of an animal; 8( Circum cision.

The second chapter is about the rights of a suckling infant.This chapter deals with the child's nutrition from its mother's milk or the milk of an appr opriate wet-nurse, and the necessity of respecting a child's feelings.

The third chapter explains the child's upbringing, being his most important right, then the importance of the child's education and the resp onsib ilities of the Islamic government and the families in this regard, along with the most important aspect of this discussion, which is the method of upbringing a child.

Chapter four deals with the ethics of the upbringing of children, such as:being kind to them, respecting and greeting them, dealing

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وفی الفصل الخامس:ألفتنا انتباه التربویین إلی دور الزینة وإشباع حاجة الطفل إلی الجمال،وکذلک دور اللّعب فی نموّ الطفل.

وفی الفصل السادس:ذکرنا أنّ التأکید علی الدعاء للأولاد والنهی عن الدعاء علیهم یبیّن الدور التربوی للدعاء إلی جانب التخطیط والسعی،ولذلک ذکرناه باعتباره أحد حقوق الطفل.ویعدّ دعاء الإمام السجّاد علیه السلام لأولاده والّذی جاء فی ختام هذا الفصل،إرشاداً قیّماً لجمیع الاُسر المسلمة.

وخصصنا القسم الثالث لواجبات الطفل،وممّا ینبغی علی التربوی الصالح،بالإضافة إلی أداء الواجبات الّتی ذکرت فی القسمین الأوّل والثانی من هذه المجموعة،أن یهیئ الأرضیة المناسبة لخلق الشعور بالمسؤولیة لدی الطفل.ویقدّم هذا القسم،فی أربعة فصول،هی إرشادات فی مجال واجبات الطفل الشخصیة،واجباته أمام الأب،الاُم،المعلّم،الذین هم أکبر منه سنّاً،والأصدقاء.

وممّا یجدر ذکره أنّ المخاطب بهذا الکتاب هم:العوائل،التربویون،الباحثون فی مجال تعلیم الطفل وتربیته.وبناءً علی ذلک،فإنّ الکتاب لا یخاطب الأطفال بشکل مباشر.

وقد سعینا لأن یکون هذا الکتاب جامعاً لنصوص أهمّ إرشادات القرآن والأحادیث الإسلامیة فی مجال تعلیم الطفل وتربیته،وأضفنا إلیه التحلیلات والإیضاحات اللازمة.

ولکن ممّا لا شکّ فیه أنّ شرح هذه الإرشادات بحاجة إلی تألیف کتب مستقلّة فی المجالات المختلفة للقضایا التربویة للأطفال،ولذلک فإنّ هذا الکتاب من شأنه أن یکون ذخیرة ثقافیة قیّمة لمؤلّفی الکتب الخاصّة بتعلیم وتربیة الأطفال.

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with them equally, fulfilling promises made to them and making them happy.

The fifth chapter turns the attention of those in charge of upbringing to the role of the child's outer appearance, his sense of beauty, his desire to play and how these things lead to the enhanc ement of his growth.

The sixth chapter emphasizes praying for children and refraining from cursing them and the role it has in their upbringing along with the parent's program of raising them.This is why it is referred to as one of the rights of a child.The supp lication of Imām al-Sajjād )a.s.( for his children that is mentioned at the end of this chapter is a worthy guide for Muslim families.

The third section explains the duties of a child.It is incumbent upon a qualified trainer that along with fulfilling the duties mentioned in sections one and two, he/she must prepare the grounds for children to adopt a sense of resp onsibi lity.

This section which is divided into four chapters speaks about the personal duties of a child, and his duties in relation to his parents, his teachers, those older than him and his friends.

The targeted readers of this book 'Children in the Qurān and Sunnah' are families, those in charge of upbringing, trainers and resear chers of children education.Children themselves are not the direct addressees in this comp ilation.

Another important point is that diligent attempts were made to combine in this work the most important teachings of the Qurān and Islamic traditions in the field of upbringing and education of children.Important commen taries and necessary explan ations have been added in particular places.

Without doubt, commentary on each of these guidelines would need the compiling of indep endent books in different fields of children's upbringing.Therefore, this collection can be a valuable cultural source for those interested in the field of children education.

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وهنا اقدّم شکری وتقدیری الخالصین إلی جمیع الزملاء الأعزّاء و الأفاضل فی«مرکز دراسات علوم ومعارف الحدیث»الذین آزرونی فی تألیف هذا الأثر المفید والقیّم،خاصّة فضیلة الشیخ عبّاس پسندیده،الّذی أخذ علی عاتقه تقدیم العون والمساعدة لی فی تدوینها وأسأل الله تعالی لهم جمیعاً الأجر الّذی یلیق بفضله جلّ جلاله.

ربّنا تقبّل منّا إنّک أنت السّمیع العلیم

محمّد محمّدی الرَّیشهری

20 جمادی الثانی 1431 ه.ق

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In conclusion, I would like to sincerely thank all my respected colleagues at the 'Hadith Sciences and Studies Institute' for assisting me in the compiling and research of this valuable comp ilation, in particular, the esteemed scholar Mr.Abbas Pasandideh for his coop eration in compiling the book.

I would also like to gratefully thank the eminent scholar Hujjatul-Islam Sh.Muhammad Sharif Mahdavi for super vising the project along with comparing and reviewing the text and Mr.Zaid Alsalami for editing this work and assisting him in this task.

I beseech Allah the Beneficent with His Mercy to bestow upon them all a reward.

Our Lord! Accept it from us! Indeed You are the All-hearing, the All-knowing.

Muhammad Muhammadi Rayshahri

02 Jamādi al-Thāni, 1341

]The Birth Annive rsary of Fātimah al-Zahrā )a.s.(.[

3 June, 0102

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SECTION ONE:THE FOUNDA TIONS OF UPBRINGING A CHILD

اشارة

Introd uction:

Chapter One:Family

Chapter Two:Heredity

Chapter Three:The Food of the Parents

Chapter Four:The Forming of the Life-germ

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INTRODU CTION

اشارة

The family is the first main pillar for the raising of a good child.The perso nality of a child is formed in the family envir onment, and for this reason the child's rights upon the family are divided into two parts:the rights before the birth of the child and the rights after birth.

Based on this principle, the respon sibility of parents towards the child from the viewpoint of Islam begins prior to birth.So, even before the birth, the child has rights upon the parents, and if not observed, it will adversely affect the child's upbringing and education.

The recomme ndations given by the leaders of Islam in this regard are explained in the first section of this book through four chapters.

1-ORGANIZING A MERITO RIOUS FAMILY:

In the first chapter while explaining the value of having children and the importance of forming a family, emphasis has been laid on the fact that the sex of a child is not important.The important thing is the health and merit of a child, and since newborn girls had mostly been treated unkindly, the leaders of Islam stron gly recomm ended treating them with extra affection and grace.

The Holy Qurān has clearly said that in the Hereafter the

believing children will join their family in Paradise, and thereby families who raise merito rious children are admired and encouraged.

On the contrary, the Islamic traditions have seriously warned against the danger of unworthy children, intro ducing them as the worst afflict ions of a family.

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Population Control from the Viewpoint of Islam:

Pondering on the above-mentioned, it becomes clear that the purpose of the traditions that encourage Muslims to have more children is to arrange a program for producing as many healthy and righteous children as possible in order to create an exemplary society.In this case, not only does Islam oppose the control of the growth of population, but it supports the increase of the population of a Godly society.However, in the conditions brought about by economic diffic ulties and cultural corrup tion where families do not have the ability to raise qualified children, the increase of children is not desirable and there is a need for family planning to control the population.

Therefore, according to the instru ctions of the leaders of Islam, the Islamic government and the Muslim families are obliged to organise their programs aimed to increase the population based on their economic and cultural abilities.If it is not possible to raise righteous people and have an increase in population at the same time, it is preferred to prevent population growth and give priority to the upbringing of righteous children.

2-THE FUNCTION OF HEREDITY

The second chapter explains the positive and negative roles of heredity in the develop ment of the persona lity of the child as mentioned by the leaders of Islam.Accordi ngly, not only does the child inherit the physical features of its parents, but it also inherits their psycho logical and innate charact eristics )such as bravery, generosity, and good temper(.

A noteworthy point is that according to Islamic traditions, the mothers play a greater role than the fathers in this regard.Therefore, those who seek to raise healthy, strong, handsome and righteous children must be more mindful in choosing their wives.

3-THE FUNCTION OF THE PARENTS\' FOOD:

Chapter three explains the role the parents' food intake has in the future of the child.The most important advice the leaders of Islam

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have in this regard is warning against the destru ctive role of consuming unlawful food.The fetus that originates from the consu mption of unlawful food will end up with the deviation and aberration of the child.The families who desire happiness for their children must avoid eating prohibited food.Such preca utions regarding food must be specifi cally observed by mothers during their pregnancy, and mothers should not even particip ate in any feast whose food is doubtful.

Moreover, the consump tion of certain kinds of food and fruits is recomme nded for fathers and mothers prior to the formation of the fetus, throughout the period of pregnancy and after giving birth.

4-LEGITIMATE COPUL ATIONS

According to Islam, lawful and unlawful sexual relations have a fundam ental role in the positive and negative characte ristics of a child.From the viewpoint of the Prophet of Islam )s.a.w.(, the first Divine bounty given to a person is the legitimacy and purity of birth.Many of the social vices are the results of the offences committed by illegi timate children.This does not mean that illegit imately born children can never choose the correct path of life, even though without doubt choosing the correct path is difficult for them.

The fourth chapter of this section mentions the positive effects of legitimacy of birth in the formation of the perso nality of the child and the warnings against illegit imate births.In addition to this, for the felicity of the future of the children, it is recom mended that parents be mindful of this at the time of sexual interc ourse.At the end of the chapter, some traditions will be mentioned about the role of the circumst ances and particular times of sexual interc ourse and their effects in the future of the child. (1)

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1- (1)It must be noted that the authen ticity of such narrations is weak; however the weakness of the chain of narrators does not indicate that they have not been issued by the Infa llibles )a.s.(.Therefore, since these traditions have been quoted in authentic sources, they have been mentioned at the end of this chapter for the awareness of families.

الفَصلُ الأَوّلُ:الأُسرة

1/1:بِناءُ الأُسرَةِ

1:رسول الله صلی الله علیه وآله: ما یَمنَعُ المُؤمِنَ أَن یَتَّخِذَ أهلاً،لَعَلَّ اللهَ َ أن یَرزُقَهُ نَسَمةً تُثقِلُ الأَرضَ بِلا إلهَ إلَّا اللهُ. (1)

2:عنه صلی الله علیه وآله: خِیارُ امَّتِی المُتَأَهِّلونَ،و شِرارُ امَّتِی العُزّابُ. (2)

3:عنه صلی الله علیه وآله: ما بُنِیَ بِناءٌ فِی الإِسلامِ أحَبُّ إلَی اللهِ ِ تَعالی مِنَ التَّزویجِ. (3)

4:عنه صلی الله علیه وآله: اتَّخِذُوا الأَهلَ؛فَإِنَّهُ أَرزَقُ لَکُم. (4)

2/1:طَلَبُ الوَلَدِ

5:رسول الله صلی الله علیه وآله: اطلُبُوا الوَلَدَ وَ التَمِسوهُ؛فَإنَّهُ قُرَّةُ العَینِ،و رَیحانَةُ القَلبِ. (5)

6:عنه صلی الله علیه وآله: لا یَدَع أحَدُکُم طَلَبَ الوَلَدِ؛فَإِنَّ الرَّجُلَ إذا ماتَ و لَیسَ لَهُ وَلَدٌ انقَطَعَ اسمُهُ. (6)

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1- (1).النَّسَمَةُ:الإنسان ( الصحاح:ج 5 ص 2040« [1]نسم»).
2- (2) .جامع الأخبار:ص 273 ح 748، [2]بحار الأنوار:ج 103 ص 221 ح 32. [3]
3- (3) .کتاب من لا یحضره الفقیه:ج 3 ص 383 ح 4343 عن عبدالله بن الحکم عن الإمام الباقر علیه السلام،مکارم الأخلاق:ج1 ص 429 ح 1456. [4]
4- (4) .الکافی:ج 5 ص 329 ح 6 [5] عن ابن القدّاح عن الإمام الصادق عن أبیه علیهما السلام،بحار الأنوار:ج 103 ص 217 ح 1. [6]
5- (5) .مکارم الأخلاق:ج 1 ص 480 ح 1665، [7]الفردوس:ج 1 ص 79 ح 242 کلاهما عن ابن عمر.
6- (6) .المعجم الکبیر:ج 23 ص 210 ح 369 عن حفصة،کنز العمّال:ج 16 ص 281 ح 44469.

CHAPTER ONE:FAMILY

1/1:THE FORMING OF A FAMILY

1:The Prophet )s.a.w.( said:What prevents a believer from forming a family?! It might be that Allah may grant him some children who will bring value to the earth by ]saying[ 'There is no god but Allah'. (1)

2:The Prophet )s.a.w.( said:The best among my ummah are the married ones, and the unmarried are the worst ones of my ummah. (2)

3:The Prophet )s.a.w.( said:There is no foundation built in Islam more loved by Allah the Exalted than marriage. (3)

4:The Prophet )s.a.w.( said:Establish a family, as it will increase your sustenance. (4)

1/2:SEEKING A CHILD

5:The Prophet )s.a.w.( said:Seek and ask for a child, for it is the source of comfort and happiness of the heart. (5)

6:The Prophet )s.a.w.( said:None of you should give up seeking to have a child, for when a person dies without having a child, his name will disco ntinue. (6)

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1- (1).Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.283, h.0434, narrating from Jābir from Imām al-Bāqir )a.s.(.Makārim al-Akhlāq, vol.1, p.924, h.4541.
2- (2) .Jāmi' al-Akhbār, p.372, h.847.Bihār al-Anwār, vol.301, p.122, h.23.
3- (3) .Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.383, h.3434, narrating from 'Abdullah ibn al-Hakam from Imām al-Bāqir )a.s.(.Makārim al-Akhlāq, vol.1, p.924, h.6541.
4- (4) .al-Kāfi, vol.5, p.923, h.6, narrating from Ibn al-Qaddāh from Imām al-Sādiq )a.s.( from his father )a.s.(.Bihār al-Anwār, vol.301, p.712, h.1.
5- (5) .Makārim al-Akhlāq, vol.1, p.084, h.5661.al-Firdaws, vol.1, p.97, h.242.Both narrating from Ibn 'Umar.
6- (6) .al-Mu'jam al-Kabir, vol.32, p.012, h.963, narrating from Hafsah.Kanz al-'Ummāl, vol.61, p.182, h.96444.

7:عنه صلی الله علیه وآله: بَیتٌ لا صِبیانَ فیهِ لا بَرَکَةَ فیهِ. (1)

8:عنه صلی الله علیه وآله: ما وُلِدَ فی أهلِ بَیتٍ غُلامٌ إلّا أصبَحَ فیهِم عِزٌّ لَم یَکُن. (2)

9:عنه صلی الله علیه وآله: ریحُ الوَلَدِ مِن ریحِ الجَنَّةِ. (3)

10:عنه صلی الله علیه وآله: الوَلَدُ للوالِدِ رَیحانَةٌ مِنَ اللهِ یَشَمُّها،(قَسَّمَها) بَینَ عِبادِهِ. (4)

11:عنه صلی الله علیه وآله: الوَلَدُ ثَمَرُ القَلبِ،و إنَّهُ مَجبَنَةٌ مَبخَلَةٌ مَحزَنَةٌ. (5)

12:عنه صلی الله علیه وآله: إنَّ لِکُلِّ شَیءٍ ثَمَرَةً،و ثَمَرَةَ القَلبِ الوَلَدُ. (6)

13:مسند ابن حنبل عن الأشعث ابن قیس: قَدِمتُ عَلی رَسولِ الله صلی الله علیه وآله فی وَفدِ کِندَةَ،فَقالَ لی:هَل لَکَ مِن وَلَدٍ؟قُلتُ:غُلامٌ وُلِدَ لِی فی مَخرَجی إلَیکَ مِن ابنَةِ جَدٍّ، (7)و لَوَدِدتُ أنَّ مَکانَهُ شِبعُ القَومِ! قالَ صلی الله علیه وآله:لا تَقولَنَّ ذلِکَ،فَإِنَّ فیهِم قُرَّةَ عَینٍ وأجرا إذا قُبِضوا ثَمَّ،و لَئِن قُلتَ ذاکَ إنَّهُم لَمَجبَنَةٌ مَحزَنَةٌ،إنَّهُم لَمَجبَنَةٌ مَحزَنَةٌ. (8)

14:الإمام زین العابدین علیه السلام: مِن سَعادَةِ الرَّجُلِ أن یَکونَ لَهُ وُلدٌ یَستَعینُ بِهِم. (9)

15:الإمام الکاظم علیه السلام: سَعَدَ امرُؤٌ لَم یَمُت حَتَّی یَری خَلَفا مِن نَفسِهِ. (10)

ص:26


1- (1).الفردوس:ج 5 ص 359 ح 8435 عن ابن عبّاس،کنز العمّال:ج 16 ص 274 ح 44425.
2- (2) .المعجم الأوسط:ج 7 ص 244 ح 7395،تاریخ أصبهان:ج 2 ص 77 ح 1139 [1] کلاهما عن ابن عمر.
3- (3) .المعجم الأوسط:ج 6 ص 82 ح 5860 عن ابن عبّاس،روضة الواعظین:ص 403. [2]
4- (4) .عدّة الداعی:ص 76، [3]بحار الأنوار:ج 104 ص 98 ح 68. [4]
5- (5) .مسند أبی یعلی:ج 2 ص 10 ح 1028 عن أبی سعید،کنز العمّال:ج 16 ص 284 ح 44486.
6- (6) .الفردوس:ج 1 ص 204 ح 779،کنز العمّال:ج 16 ص 457 ح 45415 نقلاً عن البزار وفیه«شجرة»بدل«شیء»وکلاهما عن ابن عمر.
7- (7) .جاء فی بعض الروایات«بنت جمد»بدلاً من«بنت جد»،والمراد جمد بن ولیعة الکندی.
8- (8) .مسند ابن حنبل:ج 8 ص 196 ح 21899، [5]المعجم الکبیر:ج 1 ص 236 ح 646.
9- (9) .الکافی:ج 6 ص 2 ح 2،کتاب من لا یحضره الفقیه:ج 3 [6] ص 164 ح 3598.
10- (10) .الکافی:ج 6 ص 4 ح 3، [7]عیون أخبار الرضا علیه السلام:ج 1 ص 30 ح 22 [8] عن جعفر بن خلف.

7:The Prophet )s.a.w.( said:A house that does not have children does not have blessings. (1)

8:The Prophet )s.a.w.( said:There is no child born in a family without the family gaining honor they did not previously enjoy. (2)

9:The Prophet )s.a.w.( said:The scent of a child is a breeze from Paradise. (3)

10:The Prophet )s.a.w.( said:A child for a father is a sweet-basil from Allah which he smells, and He has distri buted it among His worshi ppers. (4)

11:The Prophet )s.a.w.( said:A child is the fruit of the heart, and indeed it is the source of fear, envy and sorrow. (5)

12:The Prophet )s.a.w.( said:Verily, everything has a fruit, and the fruit of one's heart is his child. (6)

13:Musnad Ibn Hanbal, narrating from al-Ash'ath ibn Qays who said:I went to the Messenger of Allah )s.a.w.( accomp anied by the repr esentat ives of the tribe of Kindah and he asked me:Do you have a child?I answered:At the time I left home to come to you, a boy was born to me from the daughter of Jadd (7) , but I wished that instead of that I could satiate my family.The Prophet )s.a.w.( said:Never say that, because in children is the comfort of the eye ]if they stay alive[ and they are the cause of reward if they are taken away.However, if you say that they are the cause of fear and sorrow then yes they are the cause of fear and sorrow. (8)

14:Imām al-Sajjād )a.s.( said:A part of a man's happiness is having a child who assists him. (9)

15:Imām al-Kāzim )a.s.( said:A person is happy that can see a successor )offspring( for himself before his death. (10)

ص:27


1- (1).al-Firdaws, vol.5, p.953, h.5348, narrating from Ibn 'Abbās.Kanz al-'Ummāl, vol.61, p.472, h.52444.
2- (2) .al-Mu'jam al-Awsat, vol.7, p.442, h.5937.Tārikh Isbahān, vol.2, p.77, h.9311.Both narrating from Ibn 'Umar.
3- (3) .al-Mu'jam al-Awsat, vol.6, p.28, h.0685, narrating from Ibn 'Abbās.Rawdah al-Wā'izin, p.304.
4- (4) .'Uddah al-Dā'i, p.67.Bihār al-Anwār, vol.401, p.89, h.86.
5- (5) .Musnad Abu Ya'lā, vol.2, p.01, h.8201, narrating from Abu Sa'id.Kanz al-'Ummāl, vol.61, p.482, h.68444.
6- (6) .al-Firdaws, vol.1, p.402, h.977.Kanz al-'Ummāl, vol.61, p.754, h.51454, narrating from al-Bazzār, with 'tree' instead of 'thing'.Both narrating from Ibn 'Umar.
7- (7) .In some traditions instead of 'the daughter of Jadd', it says 'the daughter of Jamd', and he is Jamd ibn Walighah al-Kindi.
8- (8) .Musnad Ibn Hanbal, vol.8, p.691, h.99812.al-Mu'jam al-Kabir, vol.1, p.632, h.646.
9- (9) .al-Kāfi, vol.6, p.2, h.2.Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.461, h.8953.
10- (10) .al-Kāfi, vol.6, p.4, h.3.'Uyun Akhbār al-Ridā )a.s.(, vol.1, p.03, h.22.

16:الکافی عن بکر بن صالح: کَتَبتُ إلی أبِی الحَسَنِ علیه السلام:إنِّی اجتَنَبتُ طَلَبَ الوَلَدِ مُنذُ خَمسِ سِنینَ،و ذلِکَ أنَّ أهلی کَرِهَت ذلِکَ و قالَت:إنَّهُ یَشتَدُّ عَلَیَ تَربِیَتُهُم؛لِقِلَّةِ الشَّیءِ،فَما تَری؟

فَکَتَبَ علیه السلام إلَیَ:اُطلُبِ الوَلَدَ؛فَإِنَّ اللهَ عزوجل یَرزُقُهُم. (1)

17:الإمام الرضا علیه السلام: إنَّ اللهَ تَبارَکَ وتَعالی إذا أرادَ بِعَبدٍ خَیراً لَم یُمِتهُ حَتّی یُرِیَهُ الخَلَفَ (2). (3)

3/1:فَضلُ الوَلَدِ الصّالِحِ

18:رسول الله صلی الله علیه وآله: مِن سَعادَةِ الرَّجُلِ الوَلَدُ الصّالِحُ. (4)

19:عنه صلی الله علیه وآله: إنَّ الوَلَدَ الصّالِحَ رَیحانَةٌ مِن رَیاحینِ الجَنَّةِ. (5)

20:عنه صلی الله علیه وآله: الوَلَدُ الصّالِحُ رَیحانَةٌ مِنَ اللهِ ِ قَسَمَها بَینَ عِبادِهِ،وَإِنَّ رَیحانَتَیَ مِنَ الدُّنیا الحَسَنُ والحُسَینُ،سَمَّیتُهُما بِاسمِ سِبطَینِ مِن بَنی إسرائِیلَ:شَبَّراً و شَبیراً (6). (7)

21:عنه صلی الله علیه وآله: مِن نِعمَةِ اللهِ ِ عَلَی الرَّجُلِ أن یُشبِهَهُ وَلَدُهُ. (8)

22:الکافی عن محمّد بن سنان عمّن حدثه: کانَ عَلِیُّ بنُ الحُسَینِ علیه السلام إذا بُشِّرَ بِالوَلَدِ لَم یَسأَل أذَکَرٌ هُوَ أم انثی حَتّی یَقولَ:أسَوِیٌّ؟فَإن کانَ سَوِیّا قالَ:الحَمدُ للهِ ِِ الَّذی لَم یَخلُق مِنِّی شَیئا مُشَوَّهاً. (9)

ص:28


1- (1).الکافی:ج 6 ص 3 ح 7، [1]مکارم الأخلاق:ج 1 ص 480 ح 1664. [2]
2- (2) .روی الحدیث فی المصدر عن أبی الحسن علیه السلام ولم یصرّح بکونه الإمام الرضا علیه السلام،و لکن صرّح به فی مکارم الأخلاق علیه السلام. [3]
3- (3) .کتاب من لا یحضره الفقیه:ج 3 ص 481 ح 4690،مکارم الأخلاق:ج 1 ص 472 ح 1615 [4]
4- (4) .الکافی:ج 6 ص 3 ح 11 [5] عن السکونی عن الإمام الصادق علیه السلام و ح 6،عدّة الداعی:ص 76. [6]
5- (5) .الکافی:ج 6 ص 3 ح 10 [7] عن السکونی عن الإمام الصادق علیه السلام،کتاب من لا یحضره الفقیه:ج 3 ص 481 ح 4688.
6- (6) .شَبَّر وشَبیر،إسمان أتی بهما جبرئیل علیه السلام لرسول الله صلی الله علیه وآله،ومعادلاهما العربیان الحسن والحسین (تاریخ دمشق:ج 14 ص 119 ح 4313؛کشف الغمّة:ج 2 ص 151).
7- (7) .الکافی:ج 6 ص 2 ح 1 [8] عن السکونی عن الإمام الصادق علیه السلام.
8- (8) .الکافی:ج 6 ص 4 ح 1 [9] عن السکونی عن الإمام الصادق علیه السلام،کتاب من لا یحضره الفقیه:ج 3 ص 484 ح 4708،مکارم الأخلاق:ج 1 ص 477 ح 1645. [10]
9- (9) .الکافی:ج 6 ص 21 ح 1، [11]تهذیب الأحکام:ج 7 ص 439 ح 1754

16:al-Kāfi, narrating from Bakr ibn Sālih who wrote to Abu al-Hasan ]al-Kāzim[ )a.s.(:I have been avoiding having a child for five years, and it's because my wife does not like it and she says that it will be difficult to raise them due to lack of wealth.What is your opinion?He wrote back:Seek in having a child, for Allah will provide their sustenance. (1)

17:Imām al-Ridā (2) )a.s.( said:Indeed if Allah the Exalted wishes good for a servant, He will not cause him to die until He shows him an offspring. (3)

1/3:THE VIRTUE OF A RIGHTEOUS CHILD

18:The Prophet )s.a.w.( said:Among the happiness of a man is to have a righteous child. (4)

19:The Prophet )s.a.w.( said:A righteous child is indeed a flower from the flowers of Paradise. (5)

20:The Prophet )s.a.w.( said:A righteous child is a flower that Allah has distri buted among His creation, and verily my two flowers in this world are Hasan and Husain.I named them from the names of two children of Bani Isrāil, Shubbar and Shubair. (6) (7)

21:The Prophet )s.a.w.( said:From the blessings of Allah upon a man is that his child looks like him. (8)

22:al-Kāfi, narrating from Muhammad ibn Sanān, from someone who narrated to him that when: 'Ali ibn al-Husain ]al-Sajjād[ )a.s.( was given glad tidings about ]the birth of[ a child, he did not ask whether it was a boy or a girl rather he would ask:Is it healthy?If it was healthy, he would say:Praise be only to Allah who did not create anything unhealthy from me. (9)

ص:29


1- (1).al-Kāfi, vol.6, p.3, h.7.Makārim al-Akhlāq, vol.1, p.084, h.4661.
2- (2) .In Kitāb Man lā Yahdarhu al-Faqih this tradition is recorded from Abu al-Hasan )a.s.( with no mentioning of another name, but in Makārim al-Akhlāq it mentions the same tradition and ascribes it to Imām al-Ridā )a.s.(.
3- (3) .Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.184, h.0964.Makārim al-Akhlāq, vol.1, p.274, h.5161.
4- (4) .al-Kāfi, vol.6, p.3, h.11, narrating from al-Sakuni from Imām al-Sādiq )a.s.(, and h.6.'Uddah al-Dā'i, p.67.
5- (5) .al-Kāfi, vol.6, p.3, h.01, narrating from al-Sakuni from Imām al-Sādiq )a.s.(.Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.184, h.8864.
6- (6) .Shabbar and Shabir are the names of Aaron's children and they were two names which Gabriel brought for the Prophet of Allah, and their Arabic equivalent is Hasan and Husain.Tārikh Dimashq, vol.41, p.911, h.3134.Kashf al-Ghummah, vol.2, p.151.
7- (7) .al-Kāfi, vol.6, p.2, h.1, narrating from al-Sakuni from Imām al-Sādiq )a.s.(.
8- (8) .al-Kāfi, vol.6, p.4, h.1, narrating from al-Sakuni from Imām al-Sādiq )a.s.(.Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.484, h.8074.Makārim al-Akhlāq, vol.1, p.774, h.5461.
9- (9) .al-Kāfi, vol.6, p.12, h.1.Tahdhib al-Ahkām, vol.7, p.934, h.4571.

23:الإمام الباقر علیه السلام: مِن سَعادَةِ الرَّجُلِ أن یَکونَ لَهُ الوَلَدُ یُعرَفُ فیهِ شِبهُهُ،خَلقُهُ وخُلُقُهُ وشَمائِلُهُ. (1)

4/1:إلحاقُ ذُرِّیَّةِ المُؤمِنینَ بِهِمْ فِی الجَنَّةِ

(وَ الَّذِینَ آمَنُوا وَ اتَّبَعَتْهُمْ ذُرِّیَّتُهُمْ بِإِیمانٍ أَلْحَقْنا بِهِمْ ذُرِّیَّتَهُمْ وَ ما أَلَتْناهُمْ مِنْ عَمَلِهِمْ مِنْ شَیْءٍ کُلُّ امْرِئٍ بِما کَسَبَ رَهِینٌ ). 2

24:الإمام الصادق علیه السلام-فی قَولِ اللهِ: (وَ الَّذِینَ آمَنُوا وَ اتَّبَعَتْهُمْ ذُرِّیَّتُهُمْ بِإِیمانٍ أَلْحَقْنا بِهِمْ ذُرِّیَّتَهُمْ ) -: قَصَرَتِ الأبناءُ عَن عَمَلِ الآباءِ،فألحَقُوا الأبناءَ بِالآباءِ لِتَقَرَّ بِذلِکَ أعیُنُهُم. (2)

5/1:فَضْلُ تَحَمُّلِ أذَی الطِّفْلِ

25:الکافی عن محمّد بن مسلم: کُنتُ جالِساً عِندَ أبی عَبدِ اللهِ ِ علیه السلام إذ دَخَلَ یونسُ بنُ یَعقوبَ فَرَأیتُهُ یَئِنُّ،فَقالَ لَهُ أبو عَبدِ اللهِ ِ علیه السلام:ما لی أراکَ تَئِنُّ؟

قالَ:طِفلٌ لی تَأَذَّیتُ بِهِ اللَّیلَ أجمَعَ.

فَقالَ لَهُ أبو عَبدِ اللهِ ِ علیه السلام:یا یونُسُ،حَدَّثَنی أبی مُحَمَّدُ بنُ عَلِیّ،عَن آبائِهِ علیهم السلام،عَن جَدّی رَسولِ اللهِ صلی الله علیه وآله أنَّ جَبرَئیلَ نَزَلَ عَلَیهِ و رَسولُ اللهِ ِ وَ عَلِیّ صَلواتُ اللهِ ِ عَلَیهِما یئِنّانِ،فَقالَ جَبرَئیلُ علیه السلام:یا حَبیبَ اللهِ ِ،ما لی أراکَ تَئِنُّ؟

فَقالَ رَسولُ اللهِ صلی الله علیه وآله:طِفلانِ لَنا تَأَذَّینا بِبُکائِهِما.

ص:30


1- (1).الکافی:ج 6 ص 4 ح 2 [1] عن سدیر،مکارم الأخلاق:ج 1 ص 477 ح 1644 [2] عن الإمام الصادق علیه السلام.
2- (3) .الکافی:ج 3 ص 249 ح 5 [3] عن ابن بکیر،التوحید:ص 394 ح 7 عن أبی بکر الحضرمی.

23:Imām al-Bāqir )a.s.( said:From among the signs of a man's happiness is that his son is similar to him in body, morals and behavior. (1)

1/4:THE BELIEVERS\' OFFSPRING WILL BE WITH THEM IN HEAVEN

The faithful and their offspring who follow them in faith-We will make their offspring join them, and we will not stint anything from ]the reward of[ their deeds.Every man is a hostage to what he has earned. (2)

24:Imām al-Sādiq )a.s.( said, regarding Allah's saying:The faithful and their offspring who follow them in faith-We will make their offspring join them:The deeds of the offspring are less than that of their fathers, so the offspring will be joined their fathers to comfort them. (3)

1/5:THE VIRTUE OF TOLERATING THE TROUBLES OF A CHILD

25:al-Kāfi, narrating from Muhammad ibn Muslim who said: I was sitting in the presence of Imām al-Sādiq )a.s.( when Yunus ibn Ya'qub entered and I saw him wailing, so Abu 'Abdullah ]al-Sādiq[ )a.s.( asked him:Why do I see you wailing?

He said:Because of my child who disturbed me the whole night.

Abu 'Abdullah )a.s.( said to him:O Yunus! My father Muhammad ibn 'Ali narrated from his forefa thers )a.s.(, from my grandfa ther the Messenger of Allah )s.a.w.( that Gabriel descended onto the Messenger of Allah while he and 'Ali )a.s.( were upset, and Gabriel said:O beloved of Allah! Why do I see you upset?

The Prophet )s.a.w.( said:From two children who have troubled us with their crying.

Gabriel said:O Muhammad, be patient, for soon there will be followers sent for this group of people and if one of them weeps,

ص:31


1- (1).al-Kāfi, vol.6, p.4, h.2, narrationg form Sadir.Makārim al-Akhlāq, vol.1, p.774, h.4461, narrating from Imām al-Sādiq )a.s.(.
2- (2) .Qurān, 25:12.
3- (3) .al-Kāfi, vol.3, p.942, h.5, narrating from Ibn Bakir.al-Tawhid, p.493, h.7, narrating from Abu Bakr al-Hadrami.

فَقالَ جَبرَئیلُ:مَه یا مُحَمَّدُ،فإِنَّهُ سَیُبعَثُ لِهؤلاءِ القَومِ شیعَةٌ إذا بَکی أحَدُهُم فَبُکاؤُهُ«لا إله إِلَّا اللهُ ُ»إلی أن یَأتِیَ عَلَیهِ سَبعُ سِنینَ،فَإِذا جازَ السَّبعَ فَبُکاؤُهُ استِغفارٌ لِوالِدَیهِ إلی أن یأتِیَ عَلَی الحَدِّ،فَإِذا جازَ الحَدَّ فَما أتی مِن حَسَنَةٍ فَلِوالِدَیهِ،و ما أتی مِن سَیِّئَةٍ فَلا عَلَیهِما. (1)

6/1:کَثْرَةُ الأَولادِ

26:رسول الله صلی الله علیه وآله: تَزَوَّجوا بِکراً وَلوداً،و لا تَزَوَّجوا حَسناءَ جَمیلَةً عاقِراً؛فَإنِّی اباهی بِکُمُ الاُمَمَ یَومَ القِیامَةِ. (2)

27:عنه صلی الله علیه وآله: تَزَوَّجُوا الوَدودَ الوَلودَ؛فَإنّی مُکاثِرٌ بِکُمُ الاُمَمَ یَومَ القِیامَةِ. (3)

28:عنه صلی الله علیه وآله: دَعُوا الحَسناءَ العاقِرَ،و تَزَوَّجُوا السَّوداءَ الوَلودَ؛فَإنِّی اکاثِرُ بِکُمُ الاُمَمَ یَومَ القِیامَةِ. (4)

29:عنه صلی الله علیه وآله: أکثِرُوا الوَلَدَ اکاثِر بِکُمُ الاُمَمَ غَداً. (5)

30:الإمام الصادق علیه السلام: لَمّا لَقِیَ یوسُفُ أخاهُ قالَ لَهُ:یا أَخی کَیفَ استَطَعتَ أن تَتَزوَّجَ النِّساءَ بَعدی؟

قالَ:إنَّ أبی أمَرَنی و قالَ:إنِ استَطَعتَ أن تَکونَ لَکَ ذُرِّیَّةٌ تُثقِلُ الأَرضَ بِالتَّسبیحِ فَافعَل. (6)

ص:32


1- (1).الکافی:ج 6 ص 52 ح 5، [1]عوالی اللآلی:ج 3 ص 284 ح 23. [2]
2- (2) .الکافی:ج 5 ص 333 ح 2 [3] عن محمّد بن مسلم عن الإمام الباقر علیه السلام.
3- (3) .تاریخ بغداد:ج 12 ص 377 ح 6829 [4] عن ابن عمر،کنز العمّال:ج 16 ص 302 ح 44598 عن عمر.
4- (4) .المصنّف لعبد الرزاق:ج 6 ص 160 ح 10343 عن محمد بن سیرین،کنز العمّال:ج 16 ص 293 ح 44545 نقلاً عن الترمذی.
5- (5) .الکافی:ج 6 ص 2 ح 3 [5] عن محمد بن مسلم عن الإمام الصادق علیه السلام،الخصال:ص 615 وفیه«اطلبوا»بدل«اکثروا».
6- (6) .الکافی:ج 6 ص 2 ح 4 [6] عن عبدالله بن سنان،عوالی اللآلی:ج 3 ص 288 ح 36 [7] من دون إسناد الی أحدٍ من اهل البیت.

his crying will be like uttering 'There is no god but Allah' until he becomes seven years old, and from seven years old on until he reaches puberty, his crying will be seeking forgiv eness for his parents, and when he passes his age of puberty, every good deed he performs will be ]a reward[ for his parents, but any bad act he commits will not affect them. (1)

1/6:ABUNDANT CHILDREN

26:The Prophet )s.a.w.( said:Marry a virgin and fertile woman and do not marry a good and beautiful barren, for I will boast of you ]your abundance[ over other nations on Judgment Day. (2)

27:The Prophet )s.a.w.( said:Marry a kind and fertile woman, for I will be proud of you ]your abundance[ over other nations on Judgment Day. (3)

28:The Prophet )s.a.w.( said:Leave the beautiful and barren and marry the unattra ctive and fertile, as I will boast of you ]your abundance[ over other nations on Judgment Day. (4)

29:The Prophet )s.a.w.( said:Increase your children, for tomorrow I will boast of your abundance over other nations. (5)

30:Imām al-Sādiq )a.s.( said:When Yusuf )a.s.( met his brother ]Benjamin[, he told him:O brother! How could you marry women after ]losing[ me?

He said:My father commanded me, saying:If you are able to have an offspring who will add to the value of the land by glorifying ]Allah[, then do so. (6)

ص:33


1- (1).al-Kāfi, vol.6, p.25, h.5.'Awāli al-La'āli, vol.3, p.482, h.32.
2- (2) .al-Kāfi, vol.5, p.333, h.2, narrating from Muhammad ibn Muslim from Imām al-Bāqir )a.s.(.
3- (3) .Tārikh Baghdād, vol.21, p.773, h.9286, narrating from Ibn 'Umar.Kanz al-'Ummāl, vol.61, p.203, h.89544, narrating from 'Umar.
4- (4) .al-Musannaf, by 'Abd al-Razzāq, vol.6, p.061, h.34301, narrating from Ibn Sirin.Kanz al-'Ummāl, vol.61, p.392, h.54544, narrating from al-Tirmidhi.
5- (5) .al-Kāfi, vol.6, p.2, h.3, narrating from Muhammad ibn Muslim from Imām al-Sādiq )a.s.(.al-Khisāl, p.516, with 'seek' instead of 'increase'.
6- (6) .al-Kāfi, vol.6, p.2, h.4, narrating from 'Abdullah ibn Sinān.'Awāli al-La'āli, vol.3, p.882, h.63, without mentioning the chain of narrators to the Infallible)a.s.(.

7/1:فَضلُ البَناتِ

31:رسول الله صلی الله علیه وآله: مِن یُمنِ المَرأةِ أن یَکونَ بِکرُها جارِیَةً. (1)

32:عنه صلی الله علیه وآله: ریح الوَلَدِ مِن ریحِ الجَنَّةِ،و لا یُحِبُّ البَناتَ إلّا مُؤمِنٌ. (2)

33:الإمام الصادق علیه السلام: البَنونَ نَعیمٌ،وَ البَناتُ حَسَناتٌ،وَ اللهُ ُ یَسألُ عَنِ النَّعیمِ،و یُثیبُ عَلَی الحَسَناتِ (3). (4)

8/1:ثَوابُ تَربِیَةِ البَناتِ

34:رسول الله صلی الله علیه وآله: نِعمَ الوَلَدُ البَناتُ المُخَدَّراتُ،مَن کانَت عِندَهُ واحِدَةٌ جَعَلَهَا اللهُ ُ سِتراً لَهُ مِنَ النّارِ،وَ مَن کانَت عِندَهُ اثنَتانِ أَدخَلَهُ اللهُ بِهِمَا الجَنَّةَ،وَ إِن کُنَّ ثَلاثا أو مِثلَهُنَّ مِنَ الأخَواتِ،وَضَعَ عَنهُ الجِهادَ وَ الصَّدَقَةَ. (5)

35:عنه صلی الله علیه وآله: البَناتُ هُنَّ المُشفِقاتُ المُجَهِّزاتُ المُبارَکاتُ،مَن کانَت لَهُ ابنَةٌ واحِدَةٌ جَعَلَهَا اللهُ لَهُ سِترا مِنَ النّارِ،و مَن کانَت عِندَهُ ابنَتانِ ادخِلَ الجَنَّةَ بِهِما،و مَن کانَت عِندَهُ ثَلاثُ بَناتٍ أو مِثلُهُنَّ مِنَ الأخَواتِ وُضِعَ عَنهُ الجِهادُ وَ الصَّدَقَةُ. (6)

36:عنه صلی الله علیه وآله: مَن عالَ جَارِیَتَینِ حَتَّی تُدرِکا دَخَلتُ الجَنَّةَ أنا وَ هُوَ کَهاتَینِ وَأشارَ بِإصبَعَیهِ السَّبّابَةِ وَالوُسطی. (7)

ص:34


1- (1).الجعفریّات:ص 99 [1] عن الامام الکاظم عن آبائه علیهم السلام،النوادر للراوندی:ص 151 ح220.
2- (2) .الفردوس:ج 2 ص 272 ح 3263 عن عائشة.
3- (3) .هذا الکلام یعنی أنّ تربیة البنت هی نوع من العبادة والعمل الصالح.
4- (4) .الکافی:ج 6 ص 7 ح 12 [2] عن أحمد بن الفضل.
5- (5) .مکارم الأخلاق:ج 1 ص 472 ح 1613، [3]روضة الواعظین:ص 404. [4]
6- (6) .کنز العمّال:ج 16 ص 454 ح 45399 نقلاً عن الدیلمی عن أنس.
7- (7) .المستدرک علی الصحیحین:ج 4 ص 196 ح 7350،الأدب المفرد:ص 264 ح894 [5] کلاهما عن أنس،جامع الأخبار:ص 285 ح 766 [6] عن أنس.

1/7:THE VIRTUE OF GIRLS

31:The Prophet )s.a.w.( said:From among the blessings of a woman is that her first child is a girl. (1)

32:The Prophet )s.a.w.( said:The scent of a child is from the scent of Paradise, and no one likes girls other than a believer. (2)

33:Imām al-Sādiq )a.s.( said: Sons are bounties and daughters are rewards, (3) and Allah asks about the bounties and recomp enses for the rewards. (4)

1/8:THE REWARD OF UPBRINGING GIRLS

34:The Prophet )s.a.w.( said:What blessed children are girls who are chaste.Whoever has one of them, Allah will appoint her as a shield for him against Hellfire.Whoever has two, Allah will make him enter Paradise because of them, and if he has three, or like them but sisters, the obligation of ]recomm ended[ jihad and charity will be removed from him. (5)

35:The Prophet )s.a.w.( said:Girls are sympat hetic, helpful, and blessed.Whoever has one of them, Allah will appoint her as a shield for him against Hellfire.Whoever has two, Allah will make him enter Paradise because of them, and if he has three, or like them but sisters, the obligation of ]recomme nded[ jihād and charity will be removed from him. (6)

36:The Prophet )s.a.w.( said:Whoever raises two girls until they grow up, he and I will enter Paradise like this-putting his )s.a.w.( index and middle fingers together-. (7)

ص:35


1- (1).al-Ja'fariyāt, p.99, narrating from al-Imām al-Kāzim )a.s.( from his foref athers )a.s.( al-Nawādir, by al-Rāwandi, p.151, h.022.
2- (2) .al-Firdaws, vol.2, p.272, h.3623, narrating from 'A'ishah.
3- (3) .Meaning that having daughters is an act of worship that will be rewarded for.
4- (4) .al-Kāfi, vol.6, p.7, h.21, narrating from Ahmad bin al-Fadl.
5- (5) .Makārim al-Akhlāq, vol.1, p.274, h.3161.Rawdah al-Wā'izin, p.404.
6- (6) .Kanz al-'Ummāl, vol.61, p.454, h.99354, narrating from al-Dailami from 'Anas.
7- (7) .al-Mustadrak 'alā al-Sahihain, vol.4, p.691, h.0537.al-Adab al-Mufrad, p.462, h.498.Both narrating from 'Anas.Jāmi' al-Akhbār, 582, h.667, narrating from 'Anas.

37:عنه صلی الله علیه وآله: مَن عالَ ثَلاثَ بَناتٍ حَتّی یُبنیهُنَّ،کُنَّ لَهُ حِجابا مِنَ النّارِ. (1)

9/1:رِعایَةُ الإِناثِ مِنَ الأولادِ

38:رسول الله صلی الله علیه وآله: مَن دَخَلَ السّوقَ فَاشتَری تُحفَةً،فحَمَلَها إلی عِیالِهِ،کانَ کَحامِلِ صَدَقَةٍ إلی قَومٍ مَحاویجَ،و لیَبدَأ بِالإِناثِ قَبلَ الذُّکورِ؛فَإنَّهُ مَن فَرَّحَ انثی فَکَأنَّما عَتَقَ رَقَبَةً مِن وُلدِ اسماعیلَ،و مَن أقَرَّ بِعَینِ ابنٍ فَکَأنَّما بَکی مِن خَشیَةِ اللهِ ِ،وَ مَن بَکی مِن خَشیَةِ اللهِ ِ أدخَلَهُ اللهُ ُ جَنّاتِ النَّعیمِ. (2)

10/1:ذَمُّ کَراهَةِ البَناتِ

39:رسول الله صلی الله علیه وآله: لا تَکرَهُوا البَناتِ؛فَإنَّهُنَّ المُؤنِساتُ الغالِیاتُ. (3)

40:کتاب من لا یحضره الفقیه: بُشِّرَ النَّبِیُّ صلی الله علیه وآله بِابنَةٍ فَنَظَرَ فی وُجوهِ أصحابِهِ،فَرَاَی الکَرَاهَةَ فیهِم،فَقالَ:ما لَکُم؟رَیحانَةٌ أشَمُّها،وَ رِزقُها عَلَی اللهِ عزوجلِ. (4)

41:الکافی عن الجارود بن المنذر: قالَ لی أبو عَبدِ اللهِ ِ علیه السلام:بَلَغَنی أنَّهُ وُلِدَ لَکَ ابنَةٌ فَتَسخَطُها! وَما عَلَیکَ مِنها؟! رَیحانَةٌ تَشَمُّها،وَقَد کُفِیتَ رِزقَها،و قَد کانَ رَسولُ اللهِ صلی الله علیه وآله أبا بَناتٍ. (5)

42:الکافی عن إبراهیم الکرخی عن ثقة حدّثه من أصحابنا: تَزَوَّجتُ بِالمَدینَةِ،فَقالَ لی أبو عَبدِ اللهِ ِ علیه السلام:کَیفَ رَأیتَ؟

ص:36


1- (1).تاریخ بغداد:ج 8 ص 316 [1] عن أنس،کنز العمّال:ج 16 ص 451 ح 45385.
2- (2) .ثواب الأعمال:ص239 ح1،الأمالی للصدوق:ص672 ح 904 [2] کلاهما عن ابن عبّاس.
3- (3) .مسند ابن حنبل:ج 6 ص 134 ح 17378، [3]المعجم الکبیر:ج 17 ص 310 ح 856 کلاهما عن عقبة بن عامر،کنزالعمّال:ج 16 ص 449 ح 45374.
4- (4) .کتاب من لا یحضره الفقیه:ج 3 ص 481 ح 4693،ثواب الأعمال:ص 239 ح 2 وفیه«بفاطمة»بدل«بابنة».
5- (5) .الکافی:ج 6 ص 6 ح 9. [4]

37:The Prophet )s.a.w.( said:He who raises three daughters until they marry will be veiled by them from Hellfire. (1)

1/9:TAKING CARE OF DAUGHTERS

38:The Prophet )s.a.w.( said:He who goes to the market and buys a present and takes it to his family is like one who carries charity to a needy group.He should begin with the females before the males, because whoever makes a female happy is as if he has freed a slave from among the offspring of Ismā'il.He who comforts his son is as if he has wept out of fear of Allah, and he who weeps out of fear of Allah, He will make him enter the blissful Paradise. (2)

1/01:AFFECTION TOWARDS GIRLS

39:The Prophet )s.a.w.( said:Do not hate girls because they are precious friendly companions. (3)

40:Kitāb Man lā Yahduruhu alFaqih:The Prophet )s.a.w.( was informed of the birth of a daughter, and so he looked at the faces of his companions and saw disple asure in them.He said:What is the matter with you?She is a flower which I smell, and her sustenance is from Allah the Exalted'. (4)

41:al-Kāfi, narrating from al-Jārud ibn al-Mundhir who said: Abu 'Abdullah ]al-Sādiq[ )a.s.( said to me:I have been informed that a daughter was born to you and you feel resentful to her.What harm can she bring to you?She is a flower which you smell and you have been guaranteed her sustenance, and the Messenger of Allah )s.a.w.( himself was the father of ]a few[ daughters. (5)

42:al-Kāfi, narrating from Ibrāhim al-Karkhi from a trustw orthy person from among our ]Shi'a[ companions who said I got married in Medina and Abu 'Abdullah ]al-Sādiq[ )a.s.( asked me:How did you find marriage?

ص:37


1- (1).Tārikh Baghdād, vol.8, p.613, narrating from 'Anas.Kanz al-'Ummāl, vol.61, p.154, h.58354.
2- (2) .Thawāb al-A'māl, p.932.h.1, al-Amāli, by al-Saduq, p.276, h.409.Both narrating from Ibn 'Abbās.
3- (3) .Musnad Ibn Hanbal, vol.6, p.431, h.87371.al-Mu'jam al-Kabir, vol.71, p.013, h.658, narrating from 'Aqbah ibn 'Amir.Kanz al-'Ummāl, vol.61, p.944, h.47354.
4- (4) .Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.184, h.3964.Thawāb al-A'māl, p.932, h.2, with 'of Fātimah' instead of 'of a daughter'.
5- (5) .al-Kāfi, vol.6, p.6, h.9.

قُلتُ:ما رَأی رَجُلٌ مِنْ خَیرٍ فی امرَأَةٍ إلّا وَقَد رَأیتُهُ فیها،ولکِن خانَتنی!

فَقالَ:وَما هُوَ؟

قُلتُ:وَلَدَت جَارِیَةً.

قالَ:لَعَلَّکَ کَرِهتَها،إنَّ اللهَ عزوجلَ یَقولُ: (آباؤُکُمْ وَ أَبْناؤُکُمْ لا تَدْرُونَ أَیُّهُمْ أَقْرَبُ لَکُمْ نَفْعاً) 1. 2

43:کشف الغمّة عن أیُّوب بن نوح: کانَ لِیَحیَی بنِ زَکَرِیّا حَملٌ،فَکَتَبَ إلَیهِ [أی إلَی الإِمامِ الهادی علیه السلام ]:إنَّ لی حَملاً فَادعُ اللهَ َ أن یَرزُقَنی ابناً.

فَکَتَبَ إلَیهِ:رُبَّ ابنَةٍ خَیرٌ مِن ابنٍ،فَوُلِدَت لَهُ ابنةٌ. (1)

11/1:ذَمُّ الوَلَدِ السَّوءِ

44:الإمام علیّ علیه السلام: وَلَدُ السّوءِ یَهدِمُ الشَّرَفَ،وَ یَشینُ السَّلَفَ. (2)

45:عنه علیه السلام: وَلَدُ السّوءِ یَعِرُّ (3)السَّلَفَ،و یُفسِدُ الخَلَفَ. (4)

46:عنه علیه السلام: وَلَدٌ عَقُوقٌ مِحنَةٌ وشُؤمٌ. (5)

47:عنه علیه السلام: أشَدُّ المَصائِبِ سوءُ الخَلَفِ. (6)

ص:38


1- (3) .کشف الغمّة:ج 3 ص 175،بحار الأنوار:ج 50 ص 177. [1]
2- (4) غرر الحکم:ح 10065.
3- (5) .المَعَرَّةُ:الأمر القبیح المکروه و الأذی ( النهایة:ج 3 ص 205« [2]عرر»).
4- (6) .غرر الحکم:ح 10066،عیون الحکم والمواعظ:ص 503 ح 9224 وفیه«یضر»بدل«یعر».
5- (7) .غرر الحکم:ح 10072، [3]عیون الحکم والمواعظ:ص 504 ح 9247.
6- (8) .غرر الحکم:ح 2963. [4]

said:There is no man that has found any good in a woman in the way I saw in her, but she betrayed me.

He asked:What betrayal was it?

I answered:She gave birth to a female.

He said:It seems that you hate her.Allah says:your parents and your children-you do not know which of them is likelier to be beneficial for you. (1) (2)

43:Kashf al-Ghummah, narrating from Ayyub ibn Nuh who said: Yahyā ibn Zachariah ]his wife[ was expecting a child, so he wrote to him ]i.e.Imām al-Hādi[ )a.s.(, saying:I am expecting a newborn, so please beseech Allah to grant me a son.

He ]the Imām[ )a.s.( wrote back to him:Many a time it is that a daughter is better than a son! And a daughter was born to him. (3)

1/11:THE BANE OF A BAD CHILD

44:Imām 'Ali )a.s.( said:A bad child destroys honor and denigrates the ancestors. (4)

45:Imām 'Ali )a.s.( said:A bad child disgraces the ancestors and destroys the offspring. (5)

46:Imām 'Ali )a.s.( said:A disobe dient child is ]the cause of[ trouble and misfortune. (6)

47:Imām 'Ali )a.s.( said:The worst of calamities is a bad offspring. (7)

ص:39


1- (1).Qurān, 4:11.
2- (2) .al-Kāfi, vol.6, p.4, h.1.
3- (3) .Kashf al-Ghummah, vol.3, p.571.Bihār al-Anwār, vol.05, p.771.
4- (4) .Ghurar al-Hikam, h.56001.
5- (5) .Ghurar al-Hikam, h.66001.'Uyun al-Hikam wa al-Mawā'iz, p.305, h.4229, with 'harms' instead of 'disgraces'.
6- (6) .Ghurar al-Hikam, h.27001.'Uyun al-Hikam wa al-Mawā'iz, p.405, h.7429.
7- (7) .Ghurar al-Hikam, h.3692.

48:عنه علیه السلام: شَرُّ الأولادِ العاقُّ. (1)

49:الإمام الصادق علیه السلام: إیّاکُم أن تَعمَلوا عَمَلاً یُعیِّرونا بِهِ،فَإِنَّ وَلَدَ السَّوءِ یُعَیَّرُ والِدُهُ بِعَمَلِهِ. (2)

12/1:طَلَبُ الاُسْرَةِ الصّالِحَةِ مِنَ اللهِ

50:الکافی عن أبی بصیر: قالَ لی أبو عَبدِ اللهِ علیه السلام:إذا تَزَوَّجَ أحدُکُم کَیفَ یَصنَعُ؟

قُلتُ:لا أدری.

قالَ:إذا هَمَّ بِذلِکَ فَلیُصَلِّ رَکعتَینِ،ویَحمَدِ اللهَ َ،ثُمَّ یَقولُ:اللّهُمَّ إنِّی اریدُ أن أتَزَوَّجَ فَقَدِّر لِی مِنَ النِّساءِ أَعَفَّهُنَّ فَرجاً،و أحفَظَهُنَّ لی فی نَفسِها و فی مالی،وأوسَعَهُنَّ رِزقاً،وأعظَمَهُنَّ بَرَکَةً،و قَدِّر لی وَلَداً طَیِّبا تَجعَلُهُ خَلَفاً صَالِحاً فِی حَیاتی وَبَعدَ مَماتِی. (3)

ص:40


1- (1).غرر الحکم:ح 5688.
2- (2) الکافی:ج 2 ص 219 ح 11 [1] عن هشام الکندی.
3- (3) .الکافی:ج 3 ص 481 ح 2،کتاب من لا یحضره الفقیه:ج 3 [2] ص 394 ح 4387 وفیه«قیّض»بدل«قدر».

48:Imām 'Ali )a.s.( said:The worst of children is a disobe dient one. (1)

49:Imām al-Sādiq )a.s.( said:Beware of doing acts that would make others scorn us, for a father is scorned due to the acts of his bad child. (2)

1/21:BESEECHING ALLAH FOR A RIGHTEOUS FAMILY

50:al-Kāfi, narrating from Abu Basir: Imām al-Sādiq )a.s.( told me:If one of you get married, what does he do?

I said:I do not know.

He )a.s.( said:When a person decides to get married, he should perform two units of prayer, praise Allah, and then say:O Allah! I wish to get married, so appoint for me from among the women a wife who is the most chaste, the most protective of her self and of my wealth, the most affluent in her sustenance and the greatest among them in blessings.And grant me a pure child and make him be a righteous successor both in my life and after my death. (3)

ص:41


1- (1).Ghurar al-Hikam, h.8865.
2- (2) .al-Kāfi, vol.2, p.912, h.11, narrating from Hāshim al-Kindi.
3- (3) .al-Kāfi, vol.3, p.184, h.2.Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.493, h.7834, with 'ordain' instead of 'grant'.

الفصل الثّانی:الوِراثَةُ

1/2:العِرْقُ دَسَّاسٌّ

51:رسول الله صلی الله علیه وآله انظُر فی أیِ ّ نِصابٍ (1)تَضَعُ وَلَدَکَ؛فَإِنَّ العِرقَ دَسَّاسٌ (2). (3)

52:عنه صلی الله علیه وآله: النّاسُ مَعادِنُ،وَ العِرقُ دَسّاسٌ، (4)وأدَبُ السّوءِ کَعِرقِ السّوءِ. (5)

53:عنه صلی الله علیه وآله: تَزَوَّجُوا فی الحِجرِ الصّالِحِ؛فَإِنَّ العِرقَ دَسّاسٌ. (6)

54:عنه صلی الله علیه وآله: تَخَیَّروا لِنُطَفِکُم؛فَإِنَّ النِّساءَ یَلِدنَ أشباهَ إخوانِهِنَّ وأخَواتِهِنَّ. (7)

55:الإمام علیّ علیه السلام: إیّاکُم و تَزویجَ الحَمقاءِ؛فَإِنَّ صُحبَتَها بَلاءٌ،و وُلدَها ضَیاعٌ. (8)

ص:42


1- (1).نِصاب کلّ شیء:أصلُه یقال:فلان یرجع إلی نِصاب صدق،وأصلُه:مَنبِتُه ومحتِدُهُ ( لسان العرب:ج 1 ص 761« [1]نصب»).
2- (2) .دَسّه یدُسّه دسّا:إذا أدخله فی الشیء ( النهایة:ج 2 ص 117« [2]دسس»).
3- (3) .مسند الشهاب:ج 1 ص 371 ح 638،کنز العمّال:ج 15 ص 855 ح 43400 نقلاً عن الدیلمی وکلاهما عن ابن عمر.
4- (4) .العِرْق دسّاس:أی دخّال،لأنّه ینزع فی خفاء ولُطف.
5- (5) .شعب الإیمان:ج 7 ص 455 ح 10974، [3]الفردوس:ج 4 ص 299 ح 6878 کلاهما عن ابن عبّاس،کنز العمّال:ج 3 ص 442 ح 7360.
6- (6) .الفردوس:ج 2 ص 51 ح 2291 عن أنس،کنز العمّال:ج 16 ص 296 ح 44559،مکارم الأخلاق:ج 1 ص432 ح 1474 [4] عن الإمام الصادق علیه السلام.
7- (7) .تاریخ دمشق:ج 52 ح ص 362 ح 11068 عن عائشة،کشف الخفاء:ج 2 ص 339 ح 2917.
8- (8) .الکافی:ج 5 ص 353 ح 1، [5]تهذیب الأحکام:ج 7 ص 406 ح 31 کلاهما عن السکونی عن الإمام الصادق علیه السلام.

CHAPTER TWO:HEREDITY

2/1:BLOOD IS EFFECTIVE

51:The Prophet )s.a.w.( said:Look into what womb you are going to put your child in, as indeed blood (1) is effective. (2)

52:The Prophet )s.a.w.( said:People are ]like[ mines; and blood is effective and having bad manners is like a bad origin. (3)

53:The Prophet )s.a.w.( said:Marry from a righteous family because indeed blood is effective. (4)

54:The Prophet )s.a.w.( said:Choose ]the righteous womb[ for your sperm, for indeed women bear children that are similar to their brothers and sisters. (5)

55:Imām 'Ali )a.s.( said:Beware of marrying a fool, for her compan ionship is trial and her children are a loss. (6)

ص:43


1- (1).The Arabic word 'irq literally means a blood-vein, but in these traditions it refers to the genetical influence.In the modern context it could be known as genes.]Ed.[.
2- (2) .Musnad al-Shihāb, vol.1, p.173, h.836.Kanz al-'Ummāl, vol.51, p.558, h.00434, narrating from al-Dailami.Both narrating from Ibn 'Umar.
3- (3) .Shu'ab al-Imān, vol.7, p.554, h.47901.al-Firdaws, vol.4, p.992, h.8786.Both narrating from Ibn 'Abbās.Kanz al-'Ummāl, vol.3, p.244, h.0637.
4- (4) .al-Firdaws, vol.2, p.15, 1922 Kanz al-'Ummāl, vol.61, p.692, h.95544.Makārim al-Akhlāq, vol.1, p.234, h.4741, narrating from Imām al-Sādiq )a.s.(.
5- (5) .Tārikh Dimashq, vol.25, p.263, h.86011, narrating from 'A'ishah.Kashf al-Khafā', vol.2, p.933, h.7192.
6- (6) .al-Kāfi, vol.5, p.353, h.1.Tahdhib al-Ahkām, vol.7, p.604, h.13.Both narrating from al-Sakuni from Imām al-Sādiq )a.s.(.

56:الإمام الصادق علیه السلام: تَجِبُ لِلوَلَدِ عَلی والِدِهِ ثَلاثُ خِصالٍ:اختِیارُهُ لِوالِدَتِهِ،و تَحسینُ اسمِهِ،وَ المُبالَغَةُ فی تَأدیبِهِ. (1)

2/2:دَوْرُ الوِرَاثَةِ فی خَلقِ المَولودِ

57:الإمام علیّ علیه السلام: أقبَلَ رَجُلٌ مِنَ الأنصارِ إلی رَسولِ الله صلی الله علیه وآله فَقالَ:یا رَسولَ اللهِ،هذِهِ بِنتُ عَمِّی،و أَنَا فُلانُ ابنُ فُلانٍ،حَتّی عَدَّ عَشَرَةَ آباءٍ،و هِیَ فُلانَةُ بِنتُ فُلانٍ حَتّی عَدَّ عَشَرَةَ آباءٍ،لَیسَ فی حَسَبی ولا حَسَبِها حَبَشِیٌّ،و إنَّها وَضَعَت هذَا الحَبَشِیَّ!

فَأطرَقَ رَسولُ اللهِ صلی الله علیه وآله طَویلاً،ثُمَّ رَفَعَ رَأسَهُ فَقالَ:إنَّ لَکَ تِسعَةً وَ تِسعینَ عِرقاً،و لَها تِسعَةً وَ تِسعینَ عِرقاً،فَإِذَا اشتَمَلتَ اضطَرَبَتِ العُروقُ،و سَألَ اللهَ عزوجل کُلُّ عِرقٍ مِنها أن یُذهِبَ الشَّبَهَ إلَیهِ،قُم فَإِنَّهُ وَلَدُکَ،و لَم یَأتِکَ إلّا مِن عِرقٍ مِنکَ أو عِرقٍ مِنها.

قالَ:فَقامَ الرَّجُلُ و أخَذَ بِیَدِ امرَأَتِهِ،و ازدادَ بِها و بِوَلَدِها عُجباً. (2)

58:الإمام الباقر علیه السلام: أتی رَجُلٌ مِنَ الأنصارِ رَسولَ اللهِ صلی الله علیه وآله،فَقالَ:هذهِ ابنَةُ عَمِّی وامرَأتی لا أعلَمُ إلّا خَیراً،وَ قَد أتَتنی بِوَلَدٍ شَدیدِ السَّوادِ،مُنتَشِرِ المِنخِرَینِ،جَعدٍ، (3)قَطَطٍ، (4)أفطَسِ (5)الأنفِ،لا أعرِفُ شِبهَهُ فی أخوالی ولا فی أجدادی!

فَقالَ لاِمرَأَتِهِ:ما تَقولینَ؟قالَت:لا وَ الّذی بَعَثَکَ بِالحَقِّ نَبِیّاً،ما أقعَدتُ مَقعَدَهُ مِنّی مُنذُ مَلَکَنی أحَداً غَیرَهُ.

ص:44


1- (1).تحف العقول:ص 322،بحار الأنوار:ج 78 ص 236 ح 67. [1]
2- (2) .الجعفریّات:ص 90، [2]النوادر:ص 178 ح 297 [3] کلاهما عن الإمام الکاظم عن آبائه علیهم السلام.
3- (3) .جَعْدِ:جَعْدُ الشعر ضدّ السبط،و الجَعْدُ:القصیر المُتَردِّدُ الخَلْق (النهایة:ج 1 ص 275« [4]جعد»).
4- (4) .القَطَطُ:شدید الجَعود (النهایة:ج 4 ص 80«قطط»).
5- (5) .الفَطَسُ:عِرَضُ قَصَبَةِ الأنف ( لسان العرب:ج 6 ص 164« [5]فطس»).

56:Imām al-Sādiq )a.s.( said:There are three things incumbent on the father in regard to the child:to choose a good mother for him, to give him a good name, and to do his best in discip lining him. (1)

2/2:HEREDITY AND THE CHILD

57:Imām 'Ali )a.s.( said:A man from the Ansār came to the Messenger of Allah )s.a.w.( and said:O Messenger of Allah )s.a.w.(! This is my uncle's daughter, and I am so and so, son of so and so-until he mentioned up to ten of his forefa thers-, and she is so and so, daughter of so and so-also mentioning up to ten of her forefa thers-, and there is no black person in my ancestors nor in her ancestors, but she has given birth to a black child!

The Messenger of Allah )s.a.w.( cast down his head for a long while, and then he raised his head and said:Verily, you have ninety nine irq ]roots )genes( that transfer people's characte ristics to future genera tions[ and she also has ninety nine irq.When you copulate with her, the irq will move and every irq asks Allah Almighty for the child to be similar to it.Stand up, as it is indeed your child and it came from either an irq of you or of her.He ]Imām 'Ali[ )a.s.( said:The man stood up and took the hand of his wife while his happiness with his wife and child increased. (2)

58:Imām al-Bāqir )a.s.( said:One of the Companions of the Messenger of Allah )s.a.w.( came to him and said:This is my uncle's daughter and my wife.I know nothing but good about her.She has brought me a child that is extremely black with large nostrils, fuzzy hair and a flat nose.I know similar to him neither among my uncles nor my ancestors.

ص:45


1- (1).Tuhaf al-'Uqul, p.223.Bihār al-Anwār, vol.87, p.632, h.76.
2- (2) .Ja'fariyāt, p.09.al-Nawādir, p.871, h.792.Both narrating from Imām al-Kāzim )a.s.( from his forefat hers )a.s.(.

قال:فَنَکَسَ رَسولُ اللهِ ِ بِرَأسِهِ مَلِیّاً،ثُمَّ رَفَعَ بَصَرَهُ إلَی السَّماءِ،ثُمَّ أقبَلَ عَلَی الرَّجُلِ فَقالَ:یا هذا،إنَّهُ لَیسَ مِن أحَدٍ إلّا بَینَهُ و بَینَ آدمَ تِسعَةٌ و تِسعونَ عِرقاً،کُلُّها تَضرِبُ فِی النَّسَبِ،فَإِذا وَقَعَتِ النُّطفَةُ فِی الرَّحِمِ اضطَربَت تِلکَ العُروقُ؛تَسأَلُ اللهَ َ الشُّبهَةَ (1)لَها،فَهذا مِن تِلکَ العُروقِ الَّتی لَم یُدرِکها أجدادُکَ و لا أجدادُ أجدادِکَ،خُذ إلَیکَ ابنَکَ.فَقالَتِ المَرأَةُ:فَرَّجتَ عَنّی یا رَسُولَ اللهِ ِ. (2)59:الإمام الصادق علیه السلام: إنَّ اللهَ عزوجل خَلَقَ لِلرَّحِمِ أربَعَةَ أوعِیَةٍ،فَما کانَ فِی الأوَّلِ فَلِلأبِ،وما کانَ فِی الثّانی فَلِلاُمِّ،و ما کانَ فِی الثّالِثِ فَلِلعُمومَةِ،وَ ما کانَ فِی الرّابِعِ فَلِلخُؤُولَةِ. (3)

60:عنه علیه السلام: إنَّ اللهَ َ تبارَکَ وتعالی إذا أرادَ أن یَخلُقَ خَلقاً جَمَعَ کُلَّ صورَةٍ بَینَهُ و بَینَ آدَمَ،ثُمَّ خَلَقَهُ عَلی صُورَةِ إحداهُنَّ،فَلا یَقولَنَّ أحَدٌ لِوَلَدِهِ:هذا لا یُشبِهُنی ولا یُشبِهُ شَیئاً مِن آبائی. (4)

3/2:دَوْرُ الوِرَاثَةِ فی خُلُقِ المَوْلودِ

61:الإمام علیّ علیه السلام: حُسنُ الأخلاقِ بُرهانُ کَرَمِ الأَعراقِ. (5)

62:عنه علیه السلام: إذا کَرُمَ أصلُ الرَّجُلِ کَرُمَ مَغیبُهُ و مَحضَرُهُ. (6)

63:عنه علیه السلام: عَلَیکُم فی طَلَبِ الحَوائِجِ بِشِرافِ النُّفوسِ،ذَوی الاُصولِ الطَّیِّبَةِ؛فَإِنَّها عِندَهُم أقضَی،و هِیَ لَدَیکُم أَزْکی. (7)

ص:46


1- (1).فی عوالی اللآلی:« [1]الشبه»بدل«الشبهة».
2- (2) .الکافی:ج 5 ص 561 ح 23، [2]عوالی اللآلی:ج 3 ص 418 ح 21. [3]
3- (3) .الکافی:ج 6 ص 17 ح 2، [4]عوالی اللآلی:ج 3 ص 419 ح 22 [5] کلاهما عن محمد بن حمران.
4- (4) کتاب من لا یحضره الفقیه:ج 3 ص 484 ح 4709،علل الشرائع:ص 103 ح 1. [6]
5- (5) .غرر الحکم:ح 4855، [7]عیون الحکم والمواعظ:ص 228 ح 4397.
6- (6) .غرر الحکم:ح 4163، [8]عیون الحکم والمواعظ:ص 131 ح 2958 وفیه«أهل»بدل«أصل».
7- (7) .غرر الحکم:ح 6162. [9]

He )s.a.w.( asked the man's wife:What do you have to say?She answered:No, by Him who has appointed you as a prophet in truth, I have never been with anyone else since he has taken me.

The Messenger of Allah )s.a.w.( cast down his head for a long while then he looked up at the sky, and then he turned to the man and said:O man! There is no one that does not have between him and Adam ninety nine irq ]genes[, and all of them have effects in the descen dents.When the sperm arrives into the womb, the irqs start to move, and they ask Allah that the child be similar to them.Therefore, this is one of the roots that neither your ancestors nor the ancestors of your ancestors have conceived.Take your child.'

The woman said:O Messenger of Allah! You have solved my problem! (1)

59:Imām al-Sādiq )a.s.( said:Verily Allah has created four containers for the womb.Whatever ]sperm[ comes into the first container is for the father, whatever comes into the second is for the mother, whatever comes into the third is for paternal uncles, and whatever comes into the fourth is for the maternal uncles. (2)

60:Imām al-Sādiq )a.s.( said:When Allah the Exalted, the High, wishes to create someone, He gathers all the features between that person and up to ]the time of[ Adam, then He creates him on the feature of one of them.Therefore, no one should say about their child:This child is neither similar to me nor to any of my ancestors. (3)

2/3:HEREDITY AND THE BEHAVIOR OF A CHILD

61:Imām 'Ali )a.s.( said:Good moral is an indication of the nobility of the irq. (4)

62:Imām 'Ali )a.s.( said:When the origin of a person is noble, his behavior is noble in both his absence or in his presence. (5)

63:Imām 'Ali )a.s.( said:Seek your needs from noble people who have good origins, as your needs will be better fulfilled by them and doing so is more pleasant for you. (6)

ص:47


1- (1).al-Kāfi, vol.5, p.165, h.32.'Awāli al-La'āli, vol.3, p.814, h.12.
2- (2) .al-Kāfi, vol.6, p.71, h.2.'Awāli al-La'āli, vol.3, p.914, h.22.Both narrating from Muhammad ibn Hamrān.
3- (3) .Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.484, h.9074.'Ilal al-Sharā'i', p.301, h.1.
4- (4) .Ghurar al-Hikam, h.5584.'Uyun al-Hikam wa al-Mawā'iz, p.822, h.7934.
5- (5) .Ghurar al-Hikam, h.3614.'Uyun al-Hikam wa al-Mawā'iz, p.131, h.8592, with 'family' instead of 'origin'.
6- (6) .Ghurar al-Hikam, h.2616.

64:عنه علیه السلام: عَلَیکُم فی قَضاءِ حَوائِجِکُم بِکِرامِ الأنفُسِ و الاُصولِ،تُنجَح لَکُم عِندَهُم مِن غَیرِ مِطالٍ و لا مَنٍّ. (1)

65:مروج الذهب-فی ذِکرِ مُحَمَّدِ بنِ الحَنَفِیَّةِ فی أزمَةِ حَربِ الجَمَلِ لَمّا وَقَفَ حینَ واجَهَتهُ الرِّماحُ والنُّشّابُ-: فَأَتاهُ عَلِیٌ علیه السلام:فَضَرَبَهُ بِقائِمِ سَیفِهِ وقالَ:أَدرَکَکَ عِرقٌ مِن امِّکَ. (2)

66:الإمام الصادق علیه السلام-فی زِیارَةِ الأَربَعینَ بِأَبی أنتَ و امِّی یَا ابنَ رَسولِ اللهِ،أشهَدُ أنَّکَ کُنتَ نُوراً فِی الأصلابِ الشّامِخَةِ وَ الأرحامِ الطّاهِرَةِ،لَم تُنَجِّسکَ الجاهِلِیَّةُ بِأنجاسِها،و لَم تُلبِسکَ المُدلَهِمَّاتِ (3)مِن ثِیابِها. (4)

67:عنه علیه السلام: قامَ رَسولُ الله صلی الله علیه وآله خَطیباً فَقالَ:أیُّهَا النّاسُ،إیّاکُم و خَضراءَ الدِّمَنِ.قیلَ:یا رَسولَ اللهِ ِ،و ما خَضراءُ الدِّمَنِ؟قالَ:المَرأَةُ الحَسناءُ فی مَنبَتِ السَّوءِ. (5)

4/2:دوْرُ زَواجِ الأقارِبِ

68:رسول الله صلی الله علیه وآله: اغتَرِبوا؛لا تُضووا (6). (7)

69:عنه صلی الله علیه وآله: لا تَنکِحُوا القَرابَةَ القَریبَةَ؛فَإِنَّ الوَلَدَ یُخلَقُ ضاوِیاً. (8)

ص:48


1- (1).غرر الحکم:ح 6158. [1]
2- (2) .مروج الذهب:ج 2 ص 375، [2]شرح نهج البلاغة لابن أبی الحدید:ج 1 ص 243. [3]
3- (3) .المُدْلَهِمُّ:الأَسْوَدُ ( لسان العرب:ج 12 ص 206« [4]لهم»).
4- (4) .تهذیب الأحکام:ج 6 ص 114 ح 201 عن صفوان بن مهران الجمّال.
5- (5) .الکافی:ج 5 ص 332 ح 4، [5]تهذیب الأحکام:ج 7 ص 403 ح 1608 کلاهما عن السکونی،کتاب من لا یحضره الفقیه:ج 3 ص 391 ح 4377،بحار الأنوار:ج 103 ص 232 ح 10 [6] نقلاً عن معانی الأخبار عن محمّد بن أبیطلحة.
6- (6) .اغْتَرِبُوا لا تُضْوُوا:أی تزوّجوا الغرائب دون القرائب،و معنی لا تُضْووا:لا تأتوا بأولادٍ ضاوین؛أی ضُعَفاء نُحَفاء ( النهایة:ج 3 ص 106« [7]ضوا»).
7- (7) .المجازات النبویّة:ص 92 ح 59. [8]
8- (8) .المحجّة البیضاء:ج 3 ص 94.

64:Imām 'Ali )a.s.( said:Seek your needs from people who are noble and have principles.It is with them that the need is fulfilled promptly and without obligation. (1)

65:Muruj al-Dhahab,-in mentioning Muhammad ibn al-Hanafiyyah in the crisis of the Battle of the Camel when he stopped there facing the spears and arrows-:Then Imām 'Ali )a.s.( came towards him and hit him with the sheath of his sword and said:A blood )irq( from your mother has affected you ]your fear is from your mother's side not from me[. (2)

66:Imām al-Sādiq )a.s.( said,-in Ziyārah al-Arba'in (3) -:May my father and my mother be sacrificed for you, O son of the Messenger of Allah! I bear witness that you were a light in the noble loins and pure wombs.Never did the impurities of the Age of Ignorance pollute you, and never did it cover you with its contamin ations. (4)

67:Imām al-Sādiq )a.s.( said:The Prophet of Allah delivered a sermon in which he said:O people! Beware of a nice plant growing in waste.He was asked:O Messenger of Allah! What is a nice plant growing in waste?He answered:A beautiful woman brought up in a bad family. (5)

2/4:MARRYING RELATIVES

68:The Prophet )s.a.w.( said:Marry other than close relatives so that you do not give birth to weak children. (6)

69:The Prophet )s.a.w.( said:Do not marry close relatives, as the child will come out weak. (7)

ص:49


1- (1).Ghurar al-Hikam, h.8516.
2- (2) .Muruj al-Dhahab, vol.2, p.573.Sharh Nahj al-Balāghah, vol.1, p.342.
3- (3) .The visitation recited on the fortieth day after the martyrdom of Imām Husain )a.s.( )02th of Safar(.]Ed.[.
4- (4) .Tahdhib al-Ahkām, vol.6, p.411, h.102, narrating from Safwān ibn Mahrān al-Jammāl.
5- (5) .al-Kāfi, vol.5, p.233, h.4.Tahdhib al-Ahkām, vol.7, p.304, h.8061.Both narrating from al-Sakuni.Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.193, h.7734.Bihār al-Anwār, vol.301, p.232, h.01, narrating from Ma'āni al-Akhbār from Muhammad ibn Abu Talhah.
6- (6) .al-Mujāzāt al-Nabawiyah, p.29, h.95.
7- (7) .al-Mahajjah al-Baydā', vol.3, p.49.

الفصل الثالث:طَعامُ الوالِدَیْنِ

1/3:دَوْرُ طَعامِ الحَرامِ فِی المَوْلودِ

70:رسول الله صلی الله علیه وآله: یَا ابنَ مَسعودٍ:لا تَأکُلِ الحَرامَ،و لا تَلبَسِ الحَرامَ،و لا تَأخُذ مِنَ الحَرامِ،و لا تَعصِ اللهَ َ؛لِأَنَّ اللهَ َ تَعالی یَقولُ لِإِبلیسَ: (وَ اسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِکَ وَ أَجْلِبْ عَلَیْهِمْ بِخَیْلِکَ وَ رَجِلِکَ وَ شارِکْهُمْ فِی الْأَمْوالِ وَ الْأَوْلادِ وَ عِدْهُمْ وَ ما یَعِدُهُمُ الشَّیْطانُ إِلاّ غُرُوراً) 1. 2

71:تفسیر العیّاشی عن محمّد بن مسلم عن الإمام الباقر علیه السلام،قال: سَأَلتُهُ عَن شِرکِ الشَّیطانِ؛قَولِهِ: (وَ شارِکْهُمْ فِی الْأَمْوالِ وَ الْأَوْلادِ) ،قالَ:ما کانَ مِن مالٍ حَرامٍ فَهُوَ شَریکُ الشَّیطانِ.

قالَ:و یَکونُ مَعَ الرَّجُلِ حَتّی یُجامِعَ،فَیَکونَ مِن نُطفَتِهِ وَنُطفَةِ الرَّجُل إذا کانَ حَراماً. (1)

72:تفسیر العیّاشی عن محمّد عن أحدهما علیهما السلام: شِرکُ الشَّیطانِ ما کانَ مِن مالٍ حَرامٍ فَهُوَ مِن شِرکَةِ الشَّیطان،و یَکونُ مَعَ الرَّجُلِ حِینَ یُجامِعُ،فَیَکونُ نُطفَتُهُ مَعَ نُطفَتِهِ

ص:50


1- (3) .تفسیر العیاشی:ج 2 ص 299 ح 102، [1]بحار الأنوار:ج 104 ص 136 ح 5. [2]

CHAPTER THREE:THE FOOD OF THE PARENTS

3/1:THE ROLE OF UNLAWFUL FOOD IN A NEWBORN

70:The Prophet )s.a.w.( said:O son of Mas'ud! Do not consume what is unlawful, do not wear what is unlawful, do not develop an unlawful relat ionship, and do not disobey Allah, as indeed Allah the Exalted says to Iblis:Instigate whomever of them you can with your voice; and rally against them your cavalry and your infantry, and share with them in wealth and children and make promises to them! But Satan promises them nothing but delusion. (1) (2)

71:Tafsir al-'Ayyāshi, narrating from Muhammad ibn Muslim who said: I asked Imām al-Bāqir )a.s.( about Satan's share in His saying:and share with them in wealth and children. (3) He )a.s.( said:Anything that comes from unlawful wealth is the share of Satan.He )a.s.( then said:And he ]Satan[ stays with the man until he has interco urse, and the child will be from both if his wealth is from the unlawful. (4)

72:Tafsir al-'Ayyāshi, narrating from Muhammad from Imām al-Bāqir )a.s.( or Imām al-Sādiq )a.s.( who said: 'The share of Satan is what is produced from unlawful wealth, and the child is born from the partn ership of Satan.

ص:51


1- (1).Qurān, 71:46.
2- (2) .Makārim al-Akhlāq, vol.2, p.453, h.0662, narrating from 'Abdullah ibn Mas'ud.Bihār al-Anwār, vol.77, p.501, h.1.
3- (3) .Qurān, 71:46.
4- (4) .Tafsir al-'Ayyāshi, vol.2, p.992, h.201.Bihār al-Anwār, vol.401, p.631, h.5.

إذا کانَ حَراماً،قالَ:کِلتَیهِما جَمیعاً مُختَلِطَینِ،و قالَ:رُبَّما خُلِقَ مِن واحِدَةٍ،و رُبَّما خُلِقَ مِنهُما جَمیعاً. (1)

73:الإمام الصادق علیه السلام: کَسبُ الحَرام یَبینُ فِی الذُّریَّةِ. (2)

2/3:دَوْرُ غِذاءِ الوالِدِ فِی الوَلَدِ

74:الإمام الصادق علیه السلام: مَن أکَلَ سَفَرجَلَةً عَلَی الرِّیقِ طابَ ماؤُهُ،و حَسُنَ وَلَدُهُ. (3)

75:طبّ الأئمّة عن بکیر بن محمّد: کُنتُ عِندَ أبی عَبدِ اللهِ ِ الصّادِقِ علیه السلام فَقالَ لَهُ رَجُلٌ:یَا ابنَ رَسولِ اللهِ ِ،یولَدُ الوَلَدُ فَیَکونُ فِیهِ البَلَهُ و الضَّعفُ؟

فَقالَ:ما یَمنَعُکَ مِنَ السَّویقِ؟ (4)اشرَبهُ وَمُر أهلَکَ بِهِ؛فَإِنَّهُ یُنبِتُ اللَّحمَ،ویَشُدُّ العَظمَ،ولا یولَدُ لَکُم إلّا القَوِیُ. (5)

76:الإمام الکاظم علیه السلام: مَن أکَلَ البَیضَ و البَصَلَ وَ الزَّیتَ زادَ فی جُماعِهِ،ومَن أکَلَ اللّحمَ بِالبَیضِ کَبُرَ عَظمُ وَلَدِهِ. (6)

77:الکافی عن عمرو بن إبراهیم عن الخراسانی: (7)أکلُ الرُّمّانِ الحُلوِ یَزیدُ فی ماءِ الرَّجُلِ و یُحَسِّنُ الوَلَدَ. (8)

ص:52


1- (1).تفسیر العیاشی:ج 2 ص 300 ح 108، [1]بحار الأنوار:ج 103 ص 294 ح 48. [2]
2- (2) .الکافی:ج 5 ص 124 ح 4 [3] عن عبید بن زرارة.
3- (3) .الکافی:ج 6 ص 357 ح 3، [4]المحاسن:ج 2 ص 365 ح 2273. [5]
4- (4) .السَّوِیقُ:ما یُتَّخَذْ من الحنطة و الشعیر ( لسان العرب:ج 10 ص 170« [6]سوق»).
5- (5) .طبّ الأئمّة لابنی بسطام:ص 88،بحار الأنوار:ج 104 ص 79 ح 4. [7]
6- (6) .مکارم الأخلاق:ج 1 ص 425 ح 1451، [8]بحار الأنوار:ج 104 ص 84 ح 41. [9]
7- (7) .یبدو أنّ المراد من الخراسانی،الإمام الرضا علیه السلام،ولکن راوی الخبر هو عمرو بن إبراهیم،وهو من أصحاب الإمام الصادق علیه السلام،وروایته عن الإمام الرضا علیه السلام مستبعدة جدّا.
8- (8) .الکافی:ج 6 ص 355 ح 17، [10]بحار الأنوار:ج 66 ص 163 ح 46. [11]

He ]Satan[ will accompany the man until he has interc ourse, and so his semen will be mixed with the man's semen if the wealth consumed was unlawful.He said:Both ]their semen[ will be mixed together.And he said:The child might be created from the semen of one, or it might be created from both. (1)

73:Imām al-Sādiq )a.s.( said:]The effects of[ Unlawful income will be seen in one's offspring. (2)

3/2:THE ROLE OF THE FATHER\'S FOOD IN HIS CHILD

74:Imām al-Sādiq )a.s.( said:Whoever eats a quince before breakfast, his semen will be clean and his child will be good. (3)

75:Tibb al-A'immah, narrating from Bukair ibn Muhammad who said: I was in the presence of Abu 'Abdullah al-Sādiq )a.s.( when someone said:O son of the Messenger of Allah )s.a.w.(! ]Sometimes[ A child is born but he is rather foolish and weak.

He )a.s.( said:What has prevented you from eating Sawiq? (4) Both you and your wife should eat it, for it causes flesh to grow, the bone to strengthen and only the strong will be born from you. (5)

76:Imām al-Kāzim )a.s.( said:He who eats egg, onion and ]olive[ oil will increase his sexual potency.He who eats meat mixed with eggs will result in his child's bones being strong. (6)

77:al-Kāfi, narrating from 'Amr ibn Ibrāhim from al-Khurāsāni (7) who said: Eating a sweet pomegr anate increases a man's semen and makes the child beautiful. (8)

ص:53


1- (1).Tafsir al-'Ayyāshi, vol.2, p.003, h.801.Bihār al-Anwār, vol.301, p.492, h.84.
2- (2) .al-Kāfi, vol.5, p.421, h.4, narrating from 'Ubayd ibn Zurārah.
3- (3) .al-Kāfi, vol.6, p.753, h.3.al-Mahāsin, vol.2, p.563, h.3722.
4- (4) .A dish made from wheat-flour and roasted barley.
5- (5) .Tibb al-A'immah, by Ibn Bastām, p.88.Bihār al-Anwār, vol.401, p.97, h.4.
6- (6) .Makārim al-Akhlāq, vol.1, p.524, h.1541.Bihār al-Anwār, vol.401, p.48, h.14.
7- (7) .Apparently referring to Imām al-Ridā )a.s.(, however the narrator of this tradition is 'Amr ibn Ibrāhim who is a companion of Imām al-Sādiq )a.s.(, so it is far from possible that he has narrated this from Imām al-Ridā )a.s.(.]This footnote is mentioned in the source of the tradition[.
8- (8) .al-Kāfi, vol.6, p.553, h.71.Bihār al-Anwār, vol.66, p.361, h.64.

3/3:دَوْرُ غِذاءِ الحامِلِ فِی الجَنینِ

78:رسول الله صلی الله علیه وآله: أطعِمُوا المَرأةَ فِی شَهرِها الَّذی تَلِدُ فیهِ التَّمرَ؛فَإنَّ وَلَدَها یَکونُ حَلیماً نَقِیّاً. (1)

79:عنه صلی الله علیه وآله: أطعِموا حَبالاکُمُ اللُّبانَ؛فَإِنَّ الصَّبِیَّ إذا غُذِّیَ فی بَطنِ امِّهِ بِاللُّبانِ (2)اشتَدَّ قَلبُهُ،وَ زِیدَ فی عَقلِهِ،فَإِن یَکُ ذَکَراً کانَ شُجاعَاً.... (3)

80:الإمام الرضا علیه السلام: أطعِمُوا حَبالاکُم ذَکَرَ اللُّبان،فَإِن یَکُ فی بَطنِها غُلامٌ خَرَجَ ذَکِیَّ القَلبِ،عَالِماً،شُجاعاً،و إن تَکُ جارِیَةً حَسُنَ خَلقُها و خُلُقُها و.... (4)

81:رسول الله صلی الله علیه وآله: أطعِموا نِساءَکُم الحَوامِلَ اللُّبانَ؛فَإنَّهُ یَزیدُ فی عَقلِ الصَّبِیِ ّ. (5)

82:عنه صلی الله علیه وآله: ما مِن امرَأَةٍ حامِلَةٍ أکَلَت البِطِّیخَ بِالجُبنِ إلّا یَکونُ مَولودُها حَسَنَ الوَجهِ و الخُلُقِ. (6)

ص:54


1- (1).مکارم الأخلاق:ج 1 ص 365 ح 1202، [1]بحار الأنوار:ج 66 ص 141 ح 58. [2]
2- (2) .اللُّبانُ:الکُنْدُر ( لسان العرب:ج 13 ص 377« [3]لبن»).
3- (3) .الکافی:ج 6 ص 23 ح 6 [4] عن أبی زیاد عن الإمام الحسن علیه السلام.
4- (4) .الکافی:ج 6 ص 23 ح 7، [5]تهذیب الأحکام:ج 7 ص 440 ح 1758 کلاهما عن محمّد بن سنان،مکارم الأخلاق:ج 1 ص 424 ح 1443.
5- (5) .مکارم الأخلاق:ج1 ص423 ح1439، [6]بحار الأنوار:ج66 ص444 ح8؛ [7]الفردوس:ج1 ص101 ح 331 عن ابن عمر.
6- (6) .طب النبی صلی الله علیه وآله:ص 28،بحار الأنوار:ج 62 ص 299. [8]

3/3:THE ROLE OF A PREGNANT WOMAN\'S FOOD ON THE FETUS

78:The Prophet )s.a.w.( said:Feed dates to a woman who is in her month of delivery, for her child will become patient and clean. (1)

79:The Prophet )s.a.w.( said:Feed frankinc ense to your pregnant women, for when a child is fed with frankin cense while in its mother's womb, its heart will be streng thened and its intellect will increase. (2)

80:Imām al-Ridā )a.s.( said:Give wet franki ncense to your pregnant women, for if she caries a male in her womb, he will be born with a strong heart, be knowled geable and brave; and if it is a female, she will beautiful, have good morals,. (3)

81:The Prophet )s.a.w.( said:Give frankin cense to your pregnant women, for it will increase in the child's intellect. (4)

82:The Prophet )s.a.w.( said:Any pregnant woman who eats melon with cheese will give birth to a child with beautiful face and good character. (5)

ص:55


1- (1).Makārim al-Akhlāq, vol.1, p.563, h.2021.Bihār al-Anwār, vol.66, p.141, h.85.
2- (2) .al-Kāfi, vol.6, p.32, h.6, narrating from Abu Ziyād from Imām al-Hasan.
3- (3) .al-Kāfi, vol.6, p.32, h.7.Tahdhib al-Ahkām, vol.7, p.044, h.8571.Both narrating from Muhammad ibn Sinān.Makārim al-Akhlāq, vol.1, p.424, h.3441.
4- (4) .Makārim al-Akhlāq, vol.1, p.324, h.9341.Bihār al-Anwār, vol.66, p.444, h.8.al-Firdaws, vol.1, p.101, h.133, narrating from Ibn 'Umar.
5- (5) .Tibb al-Nabi, p.82.Bihār al-Anwār, vol.26, p.992.

83:عنه صلی الله علیه وآله: أَطعِموا حَبالاکُمُ السَّفَرجَلَ؛فَإِنَّه یُحَسِّنُ أخلاقَ أولادِکُم. (1)

84:عنه صلی الله علیه وآله: رائِحَةُ الأَنبِیاءِ علیهم السلام رائِحَةُ السَّفَرجَلِ،و رائِحَةُ الحورِ العینِ رائِحَةُ الآسِ (2)،و رائِحَةُ المَلائِکَةِ رائِحَةُ الوَردِ،و رائِحَةُ ابنَتی فاطِمَةَ الزَّهراءِ علیها السلام رائِحَةُ السَّفَرجَلِ وَ الآسِ وَ الوَردِ،و لا بَعَثَ اللهُ ُ نَبِیّاً و لا وَصِیّاً إلّا وُجِدَ مِنهُ رائِحَةُ السَّفَرجَلِ؛فَکُلوها،وَأَطعِمُوا حَبالاکُم؛یَحسُنَ أولادُکُم. (3)

85:مکارم الأخلاق عن رسول الله صلی الله علیه وآله: کُلُوا السَّفرجَلَ و تَهادَوهُ بَینَکُم؛فَإِنَّهُ یَجلُو البَصَرَ،و یُنبِتُ المَوَدَّةَ فِی القَلبِ،وأطعِموهُ حَبالاکُم؛فَإِنَّهُ یُحَسِّنُ أولادَکُم.

وفی روایة:یُحَسِّنُ أخلاقَ أولادِکُم. (4)

86:الإمام الصادق علیه السلام-لَمّا نَظَرَ إلی غُلامٍ جَمیلٍ یَنبَغی أن یَکونَ أبو هذَا الغُلامِ أکَلَ السَّفَرجَلَ. (5)

87:عنه علیه السلام: عَلَیکَ بالهِندَباءِ؛ (6)فَإِنَّهُ یَزیدُ فِی الماءِ،وَ یُحَسِّنُ الوَلَدَ،و هُوَ حارٌّ لَیِّنٌ،یَزیدُ فِی الوَلَدِ الذُّکورَةَ. (7)

ص:56


1- (1).الدعوات:ص 151 ح 405،مکارم الأخلاق:ج 1 ص 372 ح 1230 [1] نحوه،بحار الأنوار:ج 66 ص 177 ح37. [2]
2- (2) .الآس:شَجَرَةٌ وَرَقُها عَطِرٌ ( لسان العرب:ج 6 ص 19« [3]أوس»).
3- (3) .جامع الأحادیث للقمّی:ص 82،بحار الأنوار:ج 66 ص 177 ح 39 [4] نقلاً عن الإمامة والتبصرة.
4- (4) .مکارم الأخلاق:ج 1 ص 372 ح 1230، [5]بحار الأنوار:ج 66 ص 176 ح 37. [6]
5- (5) .الکافی:ج 6 ص 22 ح 2، [7]المحاسن:ج 2 ص 365 ح 2274 [8] کلاهما عن محمّد بن مسلم،مکارم الأخلاق:ج 1 ص 373 ح 1241 و زاد فی آخره«لیلة الجماع».
6- (6) .الهِنْدَباءُ:بَقلَة مَعرُوفَة،نافِعَة للمَعِدَة و الکَبِد و الطّحال أکلاً ( مجمع البحرین:ج 3 ص 1884«الهندباء»).
7- (7) .الکافی:ج 6 ص 363 ح 6، [9]المحاسن:ج 2 ص 313 ح 2047 [10] وفیه إلی قوله«یحسن الولد»،مکارم الأخلاق:ج 1 ص 385 ح 1295. [11]

83:The Prophet )s.a.w.( said:Give quince to your pregnant women, for it will make your children have good morals. (1)

84:The Prophet )s.a.w.( said:The smell of prophets is the scent of quince, the smell of Houris is the pleasant scent of the 'As tree, the smell of angels is the scent of a rose, and the smell of my daughter Fātimah al-Zahrā )a.s.( is the scent of quince, the 'As tree and a rose.Allah did not send a prophet or a successor that did not have the smell of quince, so eat it and feed it to your pregnant women, for it makes your children beautiful. (2)

85:Makārim al-Akhlāq, narrating from the Messenger of Allah )s.a.w.( who said: Eat quince and give it to each other as a gift, for it brightens the eyesight and grows friendship in the heart, and feed it to your pregnant women, for it makes your children beautiful.

In another tradition:It ]quince[ will make your children have good morals. (3)

86:Imām al-Sādiq )a.s.( said,-while looking at a handsome boy-:The father of this boy must have eaten quince. (4)

87:Imām al-Sādiq )a.s.( said:Eat endive, for it increases a man's semen and makes a child handsome.Its nature is hot, it is a laxative and it increases the masculi nity of a child. (5)

ص:57


1- (1).al-Da'wāt, p.151, h.504.Makārim al-Akhlāq, vol.1, p.273, h.0321.Bihār al-Anwār, vol.66, p.771, h.73.
2- (2) .Jāmi' al-Ahādith, p.28.Bihār al-Anwār, vol.66, p.771, h.93, narrating from al-Imāmah wa al-Tabsirah.
3- (3) .Makārim al-Akhlāq, vol.1, p.273, h.0321.Bihār al-Anwār, vol.66, p.671, h.73.
4- (4) .al-Kāfi, vol.6, p.22, h.2.al-Mahāsin, vol.2, p.563, h.4722.Both narrating from Muhammad ibn Muslim.Makārim al-Akhlāq, vol.1, p.373, h.1421.
5- (5) .al-Kāfi, vol.6, p.363, h.6.al-Mahāsin, vol.2, p.313, h.7402.Makārim al-Akhlāq, vol.1, p.583, h.5921.

88:الکافی عن شرحبیل بن مسلم: أنَّهُ (1)قالَ فِی المَرأَةِ الحامِلِ:تَأکُلُ السَّفَرجَلَ؛فَإِنَّ الوَلَدَ یَکونُ أطیَبَ ریحا وَ أَصفَی لَوناً. (2)

4/3:دَوْرُ غِذاءِ النُّفَساءِ فی المَوْلودِ

89:الإمام علیّ علیه السلام: قالَ رَسولُ اللهِ ِ صلی الله علیه وآله:لِیَکُن أوَّلُ ما تَأکُلُ النُّفَسَاءُ الرُّطَبَ؛فَإنَّ اللهَ َ تَعالی قالَ لِمَریَمَ: (وَ هُزِّی إِلَیْکِ بِجِذْعِ النَّخْلَةِ تُساقِطْ عَلَیْکِ رُطَباً جَنِیًّا). 3

قیلَ:یا رَسولَ اللهِ ِ،فإن لَم یَکُن أوانُ الرُّطَبِ؟

قالَ:سَبعُ تَمراتٍ مِن تَمرِ المَدینَةِ،فإن لَم یَکُن فَسَبعُ تَمراتٍ مِن تَمرِ أمصارِکُم؛فَإِنَّ اللهَ یَقولُ:و عِزَّتی و جَلالِی و عَظَمَتی وَ ارتِفاعِ مَکانی لا تَأکُلُ نُفَساءُ یَومَ تَلِدُ الرُّطَبَ فَیَکونُ غُلاما إلّا کانَ حَلیما،و إن کانت جارِیَةً کانَت حَلیمَةً. (3)

90:عنه علیه السلام: خَیرُ تُمورِکُم البَرنیّ، (4)فأطعِموا النّسَاءَ فی نِفاسِهِنَّ یَخرُج أولادُکُم حُکَمَاءَ. (5)

91:الإمام الصادق علیه السلام: أطعِمُوا البَرنِیَّ نِساءَکُم فی نِفاسِهِنَّ تَحلُمُ أولادُکُم. (6)

ص:58


1- (1).کذا فی المصدر مضمرا.
2- (2) .الکافی:ج 6 ص 22 ح 1، [1]تهذیب الأحکام:ج 7 ص 439 ح 1755.
3- (4) .الکافی:ج 6 ص 22 ح 4، [2]تهذیب الأحکام:ج 7 ص 440 ح 1757 وفیه«حکیما وحکیمة»بدل«حلیما وحلیمة»،المحاسن:ج 2 ص 346 ح 2194. [3]
4- (5) .البَرنی:ضَرْبٌ من التمر أحمر مُشْرَبٌ بِصُفْرَة،کثیرُ اللِّحاء،عَذبُ الحلاوة (لسان العرب:ج 13 ص 50« [4]برن»).
5- (6) .تهذیب الأحکام:ج 7 ص 440 ح 20،الکافی:ج 6 ص 22 ح 3 [5] وفیه«زکیا حلیما»بدل«حکماء»کلاهما عن زرارة عن الإمام الصادق علیه السلام.
6- (7) .الکافی:ج 6 ص 22 ح 5، [6]المحاسن:ج 2 ص 345 ح 2190 [7] کلاهما عن صالح بن عقبة،مکارم الأخلاق:ج 1 ص 366 ح 1206 [8] وفیه«تجمّلوا»بدل«تحلم».

88:al-Kāfi, narrating from Sharhabil ibn Muslim who said:He )a.s.( said concerning a pregnant woman:She should eat quince, for it will give a nicer scent to her child and a better color. (1)

3/4:THE ROLE OF A MOTHER\'S FOOD ON THE NEWBORN

89:Imām 'Ali )a.s.( said:The Prophet of Allah said:The first thing a woman in labor should eat is ripe dates, for Allah the Exalted told Mary:Shake the trunk of the palm-tree, freshly picked dates will drop upon you. (2)

Some asked:O Messenger of Allah! If it is not the season of fresh ripe dates, what must she do?

He said:Then seven dates from the dates of Medina; if that is not found, then seven dates from your own cities, for Allah )s.w.t.( says:By My honor, My glory, My greatness and the highness of My position, if a woman in labor eats ripe dates on the day she delivers, her child, boy or girl, will be forbearing. (3)

90:Imām 'Ali )a.s.( said:The best of your dates is the Barni. (4) Feed it to women while they are in their post-natal period so your children will become wise. (5)

91:Imām al-Sādiq )a.s.( said:Feed Barni ) a type of date ( to your women during their post-natal period and your children will become forbearing. (6)

ص:59


1- (1).al-Kāfi, vol.6, p.22, h.1.Tahdhib al-Ahkām, vol.7, p.934, h.5571.
2- (2) .Qurān, 91:52.
3- (3) .al-Kāfi, vol.6, p.22, h.4.Tahdhib al-Ahkām, vol.7, p.044, h.7571, with 'wise' instead of 'forbearing'.al-Mahāsin, vol.2, p.643, h.4912.
4- (4) .A high quality sweet red-yellowish date.
5- (5) .Tahdhib al-Ahkām, vol.7, p.044, h.02.al-Kāfi, vol.6, p.22, h.3, with 'virtuous and forbearing' instead of 'wise'.Both narrating from Zurārah from Imām al-Sādiq )a.s.(.
6- (6) .al-Kāfi, vol.6, p.22, h.5.al-Mahāsin, vol.2, p.543, h.0912.Both narrating from Sālih ibn 'Aqabah.Makārim al-Akhlāq, vol.1, p.663, h.6021, with will become beautiful' instead of 'will turn out forbearing'.

الفصل الرابع:کیفیّة انعقاد النطفة

1/4:آثارُ طیبِ الوِلادَةِ

92:معانی الأخبار عن الحسین بن زید،عن الإمام الصادق علیه السلام عن آبائه علیهم السلام: قالَ رَسولُ اللهِ ِ صلی الله علیه وآله:مَن أحَبَّنا أَهلَ البَیتِ،فَلیَحمَدِ اللهَ َ تَعالی عَلی أوَّلِ النِّعَمِ.قیلَ:و ما أوَّلُ النِّعَمِ؟

قالَ:طیبُ الوِلادَةِ،و لا یُحِبُّنا إلّا مَن طابَت وِلادَتُهُ،وَ لا یُبغِضُنا إلّا مَن خَبُثَت وِلادَتُهُ. (1)

93:علل الشرائع: أبو أیّوبَ الأنصارِیُ:اعرِضوا حُبَّ عَلِیٍ عَلی أولادِکُم،فَمَن أحَبَّهُ فَهُوَ مِنکُم،وَ مَن لَم یُحِبَّهُ فَاسأَلوا امَّهُ مِن أینَ جَاءَت بِهِ؛فَإِنّی سَمِعتُ رَسولَ اللهِ ِ صلی الله علیه وآله یَقولُ لِعَلِیِ ّ بنِ أبی طالِبٍ:«لا یُحِبُّکَ إلّا مُؤمِنٌ،ولا یُبْغِضُکَ إلّا مُنافِقٌ أو وَلَدُ زِنیَةٍ،أو حَمَلَتهُ امُّهُ وَ هِیَ طامِثٌ». (2)

94:الإمام علیّ علیه السلام: جَمیلُ المَقصَدِ یَدُلُّ عَلی طَهارَةِ المَولِدِ. (3)

95:الإمام الباقر علیه السلام: مَن طَهُرَت وِلادَتُهُ دَخَلَ الجَنَّةَ. (4)

ص:60


1- (1).معانی الأخبار:ص 161 ح 1،علل الشرائع:ص 141 ح 1، [1]المحاسن:ج 1 ص 232 ح 419 [2] وفیهما إلی قوله«طابت ولادته»).
2- (2) .علل الشرائع:ص 145 ح 12، [3]بحار الأنوار:ج 39 ص 301 ح 110. [4]
3- (3) .غرر الحکم:ح 4758.
4- (4) .المحاسن:ج 1 ص 233 ح 423 عن سدیر الصیرفی،بحار الأنوار:ج 5 ص 287 ح 10. [5]

CHAPTER FOUR:THE FORMING OF THE LIFE-GERM

4/1:THE EFFECTS OF PURITY OF THE BIRTH

92:Ma'āni al-Akhbār, narrating from Husain ibn Zaid, from Imām al-Sādiq, from his fathers )a.s.(: The Messenger of Allah )s.a.w.( said:Whoever loves us the Ahlul-Bayt must praise Allah Almighty for the foremost of blessings.

Some asked:What is the foremost of blessings?

He answered:Purity of birth.No one will love us except those who are born pure, and no one hates us other than those who are born impure. (1)

93:'Ilal al-Sharā'i', narrating from Abu Ayyub al-Ansāri who said: Present the love for 'Ali to your children, and one who loves him is from you, and one who does not love him you must ask the mother where she got him from, for I heard the Messenger of Allah )s.a.w.( say to 'Ali ibn Abi Tālib:No one loves you except a believer, and no one hates you except a hypocrite, a person of illegit imate birth, or a child conceived during its mother's menses. (2)

94:Imām 'Ali )a.s.( said:Good intention denotes purity of birth.

(3) 95:Imām al-Bāqir )a.s.( said:The one whose birth is pure will enter Paradise. (4)

ص:61


1- (1).Ma'āni al-Akhbār, p.161, h.1.'Ilal al-Sharā'i', p.141, h.1.al-Mahāsin, vol.1, p.232, h.914.
2- (2) .'Ilal al-Sharā'i', p.541, h.21.Bihār al-Anwār, vol.93, p.103, h.011.
3- (3) .Ghurar al-Hikam, h.8574.
4- (4) .al-Mahāsin, vol.1, p.332, h.324, narrating from Sadit al-Sayrafi.Bihār al-Anwār, vol.5, p.782, h.01.

96:الإمام الصادق علیه السلام: إنَّ اللهَ َ تَعالی خَلَقَ الجَنَّةَ طاهِرَةً مُطَهَّرَةً،فلا یَدخُلُها إلّا مَن طابَت وِلادَتُهُ. (1)

97:عنه علیه السلام: مَن وَجَدَ بَردَ حُبِّنا عَلی قَلبِهِ فَلیُکثِرِ الدُّعاءَ لاُِمِّهِ؛فَإِنَّها لَم تَخُن أباهُ. (2)

2/4:آثارُ خُبْثِ الوِلادَةِ

(وَ شارِکْهُمْ فِی الْأَمْوالِ وَ الْأَوْلادِ). 3

98:رسول الله صلی الله علیه وآله: الخُلُقُ الحَسَنُ لا یُنزَعُ إلّا مِن وَلَدِ حَیضَةٍ،أو وَلَدِ زِنیَةٍ. (3)

99:عنه صلی الله علیه وآله لِعَلیٍ ّ علیه السلام لا یُبغِضُکُم إلّا ثَلاثَةٌ:وَلَدُ زِنا،وَ مُنافِقٌ،وَ مَن حَمَلَت بِهِ امُّهُ و هِیَ حائِضٌ. (4)

100:کنز العمّال عن أبی هریرة عن رسول الله صلی الله علیه وآله: یَأتی عَلَی النّاسِ زَمانٌ یُشارِکُهُمُ الشَّیاطِینُ فی أولادِهِم.قیلَ:و کائِنٌ ذلِکَ یا رَسولَ اللهِ ِ؟قالَ:نَعَم.قالوا:و کَیفَ نَعرِفُ أولادَنا مِن أولادِهِم؟قالَ:بِقِلَّةِ الحَیاءِ،و قِلَّةِ الرَّحمَةِ. (5)

101:رسول الله صلی الله علیه وآله: مَن لَم یَستَحِ فیما قالَ،أو قیلَ لَهُ فَهُوَ لِغَیرِ رِشَدَةٍ،أو حَمَلَت بِهِ امُّهُ عَلی غَیرِ طُهرٍ. (6)

ص:62


1- (1).علل الشرائع:ص 564 ح 1 [1] عن سعد بن عمر الجلاب،المحاسن:ج 1 ص 233 ح 424 [2] عن عبدالله بن سنان.
2- (2) .کتاب من لا یحضره الفقیه:ج 3 ص 493 ح 4745،علل الشرائع:ص 142 ح 5 [3] عن المفضّل بن عمر.
3- (4) .الفردوس:ج 2 ص 200 ح 2992 عن أبی هریرة،کنز العمّال:ج 3 ص 3 ح 5136.
4- (5) .علل الشرائع:ص 142 ح 6 [4] عن ام سلمة،بحار الأنوار:ج 27 ص 151 ح 19. [5]
5- (6) .کنز العمّال:ج 3 ص 126 ح 5795 نقلاً عن أبی الشیخ عن أبی هریرة.
6- (7) .اُسد الغابة:ج 2 ص 643 ح 2461، [6]الفردوس:ج 3 ص 623 ح 5947 کلاهما عن شویفع،کنز العمّال:ج 3 ص 125 ح 5794 نقلاً عن الطبرانی.

96:Imām al-Sādiq )a.s.( said:Allah created Paradise clean and pure, so no one will enter it except those who are of pure birth. (1)

97:Imām al-Sādiq )a.s.( said:He who has found the harmony of our love in his heart must abundantly pray for his mother for she did not betray his father. (2)

4/2:THE EFFECTS OF IMPURE BIRTH

and share with them in wealth and children (3)

98:The Prophet )s.a.w.( said:Good morals cannot be taken away from anyone except a child conceived during menses or a child from adultery. (4)

99:The Prophet )s.a.w.( said to 'Ali )a.s.(: No one will hate you except for three groups of people:the illegit imately born, the hypocrite and he whose mother got pregnant with him while she was in her menses. (5)

100:Kanz al-'Ummāl, narrating from Abu Hurayrah who said: The Messenger of Allah )s.a.w.( said:There will come a time for people when devils will be partners in their children.Some asked:Is this possible, O Messenger of Allah?

He said:Yes.They asked:How can we recognize our children from their children?He answered:By having very little modesty and very little mercy. (6)

101:The Prophet )s.a.w.( said:He who is not embarr assed from what he says or from what is said about him, he is either an illegitim ate child, or his mother got pregnant with him while being in her menses. (7)

ص:63


1- (1).'Ilal al-Sharā'i', p.465, h.1, narrating from Sa'd ibn 'Umar al-Jallāb.al-Mahāsin, vol.1, p.332, h.424, narrating from 'Abdullah ibn Sinān.
2- (2) .Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.394, h.5474.'Ilal al-Sharā'i', p.241, h.5, narrating from al-Mufaddal ibn 'Umar.
3- (3) .Qurān, 71:46.
4- (4) .al-Firdaws, vol.2, p.002, h, narrating from Abu Hurayrah.2992.Kanz al-'Ummāl, vol.3, p.3, h.6315.
5- (5) .'Ilal al-Sharā'i', p.241, h.6, narrating from Um Salamah.Bihār al-Anwār, vol.72, p.151, h.91.
6- (6) .Kanz al-'Ummāl, vol.3, p.621, h.5975, narrating from Abu al-Shaikh from Abu Hurayrah.
7- (7) .Usd al-Ghābah, vol.2, p.346, h.1642.al-Firdaws, vol.3, p.326, h.7495.Both narraiting fron Showayfa'.Kanz al-'Ummāl, vol.3, p.521, h.4975, narrating from al-Tabarāni.

102:الإمام علیّ علیه السلام: قالَ رَسولُ اللهِ صلی الله علیه وآله:إنَّ اللهَ حَرَّمَ الجَنَّةَ عَلی کُلِّ فَحّاشٍ بَذیءٍ قَلیلِ الحَیاءِ،لا یُبالی ما قالَ،و لا ما قیلَ لَهُ؛فَإِنَّکَ إن فَتَّشتَهُ لَم تَجِدهُ إلّا لِغَیَّةٍ (1)أو شِرکَ شَیطانٍ.فَقیلَ:یا رَسولَ اللهِ،و فی النّاسِ شِرکُ شَیطانٍ؟!

فَقالَ رَسولُ اللهِ ِ صلی الله علیه وآله:أما تَقرَأُ قَولَ اللهِ: (وَ شارِکْهُمْ فِی الْأَمْوالِ وَ الْأَوْلادِ). 2

103:عنه علیه السلام: مَن لَؤُمَ ساءَ میلادُهُ. (2)

104:الإمام الصادق علیه السلام: لا یُبغِضُنا إلّا مَن خَبُثَت وِلادَتُهُ،أو حَمَلَت بِهِ امُّهُ فی حَیضِها. (3)

3/4:مَضَارٌّ وَطءِ الحائِضِ

(وَ یَسْئَلُونَکَ عَنِ الْمَحِیضِ قُلْ هُوَ أَذیً فَاعْتَزِلُوا النِّساءَ فِی الْمَحِیضِ وَ لا تَقْرَبُوهُنَّ حَتّی یَطْهُرْنَ فَإِذا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَیْثُ أَمَرَکُمُ اللّهُ إِنَّ اللّهَ یُحِبُّ التَّوّابِینَ وَ یُحِبُّ الْمُتَطَهِّرِینَ ). 5

105:رسول الله صلی الله علیه وآله مَن جامَعَ امرَأَتَهُ وهِیَ حائِضٌ فَخَرَجَ الوَلَدُ مَجذوماً أو أبرَصَ فَلا یَلومَنَّ إلّا نَفسَهُ. (4)

106:عنه صلی الله علیه وآله: إنَّ اللهَ تَبارَکَ و تَعالی کَرِه لَکُم أیَّتُها الاُمَّةُ أربَعاً وعِشرینَ خَصلَةً،ونَهاکُم عَنها:...کَرِهَ لِلرَّجُلِ أن یَغشَی امرَأَتَهُ و هِیَ حائِضٌ،فَإِن غَشِیَها فَخَرَجَ

ص:64


1- (1).لِغَیَّةٍ:أی مخلوق من زنا،نقیض لِرشدَةٍ ( مجمع البحرین:ج 2 ص 1343« [1]غوی»).
2- (3) .غرر الحکم:ح 7817.
3- (4) .کتاب من لا یحضره الفقیه:ج 1 ص 96 ح 203.
4- (6) .کتاب من لا یحضره الفقیه:ج 1 ص 96 ح 201،مکارم الأخلاق:ج 1 ص 459 ح 1557. [2]

102:Imām 'Ali )a.s.( said:The Messenger of Allah )s.a.w.( said:'Allah has prohibited the entering of Paradise for he who is abusive, has little modesty, and does not fear of what he says and what is said about him.If you were to invest igate him, you would not find him other than being born from an illegit imate relation ship or the partn ership with Satan.

He was asked:O Messenger of Allah! Is there a partner of Satan among people?

The Prophet )s.a.w.( said:Have you not read Allah's saying:and share with them in wealth and children? (1)

103:Imām 'Ali )a.s.( said:He who is vile is a sign of his birth being malevolent. (2)

104:Imām al-Sādiq )a.s.( said:No one will hate us except he whose birth is impure, or their mother became pregnant during her menses. (3)

4/3:THE HARM OF COPULATING WITH A WOMAN DURING HER MENSES

They ask you concerning ]interc ourse during[ menses.Say:'It is hurtful.' So keep away from ]inte rcourse with[ wives during the menses, and do not approach them till they are clean.And when they become clean, go into them as Allah has commanded you.Indeed Allah loves the penitent and He loves those who keep clean. (4)

105:The Prophet )s.a.w.( said:He who has interc ourse with his wife while she is in her menses and his child is born with leprosy or alphosis, he should not blame anyone other than himself. (5)

106:The Prophet )s.a.w.( said:My Nation! Indeed Allah the Blessed and Supreme dislikes you to have any of twenty four characte ristics and He has reproached you about them:He dislikes a man to copulate with his wife while she is in her menses, and if he was to copulate her and the child is born with

ص:65


1- (1).al-Kāfi, vol.2, p.323, h.3, narrating from sulaym ibn Qays from Imām 'Ali )a.s.(.al-Zuhd, p.7, h.21, narrating from sulaym ibn Qays from Imām 'Ali )a.s.( from the Prophet )s.a.w.(.
2- (2) .Ghurar al-Hikam, h.7187.
3- (3) .Kitāb Man lā Yahdarhu al-Faqih, vol.1, p.69, h.302.
4- (4) .Qurān, 2:222.
5- (5) .Kitāb Man lā Yahdarhu al-Faqih, vol.1, p.69, h.102.Makārim al-Akhlāq, vol.1, p.954, h.7551.

الوَلَدُ مَجذوما أو أبرَصَ فَلا یَلومَنَّ إلّا نَفسَهُ. (1)

107:عنه صلی الله علیه وآله: مَن وَطِئَ امرَأَتَهُ و هِیَ حائِضٌ فَقُضِیَ بَینَهُما وَلَدٌ فأصابَهُ جُذامٌ فَلا یَلومَنَّ إلّا نَفسَهُ. (2)

108:الکافی عن عذافر الصیرفی: قالَ أبو عَبدِ اللهِ علیه السلام:تَری هؤُلاءِ المُشَوَّهینَ خَلقُهُم؟قالَ:قُلتُ:نَعَم.

قالَ:هؤُلاءِ الَّذینَ آباؤهُم یَأتونَ نِساءَهُم فِی الطَّمَثِ. (3)

4/4:بَرَکاتُ الدُّعاءِ عِنْدَ الجِماعِ

109:رسول الله صلی الله علیه وآله: أما لَو أنَّ أحَدَهُم یَقولُ حِینَ یَأتی أهلَهُ:«بِسمِ اللهِ،اللّهُمَّ جَنِّبنی الشَّیطانَ،و جَنِّبِ الشَّیطانَ ما رَزَقتَنا»ثُمَّ قُدِّرَ بَینَهما فِی ذلِکَ أو قُضِیَ وَلَدٌ (4). (5)

110:عنه صلی الله علیه وآله: یا عَلِیُ،إذا جامَعتَ فَقُل:«بِسمِ اللهِ،اللّهُمَّ جَنِّبنَا الشَّیطانَ و جَنِّبِ الشَّیطانَ ما رَزَقتَنی»،فَإِن قُضِیَ أن یَکونَ بَینَکُما وَلَدٌ لَم یَضُرَّهُ الشَّیطانُ أبَداً. (6)

111:الإمام علیّ علیه السلام: إذا أرادَ أحَدُکُم مُجامَعَةَ زَوجَتِهِ فَلیَقُل:اللّهُمَّ إنّی استَحلَلتُ فَرجَها بِأَمرِکَ،و قَبِلتُها بِأَمانَتِکَ،فَإِن قَضَیتَ لی مِنها وَلَداً فَاجعَلهُ ذَکَراً سَوِیّاً،و لا تَجعَل

ص:66


1- (1).کتاب من لا یحضره الفقیه:ج 3 ص 556 ح 4914،الخصال:ص 520 ح 9،الأمالی للصدوق:ص 378 ح 478 [1] کلّها عن الحسین بن زید عن الإمام الصادق عن آبائه علیهم السلام.
2- (2) .المعجم الأوسط:ج 3 ص 326 ح 3300 عن أبی هریرة،کنز العمّال:ج 16 ص 352 ح 44885.
3- (3) .الکافی:ج 5 ص 539 ح 5، [2]علل الشرائع:ص 82 ح 1 [3] عن ابن أبی عذافر الصیرفی.
4- (4) .الظاهر إنّ التردید من الراوی.
5- (5) .صحیح البخاری:ج 5 ص 1982 ح 4870،سنن ابن ماجة:ج 1 ص 618 ح 1919 وزاد فیه:«لم یُسلّط الله علیه الشیطان»بعد«ولد»،مسند ابن حنبل:ج 1 ص 465 ح 1867 [4] کلّها عن ابن عبّاس.
6- (6) .تحف العقول:ص 12،الاختصاص:ص 134 عن الخدریّ.

leprosy or alphosis, he should not blame anyone other than himself. (1)

107:The Prophet )s.a.w.( said:If someone was to have interc ourse with his wife while she is in her menses and then a child is born to them who is afflicted with leprosy, he should not blame anyone other than himself. (2)

108:al-Kāfi, narrating from 'Adhāfir al-Sayrafi who said: Abu 'Abdullah ]al-Sādiq[ )a.s.( said:Do you see these repulsive looking people?

I said:Yes.

He said:It is because their fathers had interc ourse with their mothers while they were in their menses. (3) (4)

4/4:THE BLESSINGS OF PRAYING DURING INTERC OURSE

109:The Prophet )s.a.w.( said:Be alert! If a person, at the time of approa ching his wife says:'In the name of Allah, O Allah! Keep Satan away from us, and keep Satan away from what You have blessed us with', and then a child is destined for them in this intercou rse, Satan can never harm him. (5)

110:The Prophet )s.a.w.( said:O 'Ali! If you were to have inter course, say:'In the name of Allah.O Allah! Keep Satan away from us and keep him away from what you have blessed me with', and if it is destined that a child is conceived from you two, Satan will never harm him. (6)

111:Imām 'Ali )a.s.( said:If a man intends to have intercou rse with his wife, he should say:'O' Allah! I made her private part lawful ]for myself[ by Your command and I accepted her as a trust from you.So, if You have destined a child from her for me, make him a healthy son; and do not allow Satan to have a

ص:67


1- (1).Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.655, h.4194.al-Khisāl, p.025, h.9.al-Amāli, by al-Saduq, p.873, h.874.All narrating from al-Husain ibn Zaid from Imām al-Sādiq )a.s.(.
2- (2) .al-Mu'jam al-Awsat, vol.3, p.623, h.0033, narrating from Abu Hurayrah.Kanz al-'Ummāl, vol.61, p.253, h.58844.
3- (3) .al-Kāfi, vol.5, p.935, h.5.'Ilal al-Sharā'i', p.28, h.1, narrating from Ibn Abu 'Adhāfir al-Sayrafi.
4- (4) .What we can conclude from this set of traditions is that sexual intercou rse and becoming pregnant during the period of menstr uation can be one reason for having repulsive features or being afflicted with leprosy or alphosis, but it's not the only factor.Therefore, we cannot say that any child afflicted with any of the above diseases is the result of having unlawful interc ourse.There is no clear mentioning in the traditions that could answer as to whether interc ourse during the state of menst ruation leads to these conseq uences or not, but rather the negation of these things can be concluded, and scientific research can be helpful in this regard.
5- (5) .Sahih al-Bukhāri, vol.5, p.2891 h.0784.Sunan Ibn Mājah, vol.1, p.816, h.9191.Musnad Ibn Hanbal, vol.1, p.564, h.7681.All narrating from Ibn 'Abbās.
6- (6) .Tuhaf al-'Uqul, p.21.al-Ikhtisās, p.431, narrating from al-Khudri.

لِلشَّیطانِ فیهِ نَصیبا و لا شَریکاً. (1)

112:الإمام الباقر علیه السلام: إذا أرَدتَ الوَلَدَ فَقُل عِندَ الجِماعِ:اللّهُمَّ ارزُقنی وَلَداً،وَ اجَعَلهُ تَقِیّاً لَیسَ فی خَلقِهِ زِیادَةٌ و لا نُقصانٌ،وَ اجعَل عاقِبَتَهُ إلی خَیرٍ. (2)

113:الإمام الصادق علیه السلام: مَن أرادَ أن یُحبَلَ لَهُ فَلیُصَلِّ رَکعَتَینِ بَعدَ الجُمعَةِ،یُطیلُ فیهِمَا الرُّکوعَ وَ السُّجودَ،ثُمَّ یَقولُ:اللّهُمَّ إنّی أَسأَلُکَ بِما سَأَلَکَ بِهِ زَکرِیّا،یا رَبِّ لا تَذَرنِی فَردا و أنتَ خَیرُ الوارِثینَ،اللّهُمَّ هَب لی مِن لَدُنکَ ذُرِّیَّةً طَیِّبَةً،إنَّکَ سَمِیعُ الدُّعاءِ،اللّهُمَّ بِاسمِکَ استَحلَلتُها،و فی أمانَتِکَ أخَذتُها،فَإِن قَضَیتَ فی رَحِمِها وَلَدا فَاجعَلهُ غُلاما مُبارَکا زَکِیّا،و لا تَجعَل لِلشَّیطانِ فیهِ شِرکا و لا نَصیبا. (3)

114:تفسیر العیّاشی عن سلیمان بن خالد: قُلتُ لِأبی عَبدِ اللهِ علیه السلام:ما قَولُ اللهِ:«شَارِکْهُمْ فِی الاْءَمْوَ لِ وَ الاْءَوْلَدِ»؟قالَ:فَقالَ:قُل فی ذلِکَ قَولاً:أَعوذُ بِاللهِ السَّمیعِ العَلیمِ مِنَ الشَّیطانِ الرَّجیمِ. (4)

5/4:دَوْرُ الأَحْوالِ فِی انْعِقادِ النُّطفَةِ

115:رسول الله صلی الله علیه وآله: یُکرَهُ أن یَغشَی الرَّجُلُ المَرأَةَ و قَدِ احتَلَمَ حَتّی یَغتَسِلَ مِنِ احتِلامِهِ الَّذی رَأی،فَإن فَعَلَ و خَرَجَ الوَلَدُ مَجنوناً فَلا یَلومَنَّ إلّا نَفسَهُ. (5)

ص:68


1- (1).الخصال:ص 637 ح 10 عن أبی بصیر ومحمّد بن مسلم عن الإمام الصادق عن آبائه علیهم السلام،تحف العقول:ص 125،بحار الأنوار:ج 10 ص 115 ح 1. [1]
2- (2) .الکافی:ج 6 ص 10 ح 12، [2]تهذیب الأحکام:ج 7 ص 411 ح 1641 کلاهما عن محمّد بن مسلم.
3- (3) .الکافی:ج 6 ص 8 ح 3، [3]تهذیب الأحکام:ج 3 ص 315 ح 974 کلاهما عن محمّد بن مسلم.
4- (4) .تفسیر العیّاشی:ج 2 ص 300 ح 107، [4]بحار الأنوار:ج 103 ص 294 ح 47. [5]
5- (5) .تهذیب الأحکام:ج 7 ص 412 ح 1646 عن محمّد بن العیص عن الإمام الصادق علیه السلام،کتاب من لا یحضره الفقیه:ج 3 ص 557 ح 4914 عن الحسین بن زید بن علیّ بن الحسین علیهما السلام عن الإمام الصادق عن آبائه علیهم السلام عنه صلی الله علیه وآله.

share in him nor any partne rship. (1)

112:Imām al-Bāqir )a.s.( said:When you intend to have a child, then say at the time of copulation:O Allah! Bless me with a child and make him pious, with no additional or missing organs ]physically healthy[ and make his ending a good one. (2)

113:Imām al-Sādiq )a.s.( said:He who desires his wife to become pregnant, he should perform a two-unit prayer with long bowing and prostr ation after his Friday prayers, and then say:O Allah! I beseech You the same thing that Zachariah asked You.O Lord! Do not leave me by myself, for You are the best of inheritors! O' Allah! Bestow upon me from You a pure offspring, indeed You are the hearer of prayers.O' Allah! By Your name I made her lawful for me and I took her as a trust from You.So, if You have decreed a child in her womb, make the child a blessed pure one and do not allow Satan to have a share or partn ership with him. (3)

114:Tafsir al 'Ayyāshi, narrating from Sulaymān ibn Khālid who said: I asked Abu 'Abdullah ]al-Sādiq[ )a.s.( about the meaning of Allah's saying:'and share with them in wealth and children' He )a.s.( answered:In this regard, you must say:I seek refuge in Allah the All-Hearing, the All-Knowing from the accursed Satan. (4)

4/5:THE ROLE OF THE PARENTS STATES ON THE FORMAT IONOF THE LIFE-GERM

115:The Prophet )s.a.w.( said:It is not good for a man to associate with his wife after having a wet dream until he performs his ritual bath from the wet dream, but if he does so ]copulate before having a bath[ and the child is born insane, he should not blame anyone other than himself. (5)

ص:69


1- (1).al-Khisāl, p.736, h.01, narrating from Abu Basir and Muhammad ibn Muslim from Imām al-Sādiq )a.s.( from his forefa thers )a.s.(.Tuhaf al-'Uqul, p.521.Bihār al-Anwār, vol.01, p.511, h.1.
2- (2) .al-Kāfi, vol.6, p.01, h.21.Tahdhib al-Ahkām, vol.7, p.114, h.1461.Both narrating from Muhammad ibn Muslim.
3- (3) .al-Kāfi, vol.6, p.8, h.3.Tahdhib al-Ahkām, vol.3, p.513, h.479.narrating from Muhammad ibn Muslim.
4- (4) .Tafsir al-'Ayyāshi, vol.2, p.003, h.701.Bihār al-Anwār, vol.301, p.492 h.74.
5- (5) .Tahdhib al-Ahkām, vol.7, p.214, h.6461, narrating from Muhammad ibn al-'Is from Imām al-Sādiq )a.s.(.Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.755, h.4194, narrating from al-Husain ibn Zaid ibn 'Ali ibn al-Husain )a.s.( from Imām al-Sādiq )a.s.( from his foref athers )a.s.( from the Prophet )s.a.w.(.

116:عنه صلی الله علیه وآله إذا أتی أحَدُکُم أهلَهُ فَلیَستَتِر؛فَإِنَّهُ إذا لَم یَستَتِر استَحیَتِ المَلائِکَةُ و خَرَجَت،و حَضَرَهُ الشَّیطانُ،فَإذا کانَ بَینَهُما وَلَدٌ کانَ الشَّیطانُ فیهِ شَریکٌ (1). (2)

117:الإمام الرضا علیه السلام الجِماعُ بَعدَ الجِماعِ مِن غَیرِ أن یَکونَ بَینَهُما غُسلٌ یُورِثُ لِلوَلَدِ الجُنونَ. (3)

118:عنه علیه السلام: لا تَقرَبِ النِّساءَ فی أوَّلِ اللَّیلِ لا شِتاءً و لا صَیفاً،و ذلِکَ أنَّ المَعِدَةَ وَ العُروقَ تَکونُ مُمتَلِئَةً و هُوَ غَیرُ مَحمودٍ،یُتَخَوَّفُ مِنهُ القولَنجُ (4)وَ الفالِجُ،و اللَّقوَةُ، (5)و النِّقرِسُ، (6)و الحَصاةُ،و التَّقطِیرُ،وَ الفَتقُ وَ ضَعفُ البَصَرِ و الدِّماغِ.

فَإِذا أُریدَ ذلِکَ فَلیَکُن فی آخِرِ اللَّیلِ؛فَإِنَّهُ أصَحُّ لِلبَدَنِ،و أرجی لِلوَلَدِ،وَ أذکی لِلعَقلِ فِی الوَلَدِ الَّذی یُقضی بَینهُما. (7)

ص:70


1- (1).کذا فی المصدر وفی کنز العمال:«کان للشیطان فیه شرک»وهو الصواب.
2- (2) .المعجم الأوسط:ج 1 ص 63 ح 176 عن أبی هریرة،کنز العمّال:ج 16 ص 343 ح 44835.
3- (3) .طبّ الإمام الرضا علیه السلام:ص 28، [1]بحار الأنوار:ج 62 ص 321. [2]
4- (4) .القُولَنجُ:مرض معوی مؤلم،یُعسر معه خروج الثفَلُ والریح (مجمع البحرین:ج 3 ص 1525«قولنج»).
5- (5) .اللَّقْوَةُ:هی مرض یُعرض للوجه فیمیله إلی أحد جانبیه ( النهایة:ج 4 ص 268« [3]لقا»).
6- (6) .النِقْرِسُ:وَرَمٌ و وجع فی مفاصل القدمین و أصابع الرجلین (مجمع البحرین:ج 3 ص 1823«نقرس»).
7- (7) .طب الامام الرضا علیه السلام:ص 64، [4]بحار الأنوار:ج 62 ص 327. [5]

116:The Prophet )s.a.w.( said:If any of you copulates with his wife, he must cover himself, for if he does not cover himself, the angels will become shy and leave, and Satan will be present, and so if a child is conceived from them, Satan has a share in him. (1)

117:Imām al-Ridā )a.s.( said:Having interc ourse after inte rcourse without a ritual bath in between will cause insanity in the child ]conceived from it[. (2)

118:Imām al-Ridā )a.s.( said:Do not have interc ourse with women at the beginning of the night, whether in winter or summer, as the stomach and veins are full and it is not an appro priate act.There is also the fear of colic, coarse tremor, gout, renal calculus )stone(, dribbling, hernia, poor eyesight and weak memory.So, if you intend to have inter course, it must be at the end of the night, for it is healthier for the body and more hopeful for the child ]being conceived[, and it is better for the increase of intellig ence of the child that is conceived between them. (3) (4)

ص:71


1- (1).al-Mu'jam al-Awsat, vol.1, p.36, h.671, narrating from Abu Hurayrah.Kanz al-'Ummāl, vol.61, p.343, h.53844.
2- (2) .Tibb al-Imām al-Ridā )a.s.(, p.82.Bihār al-Anwār, vol.26, p.123.
3- (3) .Tibb al-Imām al-Ridā )a.s.(, p.46.Bihār al-Anwār, vol.26, p.723.
4- (4) .It must be said that the role of the different states and times of sexual interc ourse in the destiny of the child mentioned in these traditions appar ently means that they have a partial effect, and it is not the complete cause.And Allāh knows best.

ص:72

SECTION TWO:THE RIGHTS OF CHILDREN

اشارة

Introd uction:

Chapter One:The Rights of Newborn

Chapter Two:The Rights of a Suckling Infant

Chapter Three:Education

Chapter Four:The Ethics of Upbringing

Chapter Five:Adorning and Playing

Chapter Six:Praying

ص:73

ص:74

INTRODU CTION

اشارة

Through studying the teachings of the holy infal libles )a.s.( regarding the rights of a newborn, one can conclude that a child in this stage has eight rights upon his family.These rights are as follows:

1-HONORING THE BIRTH

The day that Allah Almighty bestows a blessing upon a person is an auspicious and blessed day of festivity (1) .A newborn is a great bounty for a family, and in reality a birthday party is a form of expressing gratitude for this great divine blessing.To congr atulate and give a banquet in honor of the newborn is also something highly recomme nded to do.

This festivity is, in fact, honoring the first divine blessing which is the creation of a human being.The newborn is brought into this world by Allah as a glorious blessing upon its family.

The Messenger of Allah )s.a.w.( once asked Imām 'Ali )a.s.(:What is the first blessing that Allah gave you?

Imām 'Ali )a.s.( answered:That He, may His tribute be glorified, created me and I was nothing to be mentioned.

Therefore, it is approp riate and good to repeat the celebr ation of such occasions with the purpose of expressing gratitude to Allah for His blessing.Although there is no particular evidence )from traditions( to indicate that it is religio usly recom mended )mustahab( unlike the celeb ration of reaching the age of maturity )taklif( for which there are a number of traditions.

2-BATHING THE NEWBORN

(2) There are a few notable points in regards to washing a newborn child:

ص:75


1- (1).The Arabic word 'id is derived from the root 'awada which means 'to return', so the day on which missed out blessings are return to a person or to the society is called a festive day.However, this word gradually became used for any auspicious or blessed day.The greater the blessing of Allāh is, the festive is more magni ficent and glorious with greater joy and happiness.Based on this definition, each day that a man does not commit a sin is counted a day of festivity for him.In this regard Imām 'Ali )a.s.( has said:Every day in which Allāh is not disobeyed in is a festive id day.
2- (2) .Some jurists have presumed that what is meant is the general washing and cleaning of the newborn.Refer to:Jawāhir al-Kalām, vol.5, p.17.

A( What is meant here by bathing is not simply washing, but a ritual religious bathing.Accordi ngly, the person who bathes the baby must observe the rulings of ritual bathing, such as the intention and the order of washing the parts.

B( This bathing is recom mended, provided it does not harm the newborn in any way. (1)

C( The act of bathing the newborn is recom mended to be done at the time of birth, and it is permi ssible to delay it for up to three days. (2)

D( Some of the early jurists viewed that the ritual bathing of a newborn is obligatory. (3)

3-RECITING ADHāN AND IQāMAH IN THE NEWBORN\'S EARS:

Here are some important points in this regard:

A( The Adhān must be recited in the right ear of the newborn, and the Iqāmah in the left ear.

B( It is stated in some narrations that the time of reciting the Adhān and Iqāmah in the ears of the newborn is after hearing it cry, and, in some other narrations it says that it is recom mended to be done before the umbilical cord is cut.

C( This Islamic tradition indicates that the first sounds a baby hears play an important role in the nature of the child, and which also has many effects on his upbringing and future.

4-FEEDING THE NEWBORN FOR THE FIRST TIME:

This means that it is recom mended to mix a very small amount of the soil of Karbalā with some water from the Euphrates (4) and put in the newborn's mouth.

The reason for doing so is that performing such an act will influence the child's aspiration to seek truth, justice and love for Ahlul Bayt )a.s.(, penet rating in newborn's soul from the very beginning of his life, as has been mentioned in some traditions. (5)

ص:76


1- (1).Tahrir al-Wasilah, vol.2, p.13.
2- (2) .al-'Urwah al-Wuthqā, vol.2, p.751.
3- (3) .Jawāhir al-Kalām, vol.5, p.17.
4- (4) .Refer to p.76, h.341-541.
5- (5) .Refer to p.76, h.241.

The recomm endation of other things like feeding the baby with rain water, warm water, dates and honey before anything else have also been mentioned in some traditions.Therefore, if possible, it is better to combine and mix honey, dates and some rain water or water from the Euphrates and then give to the baby. (1)

This also indicates that the first food given to the newborn, like the first voices the newborn hears, play an effective role in the fate of the child.

5-CHOOSING A GOOD NAME:

According to the traditions, choosing a good name for the newborn is considered as the first benevolent act the family performs for the child.It is imperative that through the guidelines set out by the Leaders of Islam, Muslim families choose the best names for their children.These guidelines are:

A( Families can choose any good name for their child.

B( The best names are those which indicate the servitude and relation of a person to his Creator.

C( The best names are the names of the holy prophets, the infa llibles and religious figures in Islam, and the best of all is the name Muhammad.

D( For those who Allah Almighty has granted four sons, it is blamew orthy if they do not name one of them Muhammad.

E( Choosing a name for a child should be done before its birth, and if it is not known what the sex of the expected child is, they may choose a name which is approp riate to both. (2) Of course, there is no problem in changing the name after the delivery.

F( After a boy is born, it is recom mended to name him Muhammad for the first seven days, and then the parents may choose any other name they wish.

ص:77


1- (1).Jawāhir al-Kalām, vol.13, p.352.
2- (2) .Refer to p.86, h.841.

G( Certain names like Muhammad and Fātimah have special rights and respect that must be observed because of their connection with great Islamic characters.

H( There are some names that are rep rehensible )makruh( because they symbolise the wrong and injustice, like:Shahāb, Hariq, Hubāb, Kalb, Firār, Harb, and Zālim.

I( It is disapp roved to put names that indicate pride, or something whose negation in a conver sation is considered as a bad omen, such as:Mubārak-the blessed, in which its negation is 'the unblessed'.

J( The names that are befitting only to Allah, the Exalted, )like Quddus, Hakam, and Khāliq( should not be used as the name of someone.Some jurists have considered this as prohibited.

6-SHAVING THE NEWBORN\'S HEAD

It is a recom mended act to shave the hair on the head of a newborn on the seventh day and donate its equal weight in gold or silver for charity, and there is no difference as to whether the newborn is a girl or a boy.

7-TO OFFER A SACRIFICE )\'AQIQAH( FOR THE NEWBORN

Performing a 'aqiqah is the sacrifi cing of a sheep (1) to feed people upon the birth of a child. (2)

The things that must be observed in this regard are:

A( To offer a sacrifice for a child is a highly recom mended act, and some jurists (3) have even considered it obligatory.

B( It is recom mended that the offering for a boy should be a male sheep and for a girl a female sheep.

C( The time of sacrifice is the seventh day after the birth, and if it is delayed, any time after that it will still remain as a recom mended practice.If the parents did not perform the 'aqiqah for the child, it is recom mended that the child himself does so when he becomes mature.

ص:78


1- (1).A goat, cow, or a camel can also be sacrificed, and it is recomm ended to observe all rulings of slaugh tering in them.
2- (2) .Tahrir al-Wasilah, vol.2, p.613.
3- (3) .Like Askāfi, Sayyid Murtadā and Fayd Kāshāni.Ahkām al-Atfāl, p.691.

D( It is recomm ended that the meat of the sacrifice be divided among the believers and ask them to pray for the baby, but it is better to cook the meat and invite at least ten persons to eat and pray for the newborn.

E( It is recom mended when cutting up the 'aqiqah not to break the bones.Another recom mendation is that one leg and thigh, or rather one fourth of the sacrifice should be given to the midwife.

F( It is disapp roved for the parents and those supported by the father, to eat from the offering, in particular the mother. (1)

G( It is recom mended to recite the special supp lication for the 'aqiqah while it is being slaug htered.The suppl ications narrated from Ahlul Bayt )a.s.( in this regard are abundant. (2)

8-CIRCUMC ISION OF THE BABY

It is a recom mended act to circumcise the newborn boy on the seventh day after his birth, and it is permis sible to delay it till the age of puberty.It is of precaution that the child's parents would get him circum cised before puberty, but after puberty it is an urgent obligation and delaying it is not permi ssible.

It is also recom mended that at the time of circumc ision, the related supplic ation to be recited. (3)

ص:79


1- (1).Wasā'il al-Shi'ah, vol.12, p.824.
2- (2) .Wasā'il al-Shi'ah, vol.51, p.624-824.
3- (3) .Refer to page 97, h.391.

الفصل الأوّل:حُقوقُ الوَلیدِ

1/1:تَعْظِیمُ المیلادِ

(وَ سَلامٌ عَلَیْهِ یَوْمَ وُلِدَ وَ یَوْمَ یَمُوتُ وَ یَوْمَ یُبْعَثُ حَیًّا). 1

(وَ السَّلامُ عَلَیَّ یَوْمَ وُلِدْتُ وَ یَوْمَ أَمُوتُ وَ یَوْمَ أُبْعَثُ حَیًّا). 2

119:الإمام الباقر علیه السلام: یَا ابنَ الأیّامِ الثَّلاثِ،یَومُکَ الَّذی وُلِدتَ فیهِ،و یَومُکَ الَّذی تَنزِلُ فیهِ قَبرَکَ،ویَومُکَ الَّذی تَخرُجُ فیهِ إِلی رَبِّکَ،فَیَا لَهُ مِن یَومٍ عَظیمٍ. (1)

120:عنه علیه السلام-فی تَهنِئَتِهِ لِرَجُلٍ بِمَولودٍ أَسأَلُ اللهَ أن یَجعَلَهُ خَلَفاً مَعَکَ،وَ خَلَفاً بَعدَکَ،فَإِنَّ الرَّجُلَ یُخلِفُ أَباهُ فِی حَیاتِهِ و مَوتِهِ. (2)

121:الإمام الصادق علیه السلام: أکبَرُ ما یَکونُ الإِنسانُ یَومَ یولَدُ،و أصغَرُ ما یَکونُ یَومَ یَموتُ. (3)

122:عنه علیه السلام: هَنَّأَ رَجُلٌ رَجُلاً أصابَ ابناً فَقالَ:یُهنِئُکَ الفارِسُ.فَقالَ لَهُ الحَسَنُ علیه السلام:ما عِلمُکَ یَکونُ فارِساً أو راجِلاً؟

قَالَ:جُعِلتُ فِداکَ فَما أَقولُ؟

ص:80


1- (3) .تحف العقول:ص 292،بحار الأنوار:ج 78 ص 171 ح 4. [1]
2- (4) .نثر الدرّ:ج 1 ص 345، [2]نزهة الناظر:ص 100 ح 19،کشف الغمّة:ج 2 ص 362. [3]
3- (5) .کتاب من لا یحضره الفقیه:ج 1 ص 194 ح 595.

CHAPTER ONE:THE RIGHTS OF A NEWBORN

1/1:HONORING THE BIRTH

And peace be on him the day he was born, and the day he dies, and the day he shall be raised alive! (1)

.And peace be on me the day I was born, and the day I die, and the day I shall be raised alive. (2)

119:Imām al-Bāqir )a.s.( said:O child of three ]great[ days pointing to three stages of man's life(:The day you were born, the day you will enter your grave and the day you will come out towards your Lord.What great days they will be. (3)

120:Imām al-Bāqir )a.s.( said,-while congra tulating a man for his newborn child-:I ask Allah to make him a ]worthy[ successor in your life and a successor after you, for indeed a man succeeds his father in his life and after his death. (4)

121:Imām al-Sādiq )a.s.( said:The greatest day of a person is the day he is born, and his smallest day is the day he dies. (5)

122:Imām al-Sādiq )a.s.( said:A man said when congrat ulating someone who was blessed with a son:Congratul ations for your newborn horseman.

Imām Hasan )a.s.( said to him:How do you know he will be a rider or a walker?

The man said:May I be sacrificed for you! Then what should I say?

ص:81


1- (1).Qurān, 91:51.
2- (2) .Qurān, 91:33.
3- (3) .Tuhaf al-'Uqul, p.292.Bihār al-Anwār, vol.87, p.171, h.4.
4- (4) .Nathr al-Durr, vol.1, p.543.Nazhah al-Nāzir, p.001, h.91.Kashf al-Ghummah, vol.2, p.263.
5- (5) .Kitāb Man lā Yahdarhu al-Faqih, vol.1, p.491, h.595.

قال:تَقولُ:شَکَرتَ الواهِبَ،و بورِکَ لَکَ فِی المَوهوبِ،و بَلَغَ أَشُدَّهُ،و رَزَقَکَ بِرَّهُ. (1)

123:الکافی عن علیّ بن الحکم عن بعض أصحابنا: أولَمَ أبُو الحَسَنِ مُوسی علیه السلام وَلیمَةً عَلی بَعضِ وُلدِهِ،فَأَطعَمَ أهلَ المَدینَةِ ثَلاثَةَ أیّامٍ الفالوذَجاتِ (2)فی الجِفانِ فِی المَساجِدِ وَ الأزِقَّةِ. (3)

2/1:غَسْلُ المَوْلودِ

124:الإمام الصادق علیه السلام: غَسلُ المَولودِ واجِبٌ. (4)

3/1:الأذانُ وَ الإِقامَةُ فی أُذُنِ الوَلیدِ

125:رسول الله صلی الله علیه وآله: مَن وُلِدَ لَهُ فَأَذَّنَ فی أُذُنِهِ الیُمنی و أَقامَ فی أُذُنِهِ الیُسری،لَم یَضُرَّهُ أُمُّ الصِّبیانِ (5). (6)

126:عنه صلی الله علیه وآله: مَن وُلِدَ لَهُ مَولودٌ فَلیُؤَذِّن فی اذُنِهِ الیُمنی بِأَذانِ الصَّلاةِ،وَلیُقِم فِی الیُسری؛

ص:82


1- (1).الکافی:ج 6 ص 17 ح 3،کتاب من لا یحضره الفقیه:ج 3 [1] ص 480 ح 4687.
2- (2) .الفالوذَج:نوعٌ من الحلواء ( مجمع البحرین:ج 3 ص 1414«فلذج»).
3- (3) الکافی:ج 6 ص 281 ح 1، [2]بحار الأنوار:ج 48 ص 110 ح 12. [3]
4- (4) .الکافی:ج 3 ص 40 ح 2، [4]تهذیب الأحکام:ج 1 ص 104 ح 270،کتاب من لا یحضره الفقیه:ج 1 ص 78 ح176 کلّها عن سماعة.
5- (5) .اُم الصبیان؛یطلق هذا المصطلح علی نوع من الأمراض الّتی یبتلی الفرد بسببها بحالة تسمّی«الإصابة بالریح»،وقد تؤدی أحیانا إلی الإغماء،کما قیل:إنّ ام الصبیان نوع من الجن یؤذی الأطفال.(راجع:موسوعة الأحادیث الطبیة:ج 1 ص 677).
6- (6) .مسند أبی یعلی:ج 6 ص 181 ح 6747،الفردوس:ج 3 ص 632 ح 5982 کلاهما عن الإمام الحسین علیه السلام،کنز العمّال:ج 16 ص 457 ح 45414.

He )a.s.( said:Say:you have thanked the Giver ]of this bounty[, and may the given be a blessing for you.May he reach his perfection and may He make you enjoy his kindness. (1)

123:al-Kāfi, narrating from 'Ali ibn al-Hakam, from one of the Shi'ah who said: For the birth of one of his children, Abu al-Hasan Musā ]al-Kāzim[ )a.s.( had a feast, and he fed fāluzaj (2) in large bowls to the people of Medina in mosques and lanes for three days. (3)

1/2:WASHING THE NEWBORN

124:Imām al-Sādiq )a.s.( said:Washing the newborn baby is obligatory. (4)

1/3:RECITING ADHāN AND IQāMAH IN THE NEWBORN\'S EARS

125:The Prophet )s.a.w.( said:Whoever is granted a newborn and recites the Adhān in his right ear and the Iqāmah in his left ear, Um al-Sibyān (5) will not harm it. (6)

126:The Prophet )s.a.w.( said:If someone has a newborn child, he must recite the Adhān in his right ear and the Iqāmah in his

ص:83


1- (1).al-Kāfi, vol.6, p.71, h.3.Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.084, h.7864.
2- (2) .A kind of sweet made from flour, water and honey.
3- (3) .al-Kāfi, vol.6, p.182, h.1.Bihār al-Anwār, vol.84, p.011, h.21.
4- (4) .al-Kāfi, vol.3, p.04, h.2.Tahdhib al-Ahkām, vol.1, p.401, h.072.Kitāb Man lā Yahdarhu al-Faqih, vol.1, p.87, h.671.All narrating from Samā'ah.
5- (5) .It is said that Um al-Sibyān is a kind of sickness in which the person is afflicted with a state that is called 'wind seized' and sometimes it causes the person to become uncon scious.It has also been said that Um al-Sibyān is a jinn that hurts children.In Persian, Um al-Sibyān refers to the mother of a jinn )div( and being possessed by a jinn.Refer to:Dāneshnāmeh Pezeshki, vol.1, p.776
6- (6) .Musnad Abu Ya'lā, vol.6, p.181, h.7476.al-Firdaws, vol.3, p.236, h.2895.Both narrating from Imām al-Husain )a.s.(.Kanz al-'Ummāl, vol.61, p.754, h.41454.

فَإِنَّها عِصمَةٌ مِنَ الشَّیطانِ الرَّجیمِ. (1)

127:سنن أبی داود عن أبی رافع: رَأَیتُ رَسولَ اللهِ صلی الله علیه وآله أذَّنَ فی اذُنِ الحَسَنِ بنِ عَلِیٍ ّ حِینَ وَلَدَتهُ فاطِمَةُ بِالصَّلاةِ. (2)

128:الإمام علیّ علیه السلام: لَمّا حَضَرَت وِلادَةُ فاطِمَةَ علیها السلام،قال رَسولُ اللهِ صلی الله علیه وآله لِأسماءَ بِنتِ عُمَیسٍ و امِّ سَلَمَةَ:اِحضَراها،فإِذا وَقَعَ وَلَدُها واستَهَلَّ فَأَذِّنا فی اذُنِهِ الیُمنی وأَقِیما فی اذُنِهِ الیُسری؛فَإِنَّهُ لا یُفعَلُ ذلِکَ بِمِثلِهِ إلّا عُصِمَ مِنَ الشَّیطانِ،و لا تُحدِثا شَیئا حَتّی آتِیَکُما.

فَلَمَّا وَلَدَت فَعَلَتا ذلِکَ،فَأتاهُ النَّبِیُ ّ صلی الله علیه وآله فَسَرَّهُ وَ لَبَّأهُ (3)بِریقِهِ،و قالَ:اللّهُمَّ إنِّی اعیذُهُ بِکَ و وُلدَهُ مِنَ الشَّیطانِ الرَّجیمِ. (4)

129:الإمام الصادق علیه السلام-فیما یُفعَلُ بِالمَولودِ إذا وُلِدَ-: مُرُوا القابِلَةَ أو بَعضَ مَن یَلیهِ أن تُقیمَ الصَّلاةَ فی اذُنِهِ الیُمنی؛فَلا یُصیبُهُ لَمَمٌ (5)و لا تابِعَةٌ (6)أبَداً. (7)

130:عنه علیه السلام-أیضا-: و أذِّن فی اذُنِهِ الیُمنی و أقِم فِی الیُسری،تَفعَلُ بِهِ ذلِکَ قَبلَ أن تَقطَعَ سُرَّتَهُ؛فَإِنَّهُ لا یَفزَعُ أبَداً،و لا تُصیبُهُ امُّ الصِّبیانِ. (8)

ص:84


1- (1).الکافی:ج 6 ص 24 ح 6 [1] عن السکونی عن الإمام الصادق علیه السلام.
2- (2) .سنن أبی داوود:ج 4 ص 328 ح 5105،مسند ابن حنبل:ج 9 ص 230 ح 23930. [2]
3- (3) ألبأَهُ بِرِیقِهِ:أی صبّ رَیقَهُ فی فیهِ ( لسان العرب:ج 1 ص 150« [3]لبأ»).
4- (4) .کشف الغمّة:ج 2 ص 151، [4]بحار الأنوار:ج 43 ص 255. [5]
5- (5) .اللَّمَم:طرف من الجنون یلمّ بالإنسان أی یقرب من الإنسان ویعتریه ( النهایة:ج 4 ص 272« [6]لمم»).
6- (6) .التابع والتابعة:الجنّی والجنّیة یکونان مع الإنسان یتبعانه حیث ذهب (القاموس المحیط:ج 3 ص 8«تبع»).
7- (7) .الکافی:ج 6 ص 23 ح 2 [7] عن حفص الکناسی.
8- (8) .الکافی:ج 6 ص 23 ح 1، [8]تهذیب الأحکام:ج 7 ص 436 ح 1738 کلاهما عن أبی یحیی الرازی،وسائل الشیعة:ج 21 ص 137 ح 2. [9]

left ear, for this will bring security from the cursed Satan. (1)

127:Sunan Abi Dāwud, narrating from Abu Rāfi' who said: When Fātimah )a.s.( gave birth to Hasan ibn 'Ali )a.s.(, I saw the Messenger of Allah )s.a.w.( reciting the Adhān in his ear. (2)

128:Imām 'Ali )a.s.( said:When the time came for Fātimah to give birth to her child, the Messenger of Allah )s.a.w.( said to Asmā' bint 'Umays and Um Salamah:Stay with her so that when her baby is delivered and starts to cry, recite the Adhān in its right ear and the Iqāmah in its left ear, for whomever this is done to will be safeg uarded from Satan, and then do not do anything until I come.

When Fātimah delivered the baby, they did what he )s.a.w.( told them, then the Prophet )s.a.w.( came and cut his umbilical cord and put a little bit of his saliva in the newborn's mouth and said:O Allah! I seek Your protection for him and his offspring from the vice of the cursed Satan. (3)

129:Imām al-Sādiq )a.s.( said,-regarding some of what is done to an infant at the time of his birth-:Tell the midwife or anyone who is with her to recite the Adhān in his right ear so that the child would never become insane or followed by a jinn. (4)

130:Imām al-Sādiq )a.s.( said,-mentioning some of the things to be done to an infant at the time of his birth-:Recite the Adhān in his right ear and the Iqāmah in his left ear.Do this before cutting the umbilical cord, for the child will never be a coward and will not be afflicted by ]the sickness of[ Umm al-Sibyān. (5)

ص:85


1- (1).al-Kāfi, vol.6, p.42, h.6, narrating from al-Sakuni from Imām al-Sādiq )a.s.(.
2- (2) .Sunan Abu Dāwud, vol.4, p.823, h.5015.Musnad Ibn Hanbal, vol.9, p.032, h.03932.
3- (3) .Kashf al-Ghammah, vol.2, p.151.Bihār al-Anwār, vol.34, p.552.
4- (4) .al-Kāfi, vol.6, p.32, h.2, narrating from Hafs al-Kināsi.
5- (5) .al-Kāfi, vol.6, p.32, h.1.Tahdhib al-Ahkām, vol.7, p.634, h.8371.Both narrating from Abu Yahyā al-Rāzi.Wasā'il al-Shi'ah, vol.12, p.731, h.2.

4/1:التَّحْنیکُ

131:رسول الله صلی الله علیه وآله: یُحَنَّکُ (1)المَولودُ بِالماءِ السُّخنِ. (2)

132:مسند أبی یعلی عن أبی موسی: وُلِدَ لی غُلامٌ فَأتَیتُ بِهِ رَسولَ اللهِ صلی الله علیه وآله،فَسَمَّاهُ إبراهیمَ و حَنَّکَهُ بِتَمرَةٍ،و دَعا لَهُ بالبَرَکَةِ،و دَفَعَهُ إلَیَ ّ. (3)

133:صحیح مسلم عن عائشة: أنّ رسولَ اللهِ ِ صلی الله علیه وآله کانَ یُؤتی بالصّبیانِ فَیُبَرِّکُ عَلَیهِم و یُحَنِّکُهُم. (4)

134:الإمام علیّ علیه السلام: حَنِّکوا أولادَکُم بالتَّمرِ،هکَذا فَعَلَ النَّبِیُّ صلی الله علیه وآله بِالحَسَنِ والحُسَینِ علیهما السلام. (5)

135:الکافی عن یونس عن بعض أصحابه عن أبی جعفر علیه السلام: یُحَنَّکُ المَولودُ بِماءِ الفُراتِ،و یُقامُ فی أُذنِهِ.

وفی رِوایةٍ اخری:حَنِّکُوا أولادَکُم بِماءِ الفُراتِ و بِتُربَةِ قَبرِ الحُسَینِ علیه السلام،فَإن لَم یَکُن فَبِماءِ السَّماءِ. (6)

136:الإمام الصادق علیه السلام: حَنِّکوا أولادَکُم بِتُربَةِ الحُسَینِ علیه السلام؛فَإِنَّها أمانٌ. (7)

137:الإمام الرضا علیه السلام-فِی الفِقهِ المَنسوبِ إلَیهِ وحَنِّکهُ بِماءِ الفُراتِ إن قَدَرتَ عَلَیهِ أو

ص:86


1- (1).حَنَکَ الصبیَ:إذا مضغ تمرا أو غیره فدلکه بحَنَکه کحنّکه ( القاموس المحیط:ج 3 ص 300«حنک»).
2- (2) .جامع الاحادیث:ص 141،الإمامة والتبصرة:ص 176.
3- (3) .مسند أبی یعلی:ج 6 ص 414 ح 7278،کنز العمّال:ج 13 ص 268 ح 36788.
4- (4) .صحیح مسلم:ج 3 ص 1691 ح 27،المصنّف لابن أبی شیبة:ج 5 ص 430 ح 4.
5- (5) .الکافی:ج 6 ص 24 ح 5 [1] عن أبی بصیر عن الإمام الصادق علیه السلام،تهذیب الأحکام:ج 7 ص 437 ح 1741 عن أبی بصیر،الخصال:ص 637 ح 10 عن أبی بصیر ومحمّد بن مسلم عن الإمام الصادق عن آبائه عنه صلی الله علیه وآله.
6- (6) .الکافی:ج 6 ص 24 ح 3 و 4، [2]تهذیب الأحکام:ج 7 ص 436 ح 1739 و 1740.
7- (7) .تهذیب الأحکام:ج 6 ص 74 ح 143 عن الحسین بن أبی العلا،الدعوات:ص 185 ح 513.

1/4:THE FIRST FEEDING

131:The Prophet )s.a.w.( said:The first thing a newborn should be given is warm water. (1)

132:Musnad Abu Ya'lā, narrating from Abu Musā who said: A son was born to me.I took him to the Messenger of Allah )s.a.w.( and he named him Ibrāhim.He then fed him a date ]as the first piece of food he ate[, prayed that he be blessed, and he then returned him to me. (2)

133:Sahih Muslim, narrating from 'A'ishah who said: Newborns were brought to the Messenger of Allah )s.a.w.( and he blessed them and was the first to feed them. (3)

134:Imām 'Ali )a.s.( said:Feed your newborns firstly with dates, as the Prophet )s.a.w.( did so with Hasan and Husain )a.s.(. (4)

135:al-Kāfi, narrating from Yunus, from one of the companions that Abu Ja'far ]al-Bāqir[ )a.s.( said: The first food of a newborn should be the water of the Euphrates, and the Iqāmah is to be recited in his ear.

In another narration he )a.s.( said:The first food that should be given to your children is water from the Euphrates and soil from the grave of Husain )a.s.(, and if that is not possible, then with rain water. (5)

136:Imām al-Sādiq )a.s.( said:Let the first thing your children take be the soil from the grave of Husain )a.s.(, for it is a safeguard. (6)

137:Imām al-Ridā said,-in al-Fiqh-a book attributed to him--:When a child is born, feed him first with water from the

ص:87


1- (1).Jāmi' al-Ahādith, p.141.al-Imāmah wa al-Tabsirah, p.671.
2- (2) .Musnad Abu Ya'lā, vol.6, p.414, h.8727.Kanz al-'Ummāl, vol.31, p.862, h.88763.
3- (3) .Sahih Muslim, vol.3, p.1961, h.72.al-Musannaf by Ibn Abu Shaybah, vol.5, p.034, h.4.
4- (4) .al-Kāfi, vol.6, p.42, h.5, narrating from Abu Basir from Imām al-Sādiq )a.s.( Tahdhib al-Ahkām, vol.7, p.724, h.1471, narrating from Abu Basir.al-Khisāl, p.736, h.01, narrating from Abu Basir and Muhammad ibn Muslim from Imām al-Sādiq )a.s.( from his forefath ers )a.s.(.
5- (5) .al-Kāfi, vol.6, p.42, h.3-4.Tahdhib al-Ahkām, vol.7, p.634, h.9371-0471.
6- (6) .Tahdhib al-Ahkām, vol.6, p.47, h.341, narrating from al-Husain ibn Abu Ya'lā.al-Da'awāt, p.581, h.315.

بِالعَسَلِ ساعَةَ یولَدُ. (1)

5/1:التَّسْمِیَةُ

أ تَحسینُ الاِسمِ

138:الإمام الکاظم علیه السلام: جاءَ رَجُلٌ إِلَی النَّبِیِ ّ صلی الله علیه وآله،فَقالَ:یا رَسولَ اللهِ ِ،ما حَقُّ ابنِی هذا؟

قالَ:تُحْسِنُ اسمَهُ و أدَبَهُ،وَضَعهُ مَوضِعَا حَسَناً. (2)

139:عنه علیه السلام: أَوَّلُ ما یَبَرُّ الرَّجُلُ وَلَدَهُ أَن یُسَمِّیَهُ بِاسمٍ حَسَنٍ،فَلیُحْسِن أَحَدُکُم اسمَ وَلَدِهِ. (3)

ب تَسمِیَةُ الوَلَدِ قَبلَ أَن یولَدَ

140:الإمام علیّ علیه السلام: سَمّوا أَولادَکُم قَبلَ أَن یولَدوا،فَإن لَم تَدروا أَذَکَرٌ أَم انثی فَسَمُّوهُم بِالأَسماءِ الَّتی تَکُونُ لِلذَّکَرِ وَ الاُنثی؛فَإِنَّ أَسقاطَکم إذا لَقوکُم یَومَ القِیامَةِ و لَم تُسَمُّوهُم یَقولُ السِّقطُ لِأَبیهِ:ألّا سَمَّیتَنی؟و قَد سَمَّی رَسولُ اللهِ ِ صلی الله علیه وآله مُحسِنا قَبلَ أَن یولَدَ ! (4)

ج سُنَّةُ أَهلِ البَیتِ فِی التَّسمِیَةِ

141:سنن الترمذی عن عمرو بن شعیب عن أبیه عن جدّه: أَنَّ النَّبِیَّ صلی الله علیه وآله أَمَرَ بِتَسمِیَةِ المَولودِ یَومَ سابِعِهِ،و وَضعِ الأَذی عَنهُ،وَالعَقِّ. (5)

ص:88


1- (1).الفقه المنسوب إلی الإمام الرضا علیه السلام:ص 239، [1]مستدرک الوسائل:ج 15 ص 138 ح17783. [2]
2- (2) .الکافی:ج 6 ص 48 ح 1، [3]تهذیب الأحکام:ج 8 ص 111 ح 384 کلاهما عن درست.
3- (3) .الکافی:ج 6 ص 18 ح 3، [4]تهذیب الأحکام:ج 7 ص 437 ح 1745 کلاهما عن موسی بن بکر.
4- (4) .الکافی:ج 6 ص 18 ح 2، [5]عن أبی بصیر عن الإمام الصادق عن أبیه عن جده علیهم السلام،الخصال:ص 634.
5- (5) .سنن الترمذی:ج 5 ص 132 ح 2832. [6]

Euphrates if you are able to, otherwise with honey. (1)

1/5:NAMING

A-Choosing A Good Name:

138:Imām al-Kāzim )a.s.( said:Someone came to the Prophet )s.a.w.( and said:O Messenger of Allah! What is the right of my child?

He answered:Choosing a good name for him, raising him well and facilit ating a good life for him. (2)

139:Imām al-Kāzim )a.s.( said:The first benevo lence a man can give his child is choosing a good name for him, so every one of you must choose a good name for your child. (3)

B-Choosing A Name Before The Birth:

140:māmI 'Ali )a.s.( said:Choose a name for your children before they are born.If you do not know whether the child is a male or a female, call them by the names which are good for both a male and a female, for the miscar riage whom you have not chosen a name, will meet you on Judgment Day and will say to its father:Why didn't you choose a name for me?Verily, the Messenger of Allah gave the name to Muhsin before he was born. (4)

C-The Ahlul Bayt\'s Tradition In Naming:

141:Sunan al-Tirmidhi, narrating from 'Amr ibn Shu'ayb, from his father from his grand father who said: Verily, the Prophet )s.a.w.( commanded the choosing of a name for a newborn on the seventh day ]after his birth[, and cutting his hair and offering a sacrifice. (5)

ص:89


1- (1).al-Fiqh al-Mansub li Imām al-Ridā )a.s.(, p.932, Mustardak al-Wasā'il, vol.51, p.831, h.38771.
2- (2) .al-Kāfi, vol.6, p.84, h.1.Tahdhib al-Ahkām, vol.8, p.111, h.483.Both narrating from Durust.
3- (3) .al-Kāfi, vol.6, p.81, h.3.Tahdhib al-Ahkām, vol.7, p.734, h.5471.Both narrating from Musā ibn Bakr.
4- (4) .al-Kāfi, vol.6, p.81, h.2, narrating from Imām al-Sādiq )a.s.( from his father )a.s.( from his grand father )a.s.(.al-Khisāl, p.436.
5- (5) .Sunan al-Tirmidhi, vol.5, p.231, h.2382.

د أفضَلُ الأَسماءِ و حَقُّ بَعضِها

142:رسول الله صلی الله علیه وآله نِعمَ الأَسماءُ:عَبدُ اللهِ و عَبدُ الرَّحمنِ؛الأَسماءُ المُعَبَّدَةُ. (1)

143:عنه صلی الله علیه وآله: ألا إِنّ خَیرَ الأَسماءِ:عَبدُ اللهِ ِ و عَبدُ الرَّحمنِ و حارِثَةُ و هَمّامٌ. (2)

144:عنه صلی الله علیه وآله «إِذا سَمَّیتُمُ الوَلَدَ مُحَمَّداً فَأَکرِمُوه،و أَوسِعوا لَه فِی المَجلِسِ،و لا تُقَبِّحوا لَهُ وَجها. (3)

145:عنه صلی الله علیه وآله: إِذا سَمَّیتُم مُحَمَّدا فلا تُقَبِّحوهُ،و لا تَجبَهوهُ، (4)و لا تَضرِبوهُ،بورِکَ لِبَیتٍ فیهِ مُحَمَّدٌ،و مَجلِسٍ فیهِ مُحَمَّدٌ،و رِفقَةٍ فیها مُحَمَّدٌ. (5)

146.عنه صلی الله علیه وآله: ما مِن بَیتٍ فیهِ اسمُ مُحَمَّدٍ الّا أَوسَعَ اللهُ ُ عَلَیهِمُ الرِّزقَ،فَإِذا سَمَّیتُموهُم فَلا تَضرِبوهُم،و لا تَشتِموهُم. (6)

147:عنه صلی الله علیه وآله: تُسَمُّونَ مُحَمَّداً ثُمَّ تَسُبّونَهُ ! (7)

148:الکافی عَنِ السَّکونِی: دَخَلتُ عَلی أَبی عَبدِ اللهِ علیه السلام وأَنَا مَغمومٌ مَکروبٌ،فَقالَ لی:یا سَکونِیُ مِمّا غَمُّکَ؟

قُلتُ:وُلِدَت لی ابنَةٌ!

ص:90


1- (1).النوادر للراوندی:ص 104 ح 75، [1]الجعفریّات:ص 190 [2] وفیه«المعتادة»بدل«المعبدة»وکلاهما عن الإمام الکاظم عن آبائه علیهم السلام،بحار الأنوار:ج104 ص130 ح21. [3]
2- (2) .الخصال:ص 251 ح 118 عن جابر عن الإمام الباقر علیه السلام،بحار الأنوار:ج 104 ص 127 ح 2. [4]
3- (3) .تاریخ بغداد:ج 3 ص 91 [5] عن زید بن الحسن عن أبیه عن الإمام علیّ علیه السلام،شرح نهج البلاغة لابن أبی الحدید:ج 19 ص 369 [6] عن الإمام علیّ علیه السلام عنه صلی الله علیه وآله.
4- (4) .جَبِهَهُ:ضَرَبَ جبهته وَرَدَّهُ ( مجمع البحرین:ج 1 ص 270«جبه»).
5- (5) .مکارم الأخلاق:ج 1 ص 65 ح 67 [7] عن أبی رافع،بحار الأنوار:ج 16 ص 239. [8]
6- (6) .تنبیه الخواطر:ج 1 ص 32 [9]عن جابر؛شرح نهج البلاغة لابن أبی الحدید:ج 19 ص 366 [10] عن جابر.
7- (7) .کنز العمّال:ج 16 ص 422 ح 45222 نقلاً عن عبد بن حمید عن أنس.
D-The Best Of Names And The Rights Of Some Of Them:

142:The Prophet )s.a.w.( said:The blessed names are:'Abdullah, 'Abd al-Rahmān and similar names that denote the servitude to Allah. (1)

143:The Prophet )s.a.w.( said:Indeed, the best of names are:'Abdullah, 'Abd al-Rahmān, Hārithah and Hammām. (2)

144:The Prophet )s.a.w.( said:If you name the child Muhammad, honor him, make room for him in gatherings and do not frown at him. (3)

145:The Prophet )s.a.w.( said:If you name anyone Muhammad, do not disgrace him, do not frown at him and do not beat him.Blessed be the house that has a Muhammad, the gathering that has a Muhammad, and a company of friends that has a Muhammad. (4)

146:The Prophet )s.a.w.( said:Any household that has the name Muhammad in it Allah will increase their sustenance.So, if you have named a child Muhammad, you must not beat or insult him. (5)

147:The Prophet )s.a.w.( said:Do you name someone Muhammad and then you insult him!? (6)

148:al-Kāfi, narrating from al-Sakuni who said: I went to Imām al-Sādiq )a.s.( while I was sad and upset, and he said to me:O' Sakuni, why are you sad?

I said:A daughter has been born to me.

ص:91


1- (1).al-Nawādir, by al-Rāwandi, p.401, h.57.al-Ja'fariyāt, p.091, with 'custom' instead of 'names that denote the servitude to Allah'.Both narrating from Imām al-Kāzim )a.s.( from his foref athers )a.s.(.Bihār al-Anwār, vol.401, p.031, h.12.
2- (2) .al-Khisāl, p.152, h.811, narrating from Jābir from Imām al-Bāqir )a.s.(.Bihār al-Anwār, vol.401, p.721, h.2.
3- (3) .Tārikh Baghdād, vol.3, p.19, narrating from Zaid ibn al-Hasan from his father from Imām 'Ali )a.s.(.Sharh Nahj al-Balāghah, vol.91, p.963, narrating from Imām 'Ali )a.s.( from the Prophet )s.a.w(.
4- (4) .Makārim al-Akhlāq, vol.1, p.56, h.76, narrating from Abu Rāfi'.Bihār al-Anwār, vol.61, p.932.
5- (5) .Tanbih al-Khawātir, vol.1, p.23, narrating from Jābir.Sharh Nahj al-Balāghah, vol.91, p.663, narrating from Jābir.
6- (6) .Kanz al-'Ummāl, vol.61, p.224, h.22254, narrating from 'Abd ibn Hamid from 'Anas.

فَقالَ:یا سَکونِیُ،عَلَی الأَرضِ ثِقلُها،وعَلَی اللهِ رِزقُها،تَعیشُ فی غَیرِ أَجَلِکَ،و تَأکُلُ مِن غَیرِ رِزقِکَ.

فَسُرِّیَ وَ اللهِ عَنِّی.فَقالَ لِی:ما سَمَّیتَها؟

قُلتُ:فاطِمَةَ.

قالَ:آهٍ آهٍ ! ثُمَّ وَضَعَ یَدَهُ عَلی جَبهَتِهِ فَقالَ:قالَ رَسولُ اللهِ صلی الله علیه وآله:«حَقُّ الوَلَدِ عَلی والِدِهِ إِذا کانَ ذَکَرا أَن یَستَفرِهَ (1)أُمَّهُ،و یَستَحسِنَ اسمَهُ،و یُعَلِّمَهُ کِتابَ اللهِ،و یُطَهِّرَهُ،و یُعَلِّمَهُ السِّباحَةَ،و إِذا کَانَت انثی أَن یَستَفرِهَ أُمَّها،و یَستَحسِنَ اسمَها،و یُعَلِّمَها سورَةَ النّورِ،و لا یُعَلِّمها سورَةَ یوسُفَ،و لا یُنزِلَهَا الغُرَفَ (2)،و یُعَجِّلَ سَراحَها إِلی بَیتِ زَوجِها».

أَما إِذا سَمَّیتَها فاطِمَةَ فَلا تَسُبَّها،و لا تَلْعَنها و لا تَضرِبها. (3)

149:رسول الله صلی الله علیه وآله مَن وُلِدَ لَهُ أَربَعَةُ أَولادٍ لَم یُسَمِّ أَحَدَهُم بِاسمی،فَقَد جَفانی. (4)

150:عنه صلی الله علیه وآله: تَسَمَّوا بِأَسماءِ الأَنبِیاءِ. (5)

151:عنه صلی الله علیه وآله: ما مِن أَهلِ بَیتٍ فیهِم اسمُ نَبِیٍ إلّا بَعَثَ اللهُ إِلَیهِم مَلَکا یُقَدِّسُهُم مِن صَلاةِ الغَداةِ إلَی العِشاءِ. (6)

ص:92


1- (1).اسْتَفرِهوا:أی استَحسِنُوا ( مجمع البحرین:ج 3 ص 1390«فره»).
2- (2) .المراد بها هو الغرف الّتی تطلّ علی الخارج،ویری الشخص الّذی فی داخلها من الخارج.
3- (3) .الکافی:ج 6 ص 48 ح 6، [1]تهذیب الأحکام:ج 8 ص 112 ح 387.
4- (4) .الکافی:ج 6 ص 19 ح 6 [2] عن عاصم الکوزی عن الإمام الصادق علیه السلام،تهذیب الأحکام:ج 7 ص 438 ح 1747 عن الإمام الباقر علیه السلام عنه صلی الله علیه وآله.
5- (5) .سنن أبی داوود:ج 4 ص 288 ح 4950،مسند أبی یعلی:ج 6 ص 351 ح 7133 کلاهما عن أبی وهب الجشمی.
6- (6) .الأمالی للطوسی:ص 511 ح 1117 [3] عن الأصبغ عن الإمام علیّ علیه السلام عنه صلی الله علیه وآله وبحار الأنوار:ج 104 ص 129 ح14. [4]

He said:O' Sakuni, her weight is on the earth and her sustenance is from Allah.She lives outside the span of your lifetime, and she eats other than your sustenance.

By Allah, he relieved me, and then he said:What did you name her?

I said:Fātimah.

He said:Excellent! Then he put his hand on his forehead and said:The Messenger of Allah said:The rights of the child on the father is that if the child is a male, the father should honor his mother, choose a good name for him, teach him the Book of Allah, purify him and teach him swimming.And if the child is a female, he should honor her mother, choose a good name for her, teach her ]from[ the Chapter of the Light, not teach her ]from[ the Chapter of Joseph (1) , not to place her in an upstairs room (2) , and to hasten in sending her to the house of her husband.

'Be careful! Since you have named her Fātimah, you should not insult her, nor curse her, nor beat her. (3)

149:The Prophet )s.a.w.( said:He who is given four boys and does not name one of them Muhammad, has indeed been disloyal to me. (4)

150:The Prophet )s.a.w.( said:Name ]your children[ with the names of prophets. (5)

151:The Prophet )s.a.w.( said:Every family in which there is the name of a Divine Prophet, Allah sends an angel to them to sanctify them from the morning prayer until evening prayer. (6)

ص:93


1- (1).Yusuf.
2- (2) .Meaning that a girl should not be put in a room where onlookers can see her.
3- (3) .al-Kāfi, vol.6, p.84, h.6.Tahdhib al-Ahkām, vol.8, p.211, h.783.
4- (4) .al-Kāfi, vol.6, p.91, h.6, narrating from 'Asim al-Kuzi from Imām al-Sādiq )a.s.(.Tahdhib al-Ahkām, vol.7, p.834, h.7471, narrating from Imām al-Bāqir )a.s.( from the Prophet )s.a.w.(.
5- (5) .Sunan Abu Dāwud, vol.4, p.882, h.0594.Musnad Abu Ya'lā, vol.6, p.153, h.3317.Both narrating from Abu Wahab al-Jashmi.
6- (6) .al-Amāli, by al-Tusi, p.115, h.7111, narrating from al-Asbagh from Imām 'Ali )a.s.( from the Prophet )s.a.w.(.Bihār al-Anwār, vol.401, p.921, h.41.

152:الإمام الباقر علیه السلام: أَصدَقُ الأَسماءِ ما سُمِّیَ بِالعُبودِیَّةِ (1)،و أَفضَلُها أَسماءُ الأَنبِیاءِ. (2)

153:الإمام الصادق علیه السلام: لا یولَدُ لَنا وَلَدٌ إلّا سَمَّیناهُ مُحَمَّدا،فَإِذا مَضی لَنا سَبعَةُ أَیّامٍ فَإِن شِئنا غَیَّرنا،و إِن شِئنا تَرَکنا. (3)

154:عنه علیه السلام: جاءَ رَجُلٌ إِلَی النَّبِیِ صلی الله علیه وآله،فَقالَ:یا رَسولَ اللهِ،وُلِدَ لی غُلامٌ فَماذا اسَمِّیهِ؟قالَ:سَمِّهِ بِأَحَبِّ الأَسماءِ إلَیَ:حَمزَةَ. (4)

155:الکافی عن عَبدِ الرَّحمنِ بنِ مُحمَّد العَزرمِیّ: استَعمَلَ مُعاوِیَةُ مَروانَ بنَ الحَکَمِ عَلَی المَدینَةِ،و أمَرَهُ أَن یَفرِضَ لِشَبابِ قُرَیشٍ،فَفَرَضَ لَهُم.

فَقالَ عَلِیُّ بنُ الحُسَینِ علیه السلام:فَأَتَیتُهُ فَقالَ:مَا اسمُکَ؟

فَقُلتُ عَلیُ بنُ الحُسَینِ.

فَقالَ ما اسمُ أَخیکَ؟

فَقُلتُ:عَلِیٌ ّ.

قالَ:عَلِیٌ ّ و عَلِیٌ ّ! ما یُریدُ أَبوکَ أَن یَدَعَ أَحَدا مِن وُلدِهِ إلّا سَمّاهُ عَلِیّاً؟ثُمَّ فَرَضَ لی،فَرَجَعتُ إِلی أَبی فَأَخبَرتُهُ.فَقالَ:وَیلی عَلَی ابنِ الزَّرقاءِ دَبّاغَةِ (5)الأدَمِ،لَو وُلِدَ لی مِئَةٌ لأََحبَبتُ أَن لا اسَمِّیَ أَحَداً مِنهُم إِلّا عَلِیّاً. (6)

ص:94


1- (1).المراد بها هو الأسماء الّتی تبدأ ب«عبد»؛مثل:عبدالله،عبدالرحمن،عبدالهادی وغیر ذلک.
2- (2) .الکافی:ج 6 ص 18 ح 1، [1]تهذیب الأحکام:ج 7 ص 438 ح 1747.
3- (3) .الکافی:ج 6 ص 18 ح 4، [2]تهذیب الأحکام:ج 7 ص 437 ح 1746،عدّة الداعی:ص 77 [3] عن الإمام الرضا علیه السلام.
4- (4) .الکافی:ج 6 ص 19 ح 9، [4]تهذیب الأحکام:ج 7 ص 438 ح 1749 کلاهما عن ابن القدّاح.
5- (5) .زرقة العین لا باعتبارها عیبا جسمیا،بل هی کنایة عن السوء وقبح الأعمال (مجمع البحرین:ج 1 ص 30«أدم»).
6- (6) .الکافی:ج 6 ص 19 ح 7، [5]بحار الأنوار:ج 44 ص 211 ح 8. [6]

152:Imām al-Bāqir )a.s.( said:The best name is the one which indicates the servitude (1) ]of Allah[, and the best of them are the names of prophets. (2)

153:Imām al-Sādiq )a.s.( said:Every child born to us we name him Muhammad, and when seven days have passed, we either change the name or keep it. (3)

154:Imām al-Sādiq )a.s.( said:Someone came to the Prophet )s.a.w.( and said:O Messenger of Allah! A child has been born to me, so what do I name him?He said:Name him by the dearest of names to me:Hamzah. (4)

155:al-Kāfi, narrating from 'Abd al-Rahmān ibn Muhammad 'Azrami who said:Mu'āwiyah appointed Marwān ibn al-Hakam as the governor of Medina and ordered him to assign a salary for the young ones of Quraysh, and he did.

Imām Zayn al-'Abidin ]al-Sajjād[ said:I went to him and he asked:What is your name?I answered:'Ali ibn al-Husain.He asked:What is your brother's name?I answered:'''Ali.

He said:'''Ali and 'Ali! What was your father after by naming all his sons 'Ali?

Then he paid my salary and I returned to my father ]Imām Husain[ and told him what happened.He said:Woe to the son of the blue-eyed (5) woman and ]animal[ skin tanner.If I were given one hundred sons, I would name them nothing but 'Ali. (6)

ص:95


1- (1).Meaning names which begin with the prefix 'abd, such as:'Abdullah, 'Abd al-Rahmān, 'Abd al-Hādi.
2- (2) .al-Kāfi, vol.6, p.81, h.1.Tahdhib al-Ahkām, vol.7, p.834, h.7471.
3- (3) .al-Kāfi, vol.6, p.81, h.4.Tahdhib al-Ahkām, vol.7, p.734, h.6471.'Uddah al-Dā'i, p.77, narrating from Imām al-Ridā )a.s.(.
4- (4) .al-Kāfi, vol.6, p.91, h.9.Tahdhib al-Ahkām, vol.7, p.834, h.9471.Both from Ibn al-Qaddāh.
5- (5) .The color of the eye here does not mean it is a defect, but it is referring to evil features and lewdness.
6- (6) .al-Kāfi, vol.6, p.91, h.7.Bihār al-Anwār, vol.44, p.112, h.8.

156:تفسیر العیاشی عن ربعی بن عبدالله: قیلَ لِأَبی عَبدِ اللهِ علیه السلام:جُعِلتُ فِداکَ إِنّا نُسَمِّی بِأَسمائِکُم و أَسماءِ آبائِکُم،فَیَنفَعُنا ذلِکَ؟

فَقالَ:إِی وَ اللهِ ِ،و هَلِ الدّینُ إلّا الحُبُّ؟قالَ اللهُ ُ: «إِنْ کُنْتُمْ تُحِبُّونَ اللّهَ فَاتَّبِعُونِی یُحْبِبْکُمُ اللّهُ وَ یَغْفِرْ لَکُمْ ذُنُوبَکُمْ» 1 . (1)

157:الکافی عن ابنِ مَیَّاحٍ،عَن فُلانِ بنِ حَمیدٍ: أَنَّهُ سَأَلَ أَبا عَبدِ اللهِ ِ علیه السلام وشاوَرَهُ فِی اسمِ وَلَدِهِ،فَقالَ:سَمِّهِ بِأَسماءٍ مِنَ العُبُودِیَّةِ.فَقالَ:أَیُ ّ الأَسماءِ هُوَ؟فَقالَ:عَبدُ الرَّحمنِ. (2)

158:الإمام الکاظم علیه السلام: لا یَدخُلُ الفَقرُ بَیتا فیهِ اسمُ مُحَمَّدٍ أَو أَحمَدَ أَو عَلِیٍ أَوِ الحَسَنِ أَوِ الحُسَینِ أَو جَعفَرٍ أَو طالِبٍ أَو عَبدِ اللهِ،أَو فاطِمَةَ مِنَ النِّساءِ. (3)

159:الإمام العسکری علیه السلام-لِجَعفَرِ بنِ الشَّریفِ الجُرجانِیِ ّ-: شَکَرَ اللهُ لِأَبی إِسحاقَ إِبراهیمَ بنِ إسماعیلَ صَنیعَتَهُ إِلی شیعَتِنا،و غَفَرَ لَهُ ذُنوبَهُ،و رَزَقَهُ ذَکَراً سَوِیّاً قائِلاً بِالحَقِّ،فَقُل لَهُ:یَقولُ لَکَ الحَسَنُ بنُ عَلیٍ ّ:سَمِّ ابنَکَ أَحمَدَ. (4)

160:کَشفُ الغمّة عن جعفر بن محمد القلانِسی: کَتَبَ مُحَمَّدٌ أَخی إِلی أَبی مُحَمَّدٍ علیه السلام وَ امرَأَتُهُ حامِلٌ مُقرِبٌ أَن یَدعُوَ اللهَ َ أَن یُخَلِّصَها و یَرزُقَهُ ذَکَراً،و یُسَمِّیَهُ.فَکَتَبَ یَدعُو اللهَ َ بِالصَّلاحِ وَ یَقولُ:رَزَقَکَ اللهُ ُ ذَکَراً سَوِیّاً،و نِعمَ الاِسمُ مُحَمَّدٌ و عَبدُ الرَّحمنِ.فَوَلَدَت اثنَین...فَسَمَّی واحِداً مُحَمَّداً،وَ الآخَرَ...عَبدَ الرَّحمنِ. (5)

ص:96


1- (2) تفسیر العیّاشی:ج 1 ص 167 ح 28، [1]بحار الأنوار:ج 104 ص 130 ح 19. [2]
2- (3) .الکافی:ج 6 ص 18 ح 5. [3]
3- (4) .الکافی:ج 6 ص 19 ح 8، [4]تهذیب الأحکام:ج 7 ص 438 ح 1748 کلاهما عن سلیمان الجعفری.
4- (5) الخرائج والجرائح:ج 1 ص 424 ح 4،کشف الغمّة:ج 3 ص 217 [5] کلاهما عن جعفر بن الشریف الجرجانی.
5- (6) .کشف الغمّة:ج 3 ص 208، [6]بحار الأنوار:ج 50 ص 298 ح 72. [7]

156:Tafsir al-'Ayyāshi, narrating from Rib'i ibn 'Abdullah who said: Abu 'Abdullah ]al-Sādiq[ )a.s.( was asked:May I be your ransom! We name ]our offspring[ by your names and the names of your fathers, does this benefit us?

He said:By Allah, yes it does, and is religion anything but love?Allah has said:' If you love Allah, then follow me, Allah will love you and forgive your sins... (1) (2)

157:al-Kāfi, narrating from Ibn Mayyāh from Fulān ibn Hamid who said that he asked and sought advice from Abu 'Abdullah ]al-Sādiq[ )a.s.( about the name of his son.The Imām said: Name him by a name that indicates servitude.

He said:What are those names?

He )a.s.( said:]Names[ like 'Abd al-Rahmān. (3)

158:Imām al-Kāzim )a.s.( said:Poverty will not enter the house that has someone from the men with the name of Muhammad, Ahmad, 'Ali, Hasan, Husain, Ja'far, Tālib, or 'Abdullah, or from among the women with the name Fātimah. (4)

159:Imām Hasan al-'Askari )a.s.( said to Ja'far ibn Sharif al-Jurjāni: May Allah thank and reward Abu Ishāq Ibrāhim ibn Ismā'il for his service to our followers, and may He forgive his sins and bless him with a good son who believes in the truth.Tell him that al-Hasan ibn 'Ali says:Name your son Ahmad. (5)

160:Kashf al-Ghummah, narrating from Ja'far ibn Muhammad al-Qalānisi, who said: My brother Muhammad wrote to Abu Muhammad ]al-'Askari[ )a.s.( while his wife was pregnant and close to delivering and asked him )a.s.( to pray to Allah to relieve her ]from pain[ and to bless him with a son and to choose a name for the newborn.The Imām wrote back in answer to him, praying to Allah for his well being and said:May Allah bestow upon you a healthy son and Muhammad and 'Abd al-Rahmān are good names.

Then his wife gave birth to twins and he named one of them Muhammad and the other 'Abd al-Rahmān. (6)

ص:97


1- (1).Qurān, 3:13.
2- (2) .Tafsir al-'Ayyāshi, vol.1, p.761, h.82.Bihār al-Anwār, vol.401, p.031, h.91
3- (3) .al-Kāfi, vol.6, p.81, h.5.
4- (4) .al-Kāfi, vol.6, p.91, h.8.Tahdhib al-Ahkām, vol.7, p.834, h.8471.Both narrating from Sulaymān al-Ja'fari.
5- (5) .al-Kharā'ij wa al-Jarā'ih, vol.1, p.424, h.4.Kashf al-Ghummah, vol.3, p.712.Both narrating from Ja'far ibn al-Sharif al-Jurjāni.
6- (6) .Kashf al-Ghummah, vol.3, p.802.Bihār al-Anwār, vol.05, p.892, h.27.

ه الأسماءُ المَذمومَةُ

161:رسول الله صلی الله علیه وآله: لا تُسَمّوا أَولادَکُم الحَکَمَ،و لا أَبَا الحَکَمِ؛فَإِنَّ اللهَ َ هُوَ الحَکَمُ. (1)

162:عنه صلی الله علیه وآله: لا تُسَمِّیَنَّ غُلامَکَ یَساراً،و لا رَباحاً،و لا نَجیحاً،و لا أفلَحَ. (2)

163:عنه صلی الله علیه وآله: شَرُّ الأَسماءِ:ضِرارٌ،و مُرَّةُ،و حَربٌ،و ظالِمٌ. (3)

164:مجمع الزوائد عن عبد الرحمن بن أبی سبرة: دَخَلتُ أنَا وَ أَبی عَلی رَسولِ الله صلی الله علیه وآله فَقالَ لِأَبی:هذا ابنُکَ؟قُلتُ:نَعَم.قالَ:مَا اسمُهُ؟قالَ:الحُبابُ.

قالَ:لا تُسَمِّهِ الحُبابَ؛فَإِنَّ الحُبابَ شَیطانٌ،وَ لکِن هُوَ عَبدُ الرَّحمنِ. (4)

165:المعجم الکبیر عن ابن بریدة عن أبیه: نَهی رَسولُ الله صلی الله علیه وآله أَن یُسَمَّی کَلبٌ أَو کُلَیبٌ. (5)

و سَبَبُ النَّهیِ عَن بَعضِ الأَسماءِ

166:سنن أبی داوود: عن مُحَمَّدِ بنِ عَمرو بنِ عَطاءٍ:أنَّ زَینَبَ بِنتَ أبی سَلمَةَ سَأَلَتهُ:ما سَمَّیتَ أبنَتَکَ؟قالَ سَمَّیتُها بَرَّةً. (6)

قالَت:إِنَّ رَسولَ اللهِ صلی الله علیه وآله قَد نَهی عَن هذَا الاِسمِ،سُمِّیتُ بَرَّةً،فَقالَ رَسولُ اللهِ صلی الله علیه وآله:لا تُزَکُّوا أَنفُسَکُم،اللهُ أَعلَمُ بِأَهلِ البِرِّ مِنکُم.فَقالوا:ما نُسَمِّیها؟قالَ:سَمُّوها زَینَبَ. (7)

ص:98


1- (1).علل الشرائع:ص 583 ح 23 [1]عن الإمام علیّ علیه السلام،بحار الأنوار:ج 76 ص 175 ح 2. [2]
2- (2) .صحیح مسلم:ج 3 ص 1685 ح 12،سنن أبی داوود:ج 4 ص 290 ح 4958 کلاهما عن سمرة بن جندب،کنز العمّال:ج 1 ص 465 ح 2023.
3- (3) .الخصال:ص 250 ح 118 عن جابر عن الإمام الباقر علیه السلام،بحار الأنوار:ج 104 ص 127 ح 2. [3]
4- (4) .مجمع الزوائد:ج 3 ص 306 ح 4677.
5- (5) .المعجم الکبیر:ج 2 ص 23 ح 1163،کنز العمّال:ج 16 ص 424 ح 45234.
6- (6) .فی المصدر:«سمّیتها مرّة»،والصحیح«برّة»بقرینة ذیل الحدیث و المصادر الاُخری،و الظاهر وقوع التصحیف فیه.
7- (7) .سنن أبی داوود:ج 4 ص 288 ح 4953،المعجم الکبیر:ج 24 ص 280 ح 709.
E-Inapp Ropriate Names:

161:The Prophet )s.a.w.( said:Do not name your children Hakam and Abu al-Hakam, for Allah is the Hakam )Arbitrator(. (1)

162:The Prophet )s.a.w.( said:Do not name your son:Yasār, Rabāh, Najih, or Aflah. (2)

163:The Prophet )s.a.w.( said:The worst names are:Dirār, Murrah, Harb, and Zālim. (3)

164:Majma' al-Zawā'id, narrating from 'Abd al-Rahmān ibn Abu Sabrah who said: My father and I went to the Prophet )s.a.w.( He asked my father:Is this your son?

He answered:Yes.

He )s.a.w.( asked:What is his name?

He answered:al-Hubāb.

He )s.a.w.( said:Do not call him al-Hubāb, for al-Hubāb is Satan, but rather call him 'Abd al-Rahmān. (4)

165:al-Mu'jam al-Kabir, narrating from Ibn Buraydah from his father who said: The Messenger of Allah )s.a.w.( prohibited anyone to be called Kalb )dog( or Kulaib. (5)

F-The Reason For The Prohib Ition Of Certain Names:

166:Sunan Abu Dāwud, narrating from Muhammad ibn 'Amr ibn 'Atā' who said: Zainab bint Abu Salamah asked him ]Muhammad ibn 'Amr ibn 'Atā'[:What did you name your daughter?

He said:I named her Barrah )Righteous(.

She said:Verily, the Messenger of Allah )s.a.w.( reproached this name:I was named Barrah and the Messenger of Allah )s.a.w.( said:Do not admire yourselves.Allah is more aware of the righteous ones among you.

They said:Then what do we call her?

He answered:Name her Zainab! (6)

ص:99


1- (1).'Ilal al-Sharā'i', p.385, h.32, narrating from Imām 'Ali )a.s.(.Bihār al-Anwār, vol.67, p.571, h.2.
2- (2) .Sahih Muslim, vol.3, p.5861, h.21.Sunan Abu Dāwud, vol.4, p.092, h.8594.Both narrating from Samarah ibn Jundab.Kanz al-'Ummāl, vol.1, p.564, h.3202.
3- (3) .al-Khisāl, p.052, h.811, narrating from Jābir from Imām al-Bāqir )a.s.(.Bihār al-Anwār, vol.401, p.721, h.2.
4- (4) .Majma' al-Zawā'id, vol.3, p.603, h.7764.
5- (5) .al-Mu'jam al-Kabir, vol.2, p.32, h.3611.Kanz al-'Ummāl, vol.61, p.424, h.43254.
6- (6) .Sunan Abu Dāwud, vol.4, p.882, h.3594.al-Mu'jam al-Kabir, vol.42, p.082, h.907.

6/1:حَلْقُ الرَّأسِ

167:الإمام الصادق علیه السلام-و سُئِلَ عَن عِلَّةِ حَلقِ رَأسِ المَولودِ فَقالَ-: تَطهیرُهُ مِن شَعرِ الرَّحِمِ. (1)

168:الکافی عن علیّ بن جعفر عن الإمام الکاظم علیه السلام،قالَ: سَأَلتُهُ عَن مَولودٍ یُحلَقُ رَأسُهُ بَعدَ یَومِ السّابِعِ؟فَقالَ:إِذا مَضی سَبعَةُ أَیامٍ فَلَیسَ عَلَیهِ حَلقٌ. (2)

7/1:العَقیقَةُ

169:رسول الله صلی الله علیه وآله: کُلُّ غُلامٍ رَهینَةٌ بِعَقیقَتِهِ،یُذبَحُ عَنهُ یَومَ سابِعِهِ. (3)

170:الإمام الباقر علیه السلام إِذا کانَ یَومُ السّابِعِ وقَد وُلِدَ لأَِحَدِکُم غُلامٌ أو جارِیَةٌ فَلیَعُقَّ عَنهُ کَبشاً؛عَنِ الذَّکَرِ ذَکَراً،و عَنِ الاُنثی مِثلَ ذلِکَ،عُقّوا عَنهُ و أطعِمُوا القابِلَةَ مِنَ العَقیقَةِ،و سَمّوهُ یَومَ السّابِعِ. (4)

171:الإمام الصادق علیه السلام: المَولودُ إِذا وُلِدَ عُقَّ عَنهُ و حُلِقَ رَأسُهُ،و تُصُدِّقَ بِوَزنِ شَعرِهِ وَرِقا، (5)و اهدِیَ إِلَی القابِلَةِ الرِّجلُ و الوَرِکُ، (6)و یُدعَی نَفَرٌ مِنَ المُسلِمینَ فَیَأکُلونَ و یَدعون لِلغُلامِ،و یُسَمّی یَومَ السّابِعِ. (7)

ص:100


1- (1).کتاب من لا یحضره الفقیه:ج 3 ص 489 ح 4728،علل الشرائع:ص 505 ح 1، [1]مکارم الأخلاق:ج 1 ص 488 ح 1693. [2]
2- (2) .الکافی:ج 6 ص 38 ح 1،کتاب من لا یحضره الفقیه:ج 3 [3] ص 489 ح 4729.
3- (3) .سنن الدارمی:ج 1 ص 511 ح 1903، [4]السنن الکبری:ج 9 ص 510 ح 19290 [5] کلاهما عن سمرة.
4- (4) .الکافی:ج 6 ص 27 ح 4، [6]تهذیب الأحکام:ج 7 ص 442 ح 1769،وسائل الشیعة:ج 15 ص 152 ح 11. [7]
5- (5) .الوَرِق:الفِضَّة ( لسان العرب:ج 10 ص 375« [8]ورق»).
6- (6) .الوَرِکُ:ما فوقَ الفَخِذ ( النهایة:ج 5 ص 176« [9]ورک»).
7- (7) .الکافی:ج 6 ص 28 ح 5، [10]تهذیب الأحکام:ج 7 ص 442 ح 1770 کلاهما عن حفص الکناسی.

1/6:SHAVING THE HEAD

167:When Imām al-Sādiq )a.s.( was asked about the reason for shaving the head of a baby, he answered: To clean the head from the hair ]of the period[ of the womb. (1)

168:al-Kāfi, narrating from 'Ali ibn Ja'far asking Imām al-Kāzim: I asked him about a newborn child and whether his head is to be shaved after the seventh day?He )a.s.( said:If seven days have passed shaving his head is not necessary. (2)

1/7:GIVING AN OFFERING FOR A CHILD

169:The Prophet )s.a.w.( said:Every boy )his well-being( is dependent on his offering )'aqiqah( which should be sacrificed for him on the seventh day ]after his birth[. (3)

170:Imām al-Bāqir )a.s.( said:On the seventh day of the birth of a child, a boy or a girl, one should sacrifice a sheep, a male sheep for the boy and an ewe for the girl.Sacrifice ]an offering[ and give a part of the offering to the midwife, and name him on the seventh day. (4)

171:Imām al-Sādiq )a.s.( said:When the child is born, an offering is to be sacrificed for him, his head is to be shaved and some silver equal to the weight of his hair should be given as alms.The foot and the leg ]of the offering[ should be gifted to the midwife and some Muslims should be invited to eat ]from it[ and pray for the child, then he should be named on the seventh day ]after his birth[. (5)

ص:101


1- (1).Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.984, h.8274.'Ilal al-Sharā'i', p.505, h.1.Makārim al-Akhlāq, vol.1, p.884, h.3961.
2- (2) .al-Kāfi, vol.6, p.83, h.1.Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.984, h.9274.
3- (3) .Sunan al-Dārami, vol.1, p.115, h.3091.al-Sunan al-Kubrā, vol.9, p.015, h.09291.Both narrating from Samarah.
4- (4) .al-Kāfi, vol.6, p.72, h.4.Tahdhib al-Ahkām, vol.7, p.244, h.9671.Wasā'il al-Shi'ah, vol.51, p.251, h.11.
5- (5) .al-Kāfi, vol.6, p.82, h.5.Tahdhib al-Ahkām, vol.7, p.244, h.0771.Both narrating from Hafs al-Kanā'isi.

172:عنه علیه السلام: کُلُّ مَولودٍ مُرتَهَنٌ بِالعَقیقَةِ. (1)

173:عنه علیه السلام: العَقیقَةُ یَومَ السابِعِ،و تُعطَی (2)القابِلَةُ الرِّجلَ مَعَ الوَرِکِ،ولا یُکسَرُ العَظمُ. (3)

174:عنه علیه السلام: تَقولُ عَلَی العَقِیقَةِ إذا عَقَقتَ:«بِسمِ اللهِ و بِاللهِ،اللّهُمَّ عَقیقَةٌ عَن فُلانٍ،لَحمُها بِلَحمِهِ،و دَمُها بِدَمِهِ،و عَظمُها بِعَظمِهِ،اللّهُمَّ اجعَلهُ وِقاءً لآِلِ مُحمّدٍ صَلَّی اللهُ عَلیهِ و عَلَیهِم». (4)

175:الکافی عن عمّار بن موسی عن الإمام الصادق علیه السلام،قال: سَأَلتُهُ عَنِ العَقیقَةِ عَنِ المَولودِ کَیفَ هِیَ؟

قالَ:...یُعطَی القابِلَةَ رُبعُها،وإن لَم تَکُن قابِلَةٌ فَلاُِمِّهِ تُعطیها مَن شاءَت،وتُطعِمُ مِنهُ عَشَرَةً مِنَ المُسلِمینَ،فَإِن زادوا فَهُوَ أفضَلُ. (5)

176:الکافی عَن أبی الصّباح الکنانی: سَأَلتُ أَبا عَبدِ الله علیه السلام عَنِ الصَّبِیِ المَولُودِ،مَتی یُذبَحُ عَنهُ،و یُحلَقُ رَأسُهُ،و یُتَصَدَّقُ بِوَزنِ شَعرِهِ،وَیُسَمّی؟

قالَ:کُلُّ ذلِکَ فِی الیَومِ السّابِعِ. (6)

ص:102


1- (1).الکافی:ج 6 ص 24 ح 2، [1]تهذیب الأحکام:ج 7 ص 441 ح 1762،کتاب من لا یحضره الفقیه:ج 3 ص 484 ح4711 کلّها عن أبی خدیجة.
2- (2) .فی المصدر«و یُعطی»،و التصویب من المصادر الاُخری.
3- (3) .الکافی:ج 6 ص 29 ح 11، [2]تهذیب الأحکام:ج 7 ص 443 ح 1772 کلاهما عن الکاهلی،وسائل الشیعة:ج 15 ص 150 ح 5. [3]
4- (4) .الکافی:ج 6 ص 30 ح 1 [4] عن إبراهیم الکرخی،وسائل الشیعة:ج 15 ص 154 ح 1. [5]
5- (5) .الکافی:ج 6 ص 28 ح 9، [6]تهذیب الأحکام:ج 7 ص 443 ح 1771.
6- (6) .الکافی:ج 6 ص 28 ح 8. [7]

172:Imām al-Sādiq )a.s.( said:Every newborn child )his well-being( is dependent o n an offering. (1)

173:Imām al-Sādiq )a.s.( said:The offering of sacrifice is done on the seventh day, and the foot of the sheep and its leg should be given to the midwife, and its bones should not be broken. (2)

174:Imām al-Sādiq )a.s.( said:When performing the offering, say over it:In the name of Allah, and by Allah, O Allah! This is an offering )'aqiqah( from so and so, its flesh is for his flesh, its blood is for his blood and its bone is for his bone.O Allah! Make it as a protection for the progeny of Muhammad, praise of Allah be upon him and them. (3)

175:al-Kāfi, narrating from 'Ammār ibn Musā: I asked Imām al-Sādiq )a.s.( about the offering for a child )'aqiqah( and how it should be.The Imām )a.s.( answered:one fourth of it is given to the midwife.If there was no midwife, it's given to its mother to give it to anyone she desires.The mother should feed from it ten Muslims and the more the better. (4)

176:al-Kāfi, narrating from Abu al-Sabbāh al-Kanāni who said: I asked Abu 'Abdullah ]al-Sādiq[ )a.s.( about a newborn child when an offering should be done for him, when his head should be shaved, when the alms equal to the weight of his hair should be given and when a name should be chosen for him

He )a.s.( answered:They should all be done on the seventh day. (5)

ص:103


1- (1).al-Kāfi, vol.6, p.42, h.2.Tahdhib al-Ahkām, vol.7, p.144, h.2671.Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.484, h.1174.All narrating from Abu Khadijah.
2- (2) .al-Kāfi, vol.6, p.92, h.11.Tahdhib al-Ahkām, vol.7, p.344, h.2771.Both narrating from al-Kāhili.Wasā'il al-Shi'ah, vol.51, p.051, h.5.
3- (3) .al-Kāfi, vol.6, p.03, h.1.Wasā'il al-Shi'ah, vol.51, p.451, h.1.
4- (4) .al-Kāfi, vol.6, p.82, h.9.Tahdhib al-Ahkām, vol.7, p.344, h.1771.
5- (5) .al-Kāfi, vol.6, p.82, h.8.

177:الکافی عن جمیل بن درّاج: سَأَلتُ أَبا عَبدِ اللهِ ِ علیه السلام عَن العَقیقَةِ وَ الحَلقِ وَ التَّسمِیَةِ بِأَیِّها یُبدَأُ؟قالَ:یُصنَعُ ذلِکَ کُلُّه فی ساعَةٍ واحِدَةٍ،یُحلَقُ و یُذبَحُ و یُسَمّی،ثُمَّ ذَکَرَ ما صَنَعَت فاطِمَةُ علیها السلام لِوُلدِها.ثُمَّ قالَ:یوزَنُ الشَّعرُ،و یُتَصَدَّقُ بِوَزنِهِ فِضَّةً. (1)

178:الکافی عن إسحاق بن عمّار عن الإمام الصادق علیه السلام-فِی العَقِّ عَنِ المَولود و حَلِقِهِ وَ التَّصَدُّقِ عَنهُ-قالَ: قُلتُ لَهُ:بِأَیِ ّ ذلِکَ نَبدَأُ؟قالَ:تَحلِقُ رَأسَهُ،وتَعِقُّ عَنهُ،و تَصَّدَّقُ بِوَزنِ شَعرِهِ فِضَّةً،و یَکونُ ذلِکَ فی مَکانٍ واحِدٍ. (2)

8/1:الخِتانُ

179:رسول الله صلی الله علیه وآله: طَهِّروا أَولادَکُم یَومَ السّابِعِ؛فَإِنَّهُ أَطیَبُ و أَطهَرُ و أَسرَعُ لِنَباتِ اللَّحمِ،و إِنَّ الأَرضَ تَنجُسُ مِن بَولِ الأَغلَفِ أَربَعینَ صَباحا (3). (4)

180:الإمام الصادق علیه السلام: اختِنوا أَولادَکُم لِسَبعَةِ أَیّامٍ؛فَإِنَّه أَطهَرُ و أَسرعُ لِنَباتِ اللَّحمِ،وإِنَّ الأَرضَ لَتَکرَهُ بَولَ الأَغلَفِ. (5)

181:عنه علیه السلام: خِتانُ الغُلامِ مِنَ السُّنَّةِ،و خفضُ الجَوارِی لَیسَ مِنَ السُّنَّةِ. (6)

ص:104


1- (1).الکافی:ج 6 ص 33 ح 4. [1]
2- (2) .الکافی:ج 6 ص 27 ح 2، [2]تهذیب الأحکام:ج 7 ص 442 ح 1767.
3- (3) .المراد من التلوّث هو مخالفة السنّة،لا التلوّث والنجاسة الظاهریة،فغیر البالغ بسبب مخالفة والدیه للسنّة،والبالغ بسبب مخالفته هو لها.
4- (4) .الکافی:ج6 ص35 ح2، [3]تهذیب الأحکام:ج 7 ص 445 ح 1778 کلاهما عن السکونی عن الإمام الصادق علیه السلام.
5- (5) .الکافی:ج 6 ص 34 ح 1، [4]تهذیب الأحکام:ج 7 ص 444 ح 1777 کلاهما عن مسعدة بن صدقة.
6- (6) .الکافی:ج 6 ص 37 ح 2 [5] عن عبد الله بن سنان.

177:al-Kāfi, narrating from Jamil ibn Darrāj who said: I asked Abu 'Abdullah ]al-Sādiq[ )a.s.( about the sacrifice )'aqiqah(, the offering, shaving the head, or naming the child which one should be done first?

He )a.s.( answered:All of these are done at the same time, the shaving, the offering, and the naming.

Then he mentioned what Fātimah )a.s.( had done for her child.After that he said:The hair must be weighed and silver equal to its weight is to be given as alms. (1)

178:al-Kāfi, narrating from Ishāq ibn 'Ammār: I asked Imām al-Sādiq )a.s.( about the offering for the child, shaving his head, or alms-giving, and that which of them we should start with

He answered:Shave his head, offer the sacrifice for him, and then give silver equal to the weight of his hair as alms, and all of these are done in one place. (2)

1/8:CIRCUMC ISION

179:The Prophet )s.a.w.( said:Purify your children ]by circumc ision[ on the seventh day, for it is more pleasant and purer, and it causes the flesh to grow faster, and indeed the earth remains polluted for forty days with the urine of he who is not circumc ised. (3) (4)

180:Imām al-Sādiq )a.s.( said:Circumcise your sons on the seventh day, for it is more pure and helps the flesh to grow faster, and the earth detests the urine of he who is not circu mcised. (5)

181:Imām al-Sādiq )a.s.( said:Circum cising the boy is of the Sunnah, but female circumc ision is not of the Sunnah. (6)

ص:105


1- (1).al-Kāfi, vol.6, p.33, h.4.
2- (2) .al-Kāfi, vol.6, p.72, h.2.Tahdhib al-Ahkām, vol.7, p.244, h.7671.
3- (3) .Pollution here means performing what is opposite to the Sunnah, and not material impurity and unclean liness.If the child is not mature )bāligh(, it refers to the parent's not following the Sunnah, and if he is mature, then it is his own opposition to the Sunnah.
4- (4) .al-Kāfi, vol.6, p.53, h.2.Tahdhib al-Ahkām, vol.7, p.544, h.8771.Both narrating from al-Sakuni from Imām al-Sādiq )a.s.(.
5- (5) .al-Kāfi, vol.6, p.43, h.1.Tahdhib al-Ahkām, vol.7, p.444, h.7771.Both narrating from Mas'adah ibn Sadaqah.
6- (6) .al-Kāfi, vol.6, p.73, h.2.Both narrating from 'Abdullah ibn Sinān.

182:کتاب من لا یحضره الفقیه عن مرازم بن حکیم الازدیّ عن الإمام الصادق علیه السلام-فِی الصَّبِیِّ إِذا خُتِنَ،قالَ-: یَقولُ:

اللّهُمَّ هذِهِ سُنَّتُکَ،و سُنَّةُ نَبِیِّکَ صَلواتُکَ عَلَیهِ و آلِهِ،وَ اتِّباعٌ مِنَّا لَکَ و لِنَبِیِّکَ،بِمَشِیَّتِکَ و بِإِرادَتِکَ و قَضائِکَ؛لأَِمرٍ أنتَ أرَدتَهُ،و قَضاءٍ حَتَمتَهُ،و أمرٍ أنفَذتَهُ،فَأَذَقتُهُ حَرَّ الحَدیدِ فی خِتانِهِ و حِجامَتِهِ لِأمرٍ أنتَ أعرَفُ بِهِ مِنِّی،اللّهُمَّ فَطَهِّرهُ مِنَ الذُّنوبِ،و زِد فی عُمُرِهِ،وَ ادفَعِ الآفاتِ عَن بَدَنِهِ،وَ الأَوجاعَ عَن جِسمِهِ،و زِدهُ مِنَ الغِنی،وَ ادفَع عَنهُ الفَقرَ،فَإِنَّکَ تَعلَمُ و لا نَعلَمُ.

و قالَ أبو عَبدِ اللهِ علیه السلام:أیُّ رَجُلٍ لَم یَقُلها عِندَ خِتانِ وَلَدِهِ فَلیَقُلها عَلَیهِ مِن قَبلِ أَن یَحتَلِمَ،فَإِن قالَها کُفِیَ حَرَّ الحَدیدِ مِن قَتلٍ أو غَیرِهِ. (1)

183:الکافی عن علیّ بن یقطین: سَأَلتُ أبَا الحَسَنِ علیه السلام عَن خِتانِ الصَّبِیِّ لِسَبعَةِ أیّامٍ؛مِنَ السُّنَّةِ هُوَ أو یُؤَخَّرُ؟وأَیُّهُما أفضَلُ؟

قالَ:لِسَبعَةِ أیّامٍ مِنَ السُّنَّةِ،وإِن أُخِّرَ فَلا بَأسَ. (2)

ص:106


1- (1).کتاب من لا یحضره الفقیه:ج 3 ص 488 ح 4726،وسائل الشیعة:ج 15 ص 169 ح 1. [1]
2- (2) .الکافی:ج 6 ص 36 ح 7، [2]تهذیب الأحکام:ج 7 ص 445 ح 1780،وسائل الشیعة:ج 15 ص 165 ح 1. [3]

182:Kitāb Man lā Yahdurhu al-Faqih, narrating from Marāzim ibn Hakim al-Azdi narrating from Imām al-Sādiq )a.s.( who said concerning a boy who is being circum cised:He ]the father[ should say: O Allah! This is Your way and the way of Your Prophet, may Your praises be upon him and his progeny, and it is our obedience to You and Your Prophet, by Your wish, Your will and Your decree for an order that You have commanded, a decree You have made certain, and a command You have affirmed.So, I made him taste the hotness ]pain[ of iron in his circ umcision and shedding of blood for a reason You know more than I.O Allah! Purify him from sins, prolong his lifespan, keep away sicknesses and pains from his body, add to his wealth and repel poverty from him, for surely You know and we do not know.

Then Abu 'Abdullah ]al-Sādiq[ )a.s.( said:Any man who does not recite this at the time of his son's circumci sion should recite it before he reaches puberty, and if he recites it, he will be safegua rded from being killed or harmed by the iron. (1)

183:al-Kāfi, narrating from 'Ali ibn Yaqtin who said: I asked Abu al-Hasan ]al-Kāzim[ )a.s.( about the circumc ising of a boy on the seventh day ]of his birth[, and if it is a Sunnah or can it be postponed?, and which one is better?

He )a.s.( said:It is of the Sunnah on the seventh day, and it does not matter if it is delayed. (2)

ص:107


1- (1).Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.884, h.6274.Wasā'il al-Shi'ah, vol.51, p.961, h.1.
2- (2) .al-Kāfi, vol.6, p.63, h.7.Tahdhib al-Ahkām, vol.7, p.544, h.0871.Wasā'il al-Shi'ah, vol.51, p.561, h.1.

CHAPTER TWO:THE RIGHTS OF A SUCKLING INFANT

اشارة

During the period of breastf eeding, an infant has two fundam ental rights:

1-SUITABLE NUTRIT ION:

According to the recomm endations of the great leaders of Islam, the best food for a baby is the mother's milk and nothing can substitute it.Therefore, one of the rights of a baby is to be breastfed by its mother, if possible.

The Holy Qurān clearly says that the mothers who are willing to accomplish this duty perfectly must breastfeed their infants for two complete years.According to what is narrated from Imām al-Ridā )a.s(, children to enjoy their natural right must be breastfed for the minimum of twenty one months, and anything less than that is doing injustice to them.

If the baby cannot enjoy the mother's milk due to any reason, the father must choose a worthy wet-nurse to feed the baby.She must have spiritual and physical exquisi teness, because the milk itself has an effect on the upbringing of the child's body and soul, and hence narrations have warned against choosing wet-nurses who are deviated in their belief, deeds, and morals, or are suffering from a disease.

2-RESPECTING THE FEELINGS:

اشارة

Another important aspect to be noticed in the conduct of the Prophet )s.a.w.( in observing the rights of suckling babies is respecting their feelings.According to a tradition, the messenger of God one day, unlike usual, ended his prayers so fast that Muslims thought a new revelation was coming down to him.When they asked him about its reason, they

ص:108

surpris ingly heard him say:Did you not hear the cry of the baby?

It was realized that the reason for shortening of the prayers was the cry of a restless infant who was beside the people and the prophet )a.s( shortened the prayers so that they could pacify the baby.

It frequently happened that people brought a baby to the Prophet )s.a.w.( in order that he would recite an invocation for him.The Prophet of Allah )s.a.w.( took the baby in his bosom and, when he was busy reciting invocation, the infant polluted the Prophet's clothes.People wanted to separate the baby from him so that his clothes might not be more polluted, but he )s.a.w.( did not let them do so.

By these kinds of wise treatments, besides appeasing the child's family, the Prophet of Allah )s.a.w.( would not allow the feelings of the child to be hurt, as he knew that ignoring the child's sentiments would have some unpleasant sequels in his future life.

ص:109

فصل الثانی:حقوق الرّضیع

1/2:الرَّضاعُ مِنَ الاُمِّ إن أمْکَن

أ فَضلُ إرضاعِ الوَلَدِ

184:رسول الله صلی الله علیه وآله: إذا حَمَلَتِ المَرأَةُ کانَت بِمَنزِلَةِ الصّائِمِ القائِم،المُجاهِدِ بِنَفسِهِ و مالِهِ فی سَبِیلِ اللهِ ِ،فَإِذا وَضَعَت کانَ لَها مِنَ الأَجرِ ما لا تَدری ما هُوَ لِعِظَمِهِ،فَإذا أرضَعَت کانَ لَها بِکُلِّ مَصَّةٍ کَعِدلِ عِتقِ مُحَرَّرٍ مِن وُلدِ إسماعیلَ،فَإِذا فَرَغَت مِن رَضاعِهِ ضَرَبَ مَلَکٌ عَلی جَنبِها،و قالَ:اِستَأنِفِی العَمَلَ؛فَقَد غُفِرَ لَکِ. (1)

185:عنه صلی الله علیه وآله: حامِلاتٌ والِداتٌ مُرضِعاتٌ رَحیماتٌ،لو لا ما یَأتینَ إلی بُعولَتِهِنَّ ما دَخَلَت مُصَلِّیَةٌ مِنهُنَّ النّارَ. (2)

ب بَرَکَةُ لَبَنِ الأُمِّ

186:رسول الله صلی الله علیه وآله: لَیسَ لِلصَّبِیِ ّ لَبَنٌ خَیرٌ مِن لَبَنِ امِّهِ. (3)

187:الإمام علیّ علیه السلام: ما مِن لَبَنٍ یُرضَعُ بِهِ الصَّبِیُ ّ أَعظَمُ بَرَکَةً عَلَیهِ مِن لَبَنِ امِّهِ. (4)

ص:110


1- (1).الأمالی للصدوق:ص 496 ح 678 [1] عن أبی خالد الکعبی عن الإمام الصادق علیه السلام،بحار الأنوار:ج 104 ص 106 ح1. [2]
2- (2) .الکافی:ج 5 ص 514 ح 2 [3] عن أبی بصیر عن الإمام الصادق علیه السلام،بحار الأنوار:ج 22 ص 146 ح 138؛ [4]المعجم الکبیر:ج 8 ص 253 ح 7989،عن أبی امامة نحوه،کنز العمّال:ج 16 ص 407 ح 45133.
3- (3) .عیون أخبار الرضا:ج 2 ص 34 ح 69، [5]صحیفة الإمام الرضا علیه السلام:ص 101 ح 42 [6] کلاهما عن أحمد بن عامر بن سلیمان الطائی عن الإمام الرضا عن آبائه علیهم السلام.
4- (4) .الکافی:ج 6 ص 40 ح 1، [7]تهذیب الأحکام:ج 8 ص 108 ح 365 کلاهما عن طلحة بن زید عن الإمام الصادق علیه السلام،کتاب من لا یحضره الفقیه:ج 3 ص 475 ح 4663.
2/1:Breast Feeding The Child
A( The Virtue Of Breastf Eeding The Infant:

184:The Prophet )s.a.w.( said:When a woman becomes pregnant, her station will be like a person who fasts during the day and is vigilant by night, and she is like a struggler who strives with her soul and wealth in the path of Allah.When she delivers her child, she has such a reward that you do not know what it is because of its magnitude.When she breast feeds, for every suckle made, she will receive the reward of emanci pating one of the children of Isma'il; and when the time of weaning comes an angel will say:Resume your act ]of breast feeding[, for you have been forgiven. (1)

185:The Prophet )s.a.w.( said:If it were not for hurting their husbands, no pregnant, wet-nursing and comp assionate woman who perform prayers, would enter Hellfire. (2)

B( The Blessing Of The Mother\'s Milk:

186:The Prophet )s.a.w.( said:There is no milk better for an infant than its mother's milk. (3)

187:Imām 'Ali )a.s.( said:There is no milk that the infant feeds on more blessing than its mother's milk. (4)

ص:111


1- (1).al-Amāli, by al-Saduq, p.694, h.876, narrating from Abu Khālid al-Ka'bi from Imām al-Sādiq )a.s.(.Bihār al-Anwār, vol.401, p.601, h.1.
2- (2) .al-Kāfi, vol.5, p.415, h.2, narrating from Abu Basir from Imām al-Sādiq )a.s.(.Bihār al-Anwār, vol.22, p.641, h.831.al-Mu'jam al-Kabir, vol.8, p.352, h.9897, narrating from Abu Umāmah.Kanz al-'Ummāl, vol.61, p.704, h.33154.
3- (3) .'Uyun Akhbār al-Ridā )a.s.(, vol.2, p.43, h.96.Sahifah al-Imām al-Ridā )a.s.(, p.101, h.24.Both narrating from Ahmad ibn 'Amir ibn Sulaymān al-Tā'i from Imām al-Ridā )a.s.( from his forefa thers )a.s.(.
4- (4) .al-Kāfi, vol.6, p.04, h.1.Tahdhib al-Ahkām, vol.8, p.801, h.563.Both narrating from Talhah ibn Zaid from Imām al-Sādiq )a.s.(.Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.574, h.3664.

ج مُدَّةُ الإِرضاعِ

(وَ الْوالِداتُ یُرْضِعْنَ أَوْلادَهُنَّ حَوْلَیْنِ کامِلَیْنِ لِمَنْ أَرادَ أَنْ یُتِمَّ الرَّضاعَةَ ). 1

(وَ وَصَّیْنَا الْإِنْسانَ بِوالِدَیْهِ حَمَلَتْهُ أُمُّهُ وَهْناً عَلی وَهْنٍ وَ فِصالُهُ فِی عامَیْنِ أَنِ اشْکُرْ لِی وَ لِوالِدَیْکَ إِلَیَّ الْمَصِیرُ...). 2

188:الإمام الصادق علیه السلام: الرَّضاعُ واحِدٌ و عِشرونَ شَهراً،فَما نَقَصَ فَهُوَ جَورٌ عَلَی الصَّبِیِ. (1)

2/2:اِستِرضاعُ المُرْضِعَةِ الصّالِحَةِ

189:الإمام علیّ علیه السلام: تَخَیَّروا لِلرَّضاعِ کَما تَتَخَیَّرونَ لِلنِّکاحِ؛فَإِنَّ الرَّضاعَ یُغَیِّرُ الطِّباعَ. (2)

190:الإمام علیّ علیه السلام: انظُروا مَن تُرضِعُ أَولادَکُم؛فَإِنَّ الوَلَدَ یَشِبُّ عَلَیهِ. (3)

191:الإمام الباقر علیه السلام: استَرضِع لِوَلَدِکَ بِلَبَنِ الحِسانِ،وإیَّاکَ وَ القِباحَ؛فَإِنَّ اللَّبَنَ قَد یُعدی. (4)

ص:112


1- (3) .الکافی:ج 6 ص 40 ح 3، [1]تهذیب الأحکام:ج 8 ص 106 ح 357،کتاب من لا یحضره الفقیه:ج 3 ص 474 ح4661 کلّها عن سماعة.
2- (4) .بالإسناد:ص 93 ح 312 عن الحسین بن علوان عن الإمام الصادق عن أبیه علیهما السلام،بحار الأنوار:ج 103 ص 323 ح10. [2]
3- (5) .الکافی:ج 6 ص 44 ح 10 [3] عن غیاث بن إبراهیم عن الإمام الصادق علیه السلام.
4- (6) .الکافی:ج 6 ص 44 ح 12 [4] عن محمّد بن مروان،تهذیب الأحکام:ج 8 ص 110 ح 376 عن الهیثم بن محمّد بن مروان.
C( The Duration Of Nursing

And the mothers shall suckle their children for two whole years for the one who desires to complete the period of suckling (1)

and We did enjoin upon man concerning his parents, did his mother bear him with fainting upon fainting and his weaning takes two years (2)

188:Imām al-Sādiq )a.s.( said:Nursing is to twenty one months, and anything less than that is injustice to the infant. (3)

2/2:Choosing A Righteous Wet-nurse To Breastfeed

189:Imām 'Ali )a.s.( said:Choose ]a righteous wet-nurse[ for breast feeding ]the infant[ the same way that you choose someone for marriage, for milk changes one's nature. (4)

190:Imām 'Ali )a.s.( said:Be mindful of the one who breast feeds your children, for a child will grow up based on that ]milk[. (5)

191:Imām al-Bāqir )a.s.( said:Feed your child with the milk of an attractive wet-nurse, and avoid the milk of the unattra ctive ones, for milk transmits ]the charact eristics of the wet-nurse to the child[. (6)

ص:113


1- (1).Qurān, 2:332.
2- (2) .Qurān, 13:41.
3- (3) .al-Kāfi, vol.6, p.04, h.3.Tahdhib al-Ahkām, vol.8, p.601, h.753.Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.474, h.1664.All narrating from Samā'ah.
4- (4) .Qurb al-Isnād, p.39, h.213, narrating from al-Husain ibn 'Alwān from Imām al-Sādiq )a.s.( from his father )a.s.( Bihār al-Anwār, vol.301 p.323, h.01.
5- (5) .al-Kāfi, vol.6, p.44, h.01, narrating from Ghiyāth ibn Ibrāhim from Imām al-Sādiq )a.s.(.
6- (6) .al-Kāfi, vol.6, p.44, h.21, narrating from Muhammad ibn Marwān.Tahdhib al-Ahkām, vol.8, p.011, h.673, narrating from al-Haytham ibn Muhammad ibn Marwān.

192:عنه علیه السلام: عَلَیکُم بِالوِضاءِ (1)مِن الظُّؤورَةِ (2)؛فإنَّ اللَّبَنَ یُعدِی. (3)

3/2:مَنْ لا یَنبَغِی اسْتِرْضاعُهُ

193:رسول الله صلی الله علیه وآله: تَوَقَّوا عَلی أولادِکُم لَبَنَ البَغِیِ (4)مِنَ النِّساءِ والمَجنونَةِ؛فَإِنَّ اللَّبَنَ یُعدِی. (5)

194:عنه صلی الله علیه وآله: لا تَستَرضِعُوا الحَمقاءَ ولاَ العَمشاءَ (6)؛فَإِنَّ اللَّبَنَ یُعدِی. (7)

195:عنه صلی الله علیه وآله: لا تَستَرضِعُوا الحَمقاءَ؛فَإِنَّ اللَّبَنَ یُعدی،وإنَّ الغُلامَ یَنزَعُ (8)إلَی اللَّبَنِ؛یَعنی إلَی الظِّئرِ فِی الرُّعونَةِ (9)وَالحُمق. (10)

ص:114


1- (1).وِضاءٌ:أی حِسانٌ نِقاءٌ (لسان العرب:ج 1 ص 195« [1]وضأ»).
2- (2) الظِّئْر:العاطفة علی ولد غیرها المرضِعة له،والجمع:أظْؤر وأظآر وظُؤور وظُؤُورَةٌ ( القاموس المحیط:ج 2 ص 80«ظأر»).
3- (3) .الکافی:ج 6 ص 44 ح 13، [2]تهذیب الأحکام:ج 8 ص 110 ح 377،کتاب من لا یحضره الفقیه:ج 3 ص 478 ح4677 کلّها عن زرارة.
4- (4) .البَغِیّ:المرأة الفاجرة ( مجمع البحرین:ج 1 ص 172«بغی»).
5- (5) .الخصال:ص 615 ح 10 عن أبی بصیر ومحمّد بن مسلم عن الإمام الصادق عن آبائه علیهم السلام،تحف العقول:ص 105،مکارم الأخلاق:ج 1 ص 479 ح 1655، [3]بحار الأنوار:ج 103 ص 323 ح 9. [4]
6- (6) .العَمَشُ:ضَعْفُ رؤیة العین مع سیلان دمعها ( لسان العرب:ج 6 ص 320« [5]عمش»)
7- (7) .عیون أخبار الرضا علیه السلام:ج 2 ص 34 ح 67، [6]صحیفة الإمام الرضا علیه السلام:ص 100 ح 41 [7] کلاهماعن أحمد بن عامر الطائی عن الإمام الرضا عن آبائه علیهم السلام.
8- (8) .نَزَعَ إلیه:أشبهه ( القاموس المحیط:ج 3 ص 88«نزع»).
9- (9) .الأَرْعَنُ:الأَهْوَجُ فی مَنْطقِهِ والأَحمَقُ المُسْتَرخی ( القاموس المحیط:ج 4 ص 228«رعن»).
10- (10) .الکافی:ج 6 ص 43 ح 8، [8]تهذیب الأحکام:ج 8 ص 110 ح 375،کتاب من لا یحضره الفقیه:ج 3 ص 478 ح4679 کلّها عن محمّد بن قیس.

192:Imām al-Bāqir )a.s.( said:Choose clean and affection ate wet-nurses, for milk transmits ]the charact eristics of the wet-nurse to the child[. (1)

2/3:Those Whom Should Not Be Asked For Breast Feeding

193:The Prophet )s.a.w.( said:Avoid letting your children suckle from debauch or insane women, for milk transmits ]the charac teristics of the wet-nurse to the child[. (2)

194:The Prophet )s.a.w.( said: Do not ask a foolish, blear-eyed or sick woman to breastfeed ]your child[, for milk transmits ]the characte ristics of the wet-nurse to the child[. (3)

195:The Prophet )s.a.w.( said: Do not ask a foolish woman to breastfeed ]your child[, for milk transmits ]the charact eristics of the wet-nurse to the child[ and the child will become resembling to the milk, meaning in foolish ness and idiocy. (4)

ص:115


1- (1).al-Kāfi, vol.6, p.44, h.31.Tahdhib al-Ahkām, vol.8, p.011, h.773.Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.874, h.7764.All narrating from Zurārah.
2- (2) .al-Khisāl, p.516, h.01, narrating from Abu Basir and Muāmmad ibn Muslim from Imām al-Sādiq )a.s.( from his forefa thers )a.s.(.Tuhaf al-'Uqul, p.501.Makārim al-Akhlāq, vol.1, p.974, h.5561.Bihār al-Anwār, vol.301, p.323, h.9.
3- (3) .'Uyun Akhbār al-Ridā )a.s.(, vol.2, p.43, h.76.Sahifah al-Imām al-Ridā )a.s.(, p.001, h.14.Both narrating from Ahmad ibn 'Amir al-Tā'i from Imām al-Ridā )a.s.( from his forefa thers )a.s.(.
4- (4) .al-Kāfi, vol.6, p.34, h.8.Tahdhib al-Ahkām, vol.8, p.011, h.573.Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.874, h.9764.All narrating from Muhammad ibn Qays.

196:الکافی عن عبید الله الحلبی: قُلتُ لِأبی عَبدِ اللهِ علیه السلام:امرَأَةٌ وُلِدَت مِنَ الزِّنا،أتَّخِذُها ظِئرا؟

قالَ:لا تَستَرضِعها،ولاَ ابنَتَها. (1)

4/2:إطْعامُ الْأغذِیَةِ النّافِعَةِ

197:الإمام علیّ علیه السلام: أَطعِموا صِبیانَکُم الرُّمّانَ؛فَإنَّهُ أسرَعُ لِألسِنَتِهِم. (2)

198:الإمام الصادق علیه السلام أَطعِموا صِبیانَکُم الرُّمّانَ؛فَإنَّهُ أسرَعُ لِشَبابِهِم. (3)

199:المحاسن عن خضر: کُنتُ عِندَ أبی عَبدِ اللهِ علیه السلام،فَأتاهُ رَجُلٌ مِن أصحابِنا فَقالَ لَهُ:یولَدُ لَنَا المَولودُ فَیَکونُ مِنهُ القِلَّةُ (4)وَالضَّعفُ،فَقالَ:ما یَمنَعُکَ مِنَ السَّویقِ (5)فَإِنَّهُ یَشُدُّ العَظمَ،ویُنبِتُ اللَّحمَ؟ (6)

ص:116


1- (1).الکافی:ج 6 ص 42 ح 1، [1]تهذیب الأحکام:ج 8 ص 108 ح 367،دعائم الإسلام:ج 2 ص 242 ح 911 عن رسول الله صلی الله علیه وآله قاله نحوه.
2- (2) .الأمالی للطوسی:ص 362 ح 753 [2] عن علی بن علی الدعبلی عن الإمام الرضا عن آبائه علیهم السلام عن النزال بن سیرة،مکارم الأخلاق:ج 1 ص 371 ح 1227. [3]
3- (3) .المحاسن:ج 2 ص 360 ح 2254 [4] عن عبد الرحمن بن الحجاج،بحار الأنوار:ج 66 ص 164 ح 47. [5]
4- (4) .قال العلّامه المجلسی:کأنّ المراد بالقلّة قلّة اللحم و الهزال،وفی المکارم«العلّة»و هو الأصوب (بحار الأنوار:ج66 ص 277). [6]
5- (5) .السَّوِیقُ:ما یعمل من الحنطة والشعیر ( المصباح المنیر:ص 296« [7]سوق»).
6- (6) .المحاسن:ج 2 ص 287 ح 1938، [8]مکارم الأخلاق:ج 1 ص 418 ح 1415 [9] نحوه،بحار الأنوار:ج66 ص 276 ح 7. [10]

196:al-Kāfi:From 'Ubaydullah al-Halabi who said: I asked Abu 'Abdullah ]al-Sādiq[ )a.s.(:Can I get a woman who is born from an adulterine person to breastfeed.He answered:No.Ask neither her nor her daughter to breastfeed. (1)

2/4:Feeding The Child Beneficial Foods

197:Imām 'Ali )a.s.( said:Give pomegr anate to your children, for it will make their teeth grow more rapidly. (2)

198:Imām al-Sādiq )a.s.( said:Give pomegr anate to your children, for it will make them become mature faster. (3)

199:al-Mahāsin, narrating from Khidr who said: I was with Abu 'Abdullah ]al-Sādiq[ )a.s.( when one of his followers came to him and said:Our children are ]usually[ born light weighted and weak.The Imām said:Why do you not give them sawiq, (4) for it hardens the bone and makes the flesh grow. (5)

ص:117


1- (1).al-Kāfi, vol.6, p.24, h.1.Tahdhib al-Ahkām, vol.8, p.801, h.763.Da'ā'im al-Islām, vol.2, p.242, h.119, narrating from the Prophet )s.a.w.(.
2- (2) .al-Amāli, by al-Tusi, p.263, h.357, narrating from 'Ali ibn 'Ali al-Di'bali from Imām al-Ridā )a.s.( from his fore fathers )a.s.( from al-Nazāl ibn Sirah.Makārim al-Akhlāq, vol.1, p.173, h.7221.
3- (3) .al-Mahāsin, vol.2, p.063, h.4522, narrating from 'Abd al-Rahmān ibn al-Hajjāj.Bihār al-Anwār, vol.66, p.461, h.74.
4- (4) .Pulverized wheat or barly mixed with sugar and flavored with cardamoms.
5- (5) .al-Mahāsin, vol.2, p.782, h.8391.Makārim al-Akhlāq, vol.1, p.814, h.5141.Bihār al-Anwār, vol.66, p.672, h.7.

5/2:اِحْتِرامُ شُعورِ الرَّضیعِ

200:الإمام الصادق علیه السلام: صَلَّی رَسولُ اللهِ صلی الله علیه وآله الظُّهرَ وَالعَصرَ فَخَفَّفَ الصَّلاةَ فِی الرَّکعَتَینِ،فَلَمَّا انصَرَفَ قالَ لَهُ النّاسُ:یا رسولَ اللهِ أحَدَثَ فِی الصَّلاةِ شَیءٌ؟قالَ:وما ذاکَ؟قالوا:خَفَّفتَ فِی الرَّکعَتَینِ الأَخیرَتَینِ! فَقالَ لَهُم:أمَا سَمِعتُم صُراخَ الصَّبِیِ؟!. (1)

201:مکارم الأخلاق: کانَ صلی الله علیه وآله یُؤتی بِالصَّبِیِ ّ الصَّغیرِ لِیَدعُوَ لَهُ بِالبَرَکَةِ أو یُسَمِّیَهُ،فَیَأخُذُهُ فَیَضَعُهُ فی حِجرِهِ؛تَکرِمَةً لِأَهلِهِ،فَرُبَّما بالَ الصَّبِیُ ّ عَلَیهِ،فَیَصیحُ بَعضُ مَن رَآهُ حینَ بالَ،فَیقولُ صلی الله علیه وآله:لا تُزرِموا بالصَّبِیِ ّ،فَیَدَعُهُ حَتَّی یَقضِیَ بَولَهُ،ثُمَّ یُفرِغُ لَهُ مِن دُعائِهِ أو تَسمِیَتِهِ،ویَبلُغُ سُرورُ أهلِهِ فیهِ،ولا یَرَونَ أَنَّهُ یَتَأذَّی بِبَولِ صَبِیِّهِم،فَإِذا انصَرَفوا غَسَلَ ثَوبَهُ بَعدُ. (2)

202:مسند ابن حنبل عن عائشة: کانَ رَسولُ اللهِ ِ صلی الله علیه وآله یُؤتی بِالصِّبیانِ فَیَدعُو لَهُم،وإنَّهُ أُتِیَ بِصَبِیٍ ّ فَبالَ عَلَیهِ،فَقالَ رَسولُ اللهِ صلی الله علیه وآله:صُبُّوا عَلَیهِ الماءَ صَبّاً. (3)

ص:118


1- (1).تهذیب الأحکام:ج 3 ص 274 ح 796،الکافی:ج 6 ص 48 ح 4 [1] نحوه وکلاهما عن عبدالله بن سنان.
2- (2) .مکارم الأخلاق:ج 1 ص 65 ح 68، [2]بحار الأنوار:ج 16 ص 240. [3]
3- (3) .مسند ابن حنبل:ج 9 ص 299 ح 24247، [4]مسند إسحاق بن راهویه:ج 2 ص 116 ح 587.
2/5:Respecting The Infant\'s Feelings

200:Imām al-Sādiq )a.s.( said:The Messenger of Allah )s.a.w.( while performing the noon and afternoon prayer finished the ]last[ two units quickly.When he finished, people asked him:O Messenger of Allah )s.a.w.(! Has anything new about prayer been sent down?He said:Why are you asking?They answered:You performed the last two units quickly.He said:Did you not hear the cry of a child?! (1)

201:Makārim al-Akhlāq: People used to bring children to the Prophet )s.a.w.( for him to pray for them to be blessed and to give them a name.He )s.a.w.( used to hold them in his arms out of honor to their families.Sometimes it happened that the child would pass urine ]on his )s.a.w.( clothes[ and those who saw this would call out, but he )s.a.w.( would say:Do not interrupt the child.So, they would leave the child to finish.Then he )s.a.w.( would continue to finish his prayer for the child or naming him, bringing happiness to their family in such a way that they never felt that he )s.a.w.( was displeased by the child's urinating.Then, when they left, he would wash his clothes. (2)

202:Musnad Ibn Hanbal, narrating from 'A'ishah who said: Children were often brought to the Messenger of Allah )s.a.w.( and he would pray for them.One time, an infant who was brought to him urinated and the Messenger of Allah )s.a.w.( said:Pour some water on it. (3)

ص:119


1- (1).Tahdhib al-Ahkām, vol.3, p.472, h.697.al-Kāfi, vol.6, p.84, h.4.Both narrating from 'Abdullah ibn Sinān.
2- (2) .Makārim al-Akhlāq, vol.1, p.56, h.86.Bihār al-Anwār, vol.61, p.042.
3- (3) .Musnad Ibn Hanbal, vol.9, p.992, h.74242.Musnad Ishāq ibn Rāhwayh, vol.2, p.611, h.785.

الفصل الثالث:التعلیم والتربیة

1/3:قِیمَةُ طَلَبِ العِلمِ فِی الصِّغَرِ

203:رسول الله صلی الله علیه وآله: مَثَلُ الَّذی یَتَعلَّمُ فی صِغَرِهِ کَالنَّقشِ فِی الحَجَرِ،ومَثَلُ الَّذی یَتَعلَّمُ فی کِبَرِهِ کَالَّذی یَکتُبُ عَلَی الماءِ. (1)

204:الإمام علیّ علیه السلام: مُروا أولادَکُم بِطَلَبِ العِلمِ. (2)

205:عنه علیه السلام: مَن سَألَ فی صِغَرِهِ أجابَ فی کِبَرِهِ. (3)

206:عنه علیه السلام: مَن لَم یَتَعَلَّم فِی الصِّغَرِ لَم یَتَقَدَّم فِی الکِبَرِ. (4)

207:سنن الدارمی عن شرحبیل بن سعد: دَعَا الحَسَنُ علیه السلام بَنیهِ و بَنی أخیهِ فَقالَ:یا بَنِیَ و بَنِی أخی،إنَّکُم صِغارُ قَومٍ یوشَکُ أن تَکونوا کِبارَ آخَرینَ،فَتَعَلَّمُوا العِلمَ،فَمَن لَم یَستَطِع مِنکُم أن یَروِیَهُ أو قالَ:یَحفَظَهُ فَلیَکتُبهُ،و لیَضَعهُ فی بَیتِهِ. (5)

ص:120


1- (1).کنز العمّال:ج 10 ص 249 ح 29336 نقلاً عن الطبرانی،الفردوس:ج 4 ص 135 ح 6420 وفیه«کمثل الوشم علی الصخرة»بدل«کالنقش فی الحجر»و کلاهما عن أبی الدرداء.
2- (2) .کنز العمّال:ج 16 ص 584 ح 45953 نقلاً عن جزء ابن عمشلیق.
3- (3) .غرر الحکم:ح 8273،عیون الحکم والمواعظ:ص 447 ح 7879.
4- (4) .غرر الحکم:ح 8937،عیون الحکم والمواعظ:ص 463 ح 8424.
5- (5) .سنن الدارمی:ج 1 ص 137 ح 517، [1]منیة المرید:ص 340. [2]

CHAPTER THREE:EDUCATION

3/1:THE VALUE OF SEEKING KNOWLEDGE AT A YOUNG AGE

203:The Prophet )s.a.w.( said:Learning at a young age is like engraving on a stone; and the parable of he who learns in his adult age is like one who writes on water. (1)

204:Imām 'Ali )a.s.( said:Order your children to seek knowledge. (2)

205:Imām 'Ali )a.s.( said:He who asks ]questions[ while at a young age, will answer ]questions[ when he is old. (3)

206:Imām 'Ali )a.s.( said:He who does not learn in his young age, will not advance in his adult age. (4)

207:Sunan al--Dārami, narrating from Shurhabil ibn Sa'd who said: Once Hasan gathered his children and his brother's children and said:O my children and my brother's children! You are the little young people of this generation and there is a hope that you will be the great ones of another generation.Therefore, learn knowledge, and he who cannot learn it by heart should write it down and keep it in his home. (5)

ص:121


1- (1).Kanz al-'Ummāl, vol.01, p.942, h.63392, narrating from al-Tabarāni.al-Firdaws, vol.4, p.531, h.0246, with 'is like a drawing on a rock' instead of 'is like engraving on a stone' Both narrating from Abu al-Dardā'.
2- (2) .Kanz al-'Ummāl, vol.61, p.485, h.35954, narrating from Juz' ibn 'Amshaliq.
3- (3) .Ghurar al-Hikam, h.3728.'Uyun al-Hikam wa al-Mawā'iz, p.744, h.9787.
4- (4) .Ghurar al-Hikam, h.7398.'Uyun al-Hikam wa al-Mawā'iz, p.364, h.4248.
5- (5) .Sunan al-Dārami, vol.1, p.731, h.715.Munyah al-Murid, p.043.

208:الإمام علیّ علیه السلام:

حَرِّض بَنیکَ عَلَی الآدابِ فی الصِّغَرِ کَی ما تَقَرَّ بِهِم عَیناکَ فِی الکِبَرِ

و إنَّما مَثَلُ الآدابِ تَجمَعُها فی عُنفُوانِ الصِّبا کالنَّقشِ فِی الحَجَرِ

هِیَ الکُنوزُ الّتی تَنمو ذَخائِرُها ولا یُخافُ عَلَیها حادِثُ الغِیَرِ (1)

2/3:قیمَةُ التَّربِیَةِ

209:رسول الله صلی الله علیه وآله: حَقُّ الوَلَدِ عَلی والدِهِ أن یُحسِنَ اسمَهُ،وَ یُحسِنَ مِن مُرضِعِهِ،و یُحسِنَ أدَبَهُ. (2)

210:عنه صلی الله علیه وآله: ما وَرَّثَ والِدٌ وَلَداً خیراً مِن أدَبٍ حَسَنٍ. (3)

211:عنه صلی الله علیه وآله ما نَحَلَ والِدٌ وَلَدا مِن نُحلٍ (4)أفضَلَ مِن أدَبٍ حَسَنٍ. (5)

212:عنه صلی الله علیه وآله: أکرِموا أولادَکُم،وأحسِنوا أدَبَهُم؛یُغفَر لَکُم. (6)

213:عنه صلی الله علیه وآله: مِن حَقِّ الوَلَدِ عَلی والِدِهِ أن یُحسِنَ أدَبَهُ،و ألّا یَجحَدَ نَسَبَهُ. (7)

ص:122


1- (1).الدیوان المنسوب إلی الإمام علیّ علیه السلام:ص 242 ح 163
2- (2) شعب الإیمان:ج 6 ص 401 ح 8667 [1] عن عائشة،کنز العمّال:ج 16 ص 417 ح 45193.
3- (3) .المعجم الأوسط:ج 4 ص 77 ح 3658 عن سالم بن عبد الله عن أبیه،کنز العمّال:ج 16 ص 460 ح 45435 نقلاً عن العسکری وابن النجّار.
4- (4) .النُّحْل:العطیّة والهبة ابتداءً من غیر عوَض ولا استحقاق ( النهایة:ج 5 ص 29« [2]نحل»).
5- (5) .سنن الترمذی:ج 4 ص 338 ح 1952، [3]المستدرک علی الصحیحین:ج 4 ص 292 ح 7679 السنن الکبری:ج 2 ص 28 ح 2273 کلاهما نحوه وکلّها عن أیّوب بن موسی عن أبیه عن جدّه.
6- (6) .مکارم الأخلاق:ج 1 ص 478 ح 1651، [4]سنن ابن ماجة:ج 2 ص 1211 ح 3671،تاریخ دمشق:ج 17 ص 138 ح 4072 کلاهما عن أنس ولیس فیهما«یغفر لکم».
7- (7) .تاریخ المدینة:ج 2 ص 568 عن ابن عبّاس،کنز العمّال:ج 16 ص 473 ح 45512 نقلاً عن تاریخ دمشق عن ابن مسعود وابن عبّاس.

208:Imām 'Ali a.s.(said

Encourage your sons in their childhood to learn etiquette; so that in their grown up age they can be the joy of your eyes.

Indeed the parable of the etiquettes you assemble in yourearly childhood is like engraving something on the stone.

These are some treasures the reserves of which grow; and there is no fear on them from instr uctive events. (1)

3/2:THE VALUE OF UPBRINGING

209:The Prophet )s.a.w.( said:The right of a child upon his father is that he should choose a good name for him, choose a good wet-nurse for him, and raise him well. (2)

210:The Prophet )s.a.w.( said:No father has left anything as inheri tance for his child better than good manners. (3)

211:The Prophet )s.a.w.( said:No father has granted a gift to his child better than good manners. (4)

212:The Prophet )s.a.w.( said:Honor your children and raise them well and you will be forgiven. (5)

213:The Prophet )s.a.w.( said:Among the rights of a child upon his father is that he should properly bring up his child and does not deny his relation to him. (6)

ص:123


1- (1).al-Diwān al-Mansub ilā al-Imām 'Ali )a.s.( ]The collection of poems attributed to Imām 'Ali )a.s.([, p.242, h.361.
2- (2) .Shu'ab al-Imān, vol.6, p.104, h.7668, narrating from 'A'ishah.Kanz al-'Ummāl, vol.61, p.714, h.39154.
3- (3) .al-Mu'jam al-Awsat, vol.4, p.77, h.8563, narrating from Sālim ibn 'Abdullah from his father.Kanz al-'Ummāl, vol.61, p.064, h.53454, narrating from al-'Askari and Ibn al-Najjār.
4- (4) .Sunan al-Tirmidhi, vol.4, p.833, h.2591.al-Mustadrak 'alā al-Sahihain, vol.4, p.292 h.9767.al-Sunan al-Kubrā, vol.2, p.82, h.3722.All narrating from Ayyub ibn Musā from his father from his grand father.
5- (5) .Makārim al-Akhlāq, vol.1, p.874, h.1561.Sunan Ibn Mājah, vol.2, p.1121, h.1763.Tārikh Dimashq, vol.71, p.831, h.2704.Both narrating from 'Anas, without 'you will be forgiven'.
6- (6) .Tārikh al-Madinah, vol.2, p.865, narrating from Ibn 'Abbās.Kanz al-'Ummāl, vol.61, p.374, h.21554, narrating from Tārikh Dimashq from Ibn Mas'ud and Ibn 'Abbās.

214:الإمام الصادق علیه السلام: إنَّ خَیرَ ما وَرَّثَ الآباءُ لِأَبنائِهِم الأَدَبُ لاَ المالُ؛فَإِنَّ المالَ یَذهبُ،و الأَدَبَ یَبقی. (1)

215:عنه علیه السلام: لا یَزالُ العَبدُ المُؤمِنُ یُوَرِّثُ أهلَ بَیتِهِ العِلمَ وَ الأَدَبَ الصّالِحَ،حَتّی یُدخِلَهُمُ الجَنَّةَ جَمیعاً،حتّی لا یَفقِدَ مِنهُم صَغیراً و لا کَبیراً و لا خادِماً و لا جاراً،و لا یَزالُ العَبدُ العاصِی یُوَرِّثُ أهلَ بَیتِهِ الأدَبَ السَّیِّئَ حَتّی یُدخِلَهُمُ النّارَ جَمیعاً،حَتّی لا یَفقِدَ فیها مِن اهلِ بَیتِهِ صَغیراً و لا کَبیراً و لا خادِماً و لا جاراً. (2)

216:عنه علیه السلام: قالَ لُقمانُ:یا بُنَیَ ّ إن تَأدَّبتَ صَغیرا انتَفَعتَ بِهِ کَبیرا،و مَن عَنا بِالأَدَبِ اهتَمَّ بِهِ،و مَنِ اهتَمَّ بِهِ تَکَلَّفَ عِلمَهُ،و مَن تَکَلَّفَ عِلمَهُ اشتَدَّ لَهُ طَلَبُهُ،ومَنِ اشتَدَّ لَهُ طَلَبُهُ أدرَکَ بِهِ مَنفَعَةً (3). (4)

3/3:مَسْؤولِیَّةُ التَّعلیمِ و التَّربِیَةِ

217:رسول الله صلی الله علیه وآله: ألا کُلُّکُم راعٍ و کُلُّکُم مَسؤولٌ عَن رَعِیَّتِه؛فَالأَمیرُ الَّذی عَلَی النّاسِ راعٍ و هُوَ مَسؤولٌ عَن رَعِیَّتِهِ،وَالرَّجُلُ راعٍ عَلی أَهلِ بَیتِهِ و هُوَ مَسؤولٌ عَنهُم،وَ المرأةُ راعِیةٌ عَلی بَیتِ بَعلِها و وُلدِهِ و هِیَ مَسؤولَةٌ عَنهُم،وَ العَبدُ راعٍ عَلی مالِ سَیِّدِهِ و هُو مَسؤولٌ عَنهُ،ألا فَکُلُّکُم راعٍ و کُلُّکُم مَسؤولٌ عَن رَعِیَّتِهِ. (5)

ص:124


1- (1).الکافی:ج 8 ص 150 ح 132 [1] عن مسعدة بن صدقة،غرر الحکم:ح 5036 نحوه.
2- (2) .دعائم الإسلام:ج 1 ص 82. [2]
3- (3) .فی تفسیر القمی:« [3]مَنفَعَتَهُ»،و هو الأصوب.
4- (4) .قصص الأنبیاء:ص 194 ح 243 [4] عن حمّاد بن عیسی،تفسیر القمی:ج 2 ص 164 [5] نحوه،بحار الأنوار:ج 13 ص411. [6]
5- (5) .صحیح مسلم:ج 3 ص 1459 ح 20،سنن أبی داوود:ج 3 ص 130 ح 2928 کلاهما عن ابن عمر.

214:Imām al-Sādiq )a.s.( said:The best thing that fathers could leave for their children as inheri tance is manners, not wealth, for wealth perishes but manners remain. (1)

215:Imām al-Sādiq )a.s.( said:A believing servant ]of Allah[ will continue to bequeath knowledge and righteous manners as inher itance for his family in order to help them all enter Heaven so that it ]Heaven[ will not be empty of them, whether young, old, a servant or a neighbour.A disobe dient servant ]of Allah[ will continue to bequeath bad manners for his family which causes them all to enter Hell so that it will not be empty of them, whether young, old , servant or a neighbour. (2)

216:Imām al-Sādiq )a.s.(:Luqmān said: O my child! If you are discip lined during your childhood, you will enjoy it when you grow old.He who cares about manners attaches importance to it, and he who attaches importance to it will strive to learn it, and he who strives to learn it will seek for it intensely, and he whose seeking is intense will gain its advantages. (3)

3/3:THE RESPO NSIBILITY FOR EDUCATION OF THE CHILD

217:The Prophet )s.a.w.( said:Indeed all of you are guardians and all of you are resp onsible for your subjects.The governor who rules over the people is a guardian and is resp onsible for his subjects ]and will be questioned about them[.A man is the guardian of his family and he is resp onsible for them.A wife is the guardian for her husband's house and his children and she is resp onsible for them.A servant is the guardian for the wealth of his master and he is resp onsible for them.Behold, indeed all of you are guardians and all of you are respo nsible for your subjects. (4)

ص:125


1- (1).al-Kāfi, vol.8, p.051, h.231, narrating from Mas'adah ibn Sadaqah.Ghurar al-Hikam, h.6305.
2- (2) .Da'ā'im al-Islām, vol.1, p.28.
3- (3) .Qisas al-Anbiyā', p.491, h.342, narrating from Hammād ibn 'Isā.Tafsir al-Qummi, vol.2, p.461.Bihār al-Anwār, vol.31, p.114.
4- (4) .Sahih Muslim, vol.3, p.9541, h.02.Sunan Abu Dāwud, vol.3, p.031, h.8292.Both narrating from Ibn 'Umar.

218:الإمام علیّ علیه السلام: عَلَی الإمامِ أَن یعلِّمَ أهلَ وِلایَتِهِ حُدودَ الإسلامِ وَالإیمانِ. (1)

219:عنه علیه السلام: أیُّهَا النّاسُ! إنَّ لی عَلَیکُم حَقّاً،و لَکُم عَلَیَّ حَقٌّ؛فَأَمّا حَقُّکُم عَلَیَّ فَالنَّصیحَةُ لَکُم،و تَوفِیرُ فَیئِکُم عَلَیکُم،و تعلیمُکُم کَی لا تَجهَلوا،و تأدیبُکُم کَیما تَعلَمُوا. (2)

220:الإمام زین العابدین علیه السلام-فی بیان الحقوق-: و أمّا حَقُّ وَلَدِکَ فَأن تَعلَمَ أنَّهُ مِنکَ،و مُضافٌ إلَیکَ فی عاجِلِ الدُّنیا بِخَیرِهِ وَشَرِّهِ،وأَنَّکَ مَسؤولٌ عَمّا وَلیتَهُ مِن حُسنِ الأَدَبِ وَالدِّلالَةِ عَلی رَبِّهِ عزّ وجلّ،وَالمَعونَةِ عَلی طاعَتِهِ،فَاعمَل فی أمرِهِ عَمَلَ مَن یَعلَمُ أنَّهُ مُثابٌ عَلَی الإِحسانِ إلَیهِ،مُعاقَبٌ عَلَی الإِساءَةِ إلَیهِ. (3)

221:عنه علیه السلام: وأمّا حَقُّ وَلَدِکَ فَتَعلَمَ أَنَّهُ مِنکَ،ومُضافٌ إِلَیکَ فی عاجِلِ الدُّنیا بِخَیرِهِ وشَرِّهِ،وأَنَّکَ مَسؤولٌ عَمّا وَلِیتَهُ مِن حُسنِ الأَدَبِ وَالدِّلالَةِ عَلی رَبِّهِ،وَالمَعونَةِ لَهُ عَلی طاعَتِهِ فیکَ وفی نَفسِهِ،فَمُثابٌ عَلی ذلِکَ ومُعاقَبٌ،فَاعمَلْ فِی أمرِهِ عَمَلَ المُتَزَیِّنِ بِحُسنِ أثَرِهِ عَلَیهِ فی عاجِلِ الدُّنیا،المُعذِرِ إلی رَبِّهِ فیما بَینَکَ وبَینَهُ بِحُسنِ القِیامِ عَلَیهِ وَالأَخذِ لَهُ مِنهُ،ولا قُوَّةَ إلّا بِاللهِ. (4)

4/3:أهَمُّ ما یَجِبُ تَعلیمُه

أ العَقائِدُ الإِسلامِیَّةُ ولا سِیَّما التَّوحیدُ

222:رسول الله صلی الله علیه وآله: مَن رَبَّی صَغیرا حَتَّی یَقولَ:«لا إلهَ إلّا اللهُ ُ»لَم یُحاسِبهُ اللهُ عزّ وجلّ ُ. (5)

ص:126


1- (1).غرر الحکم:ح 6199،عیون الحکم والمواعظ:ص 328 ح 5637.
2- (2) .نهج البلاغة:الخطبة 34؛ [1]أنساب الأشراف:ج 3 ص 154، [2]تاریخ الطبری:ج 5 ص91، [3]الکامل فی التاریخ:ج 2 ص 408 [4] کلّها نحوه،الإمامة والسیاسة:ج 1 ص 171 [5] وفیه«فالنصیحة فی ذات الله»بدل«فالنصیحة لکم».
3- (3) .کتاب من لا یحضره الفقیه:ج 2 ص 622 ح 3214،الخصال:ص 568 ح 1 کلاهما عن أبی حمزة الثمالی (ثابت بن دینار).
4- (4) .تحف العقول:ص 263 ح 23،بحار الأنوار:ج 74 ص 15 ح 2. [6]
5- (5) .المعجم الأوسط:ج 5 ص 130 ح 4865 عن عائشة،الجامع الصغیر:ج 2 ص 603 ح 8696 نقلاً عنه.

218:Imām 'Ali )a.s.( said:It is the duty of the leader to teach the boundaries of Islam and faith to the people under his command. (1)

219:Imām 'Ali )a.s.( said:O people! I have rights over you and you have rights over me.Your right over me is that I give you advice, supply you your dues, teach you so that you may not remain ignorant, and that I discipline you so that you may know. (2)

220:Imām al-Sajjād )a.s.( said,-describing the rights-:The right of your child is that you know that he belongs to you and he is related to you in this world with his good and his evil.You are respons ible for teaching him good manners, leading him towards his Lord and assisting him in obeying Him.Therefore, in regard to his affairs you must act like one who knows that he will be rewarded for being benevolent to him and will be punished for committing wrong to him. (3)

221:Imām al-Sajjād )a.s.( said:The right of your child is that you know that he belongs to you and he is related to you in this world with his good and his evil.You are respon sible for teaching him good manners, leading him towards his Lord and assisting him in obeying Him in your rights and his own.

Hence, there will be reward and punishment.Therefore, in regard to his affairs you must act like one who beautifies )helps( himself by having good impact on him )the child( in this world and has accomp lished near his Loard his resp onsibil ities between him and his child, that is by looking properly after him and gaining results for him, and there is no power but in Allah. (4)

3/4:THE MOST IMPORTANT OBLIGATORY THING TO TEACH

A-Islamic Beliefs, Monotheism In Particular:

222:The Prophet )s.a.w.( said:He who raises a child in a way that he says:'There is no god but Allah', Allah will not question him )he is not accoun table for(. (5)

ص:127


1- (1).Ghurar al-Hikam, h.9916.'Uyun al-Hikam wa al-Mawā'iz, p.823, h.7365.
2- (2) .Nahj al-Balāghah, Sermon 43.Ansāb al-Ashrāf, vol.3, p.451.Tārikh al-Tabari, vol.5, p.19.al-Kāmil Fi al-Tārikh, vol.2, p.804.al-Imāmah wa al-Siyāsah, vol.1, p.171, with 'I give you advice for the sake of Allah' instead of 'I give you advice'.
3- (3) .Kitāb Man lā Yahdarhu al-Faqih, vol.2, p.226, h.4123.al-Khisāl, p.865, h.1.Both narrating from Abu Hamzah al-Thumāli )Thābit ibn Dinār(.
4- (4) .Tuhaf al-'Uqul, p.362, h.32.Bihār al-Anwār, vol.47, p.51, h.2.
5- (5) .al-Mu'jam al-Awsat, vol.5, p.031, h.5684, narrating from 'A'ishah.al-Jāmi' al-Saghir, vol.2, p.306, h.6968.

223:عنه صلی الله علیه وآله: إذا أفصَحَ أولادُکُم فَعَلِّموهُم«لا إلهَ إلّا اللهُ ُ»،ثُمَّ لا تُبالوا مَتی ماتوا،وَإذا اثَّغَروا (1)فَمُروهُم بِالصَّلاةِ. (2)

224:عنه صلی الله علیه وآله: افتَحوا عَلی صِبیانِکُم أوَّلَ کَلِمَةٍ ب«لا إلهَ إلّا اللهُ ُ»،ولَقِّنوهُم عِندَ المَوتِ«لا إلهَ إلّا اللهُ ُ»؛،فَإِنَّهُ مَن کانَ أوَّلُ کَلامِهِ«لا إلهَ إلّا اللهُ ُ»وَآخِرُ کلامِهِ«لا إله إلّا اللهُ ُ»ثُمَّ عاشَ ألفَ سَنَةٍ،ما سُئِلَ عَن ذَنبٍ واحِدٍ. (3)

225:الکافی عن سلیمان بن خالد: قُلتُ لِأبی عَبدِ اللهِ علیه السلام:إنَّ لی أهلَ بَیتٍ وهُم یَسمَعونَ مِنِّی،أفَأَدعوهم إلی هذَا الأمرِ؟فَقالَ:نَعَم،إنَّ اللهَ عزّ وجلّ یَقولُ فی کِتابِهِ: (یا أَیُّهَا الَّذِینَ آمَنُوا قُوا أَنْفُسَکُمْ وَ أَهْلِیکُمْ ناراً وَقُودُهَا النّاسُ وَ الْحِجارَةُ ) 4. 5

ب حُبُّ النَّبِیِ ّ وأهلِ بَیتِهِ

226:رسول الله صلی الله علیه وآله: أدِّبوا أولادَکُم عَلی ثَلاثِ خِصالٍ:حُبِّ نَبِیِّکُم،وحُبِّ أهلِ بَیتِهِ،وعَلی قِراءَةِ القُرآنِ. (4)

ج الفَرائِضُ سِیَّما الصَّلاةُ والصَّومُ

(وَ أْمُرْ أَهْلَکَ بِالصَّلاةِ وَ اصْطَبِرْ عَلَیْها لا نَسْئَلُکَ رِزْقاً نَحْنُ نَرْزُقُکَ وَ الْعاقِبَةُ لِلتَّقْوی ). 7

ص:128


1- (1).الاِثّغار:سُقوطُ سِنّ الصَّبِیِ وَ نَبَاتِها ( النهایة:ج 1 ص 213« [1]ثغر»).
2- (2) .عمل الیوم واللیله للدینوری:ص 150 ح 423 عن عمرو بن شعیب،کنز العمّال:ج 16 ص 440 ح 45328.
3- (3) .شعب الإیمان:ج 6 ص 398 ح 8649 [2] عن ابن عبّاس،کنز العمّال:ج 16 ص 441 ح 45332.
4- (6) .الصواعق المحرقة:ص 172، [3]ینابیع المودّة:ج 2 ص 457 ح 268، [4]کنز العمّال:ج 16 ص 456 ح 45409.

223:The Prophet )s.a.w.( said:When your children begin to speak, teach them:'There is no god but Allah' and then do not care when they will die; and when their milk-teeth start falling, enjoin them to perform prayers. (1)

224:The Prophet )s.a.w.( said:Let the first phrase spoken by your children be 'There is no god but Allah', and at the time of death inculcate to them:'There is no god but Allah', for he whose first word is:'There is no god but Allah', and last word is:'There is no god but Allah' and ]even if he[ lives for a thousand years, he will not be asked about a single sin ]therein[. (2)

225:al-Kāfi, narrating from Sulaymān ibn Khālid who said: I asked Abu 'Abdullah ]al-Sādiq[ )a.s.(:I have some family members who follow my words, do I invite them to this affair ]in becoming Shi'ah[?

He )a.s.( said:Yes.Verily, Allah has said in His Book:O you who believe! Save yourselves and your families from a Fire whose fuel is men and stones (3) (4)

B-Love For The Prophet And His Household:

226:The Prophet )s.a.w.( said:Raise your children to have three features:love for your Prophet, love for his Household, and reciting the Qurān. (5)

C-Obligatory Acts, Especially Prayer And Fasting:

And bid your family to pray and be constant therein.We do not ask you sustenance, )but( We give you sustenance, and the )good( end is for )the people of( righteou sness. (6)

ص:129


1- (1).'Amal al-Yum wa al-Laylah by al-Dinwari, p.051, h.324, narrating from 'Amr ibn Shu'ayb.Kanz al-'Ummāl, vol.61, p.044, h.82354.
2- (2) .Shu'ab al-Imān, vol.6, p.893, h.9468, narrating from Ibn 'Abbās.Kanz al-'Ummāl, vol.61, p.144, h.23354.
3- (3) .Qurān, 66:6.
4- (4) .al-Kāfi, vol.2, p.112, h.1.al-Mahāsin, vol.1, p.263, h.087.Bihār al-Anwār, vol.47, p.68, h.101.
5- (5) .al-Sawā'q al-Muhriqah, p.271.Yanābi' al-Mawaddah, vol.2 p.754, h.862.Kanz al-'Ummāl, vol.61, p.654, h.90454.
6- (6) .Qurān, 02:231.

(وَ اذْکُرْ فِی الْکِتابِ إِسْماعِیلَ إِنَّهُ کانَ صادِقَ الْوَعْدِ وَ کانَ رَسُولاً نَبِیًّا * وَ کانَ یَأْمُرُ أَهْلَهُ بِالصَّلاةِ وَ الزَّکاةِ وَ کانَ عِنْدَ رَبِّهِ مَرْضِیًّا). 1

227:الإمام علیّ علیه السلام کانَ رَسولُ اللهِ ِ صلی الله علیه وآله مُنصِباً (1)لِنَفسِهِ بَعدَ البُشری لَهُ بِالجَنَّةِ مِن رَبِّهِ،فَقالَ عزّ وجلّ: (وَ أْمُرْ أَهْلَکَ بِالصَّلاةِ وَ اصْطَبِرْ عَلَیْها...) الآیة،فَکانَ یَأمُرُ بِها أهلَهُ،و یُصَبِّرُ عَلَیها نَفسَهُ. (2)

228:الإمام الصادق علیه السلام دَخَلَ عَلی أبی علیه السلام رَجُلٌ فَقالَ:رَحِمَکَ اللهُ ُ،اُحَدِّثُ أهلِی؟قالَ نَعَم،إنَّ اللهَ یَقولُ: (یا أَیُّهَا الَّذِینَ آمَنُوا قُوا أَنْفُسَکُمْ وَ أَهْلِیکُمْ ناراً وَقُودُهَا النّاسُ وَ الْحِجارَةُ ) ،وَقالَ: (وَ أْمُرْ أَهْلَکَ بِالصَّلاةِ وَ اصْطَبِرْ عَلَیْها). 4 229:الإمام علیّ علیه السلام-فی قَولِهِ تَعالی: «قُوا أَنْفُسَکُمْ وَ أَهْلِیکُمْ ناراً»-: عَلِّموا أنفُسَکُم و أهلیکُمُ الخَیرَ. (3)

230:عنه علیه السلام-ایضا-مَعناهُ: عَلِّموهُم ما یَنجونَ بِهِ مِنَ النّارِ. (4)

231:رسول الله صلی الله علیه وآله-لَمّا سُئِلَ عَنِ الصَّبِیِ مَتی یُصَلّی؟-: إذا عَرَفَ یَمینَهُ مِن شِمالِهِ فَمُروهُ بِالصَّلاةِ. (5)

ص:130


1- (2) النّصَب:التَّعَبُ (النهایة:ج 5 ص 62«نصب»).
2- (3) .الکافی:ج 5 ص 37 ح 1 [1] عن عقیل الخزاعی،نهج البلاغة:الخطبة 199 [2] نحوه،بحار الأنوار:ج 33 ص 447 ح659. [3]
3- (5) .المستدرک علی الصحیحین:ج 2 ص 536 ح 3826،شعب الإیمان:ج 6 ص 411 ح 8704 [4] کلاهما عن ربعی.
4- (6) .منیة المرید:ص 380. [5]
5- (7) .سنن أبی داوود:ج 1 ص 134 ح 497،المعجم الأوسط:ج 3 ص 235 ح 3019 کلاهما عن معاذ بن عبدالله بن خبیب الجهنی.

And mention Ismā'il in the Book, verily he was )ever( true to )his( promise, and he was an apostle, a prophet.And he used to enjoin on his family prayer and almsgiving, and he was well pleased in the sight of his Lord. (1)

227:Imām 'Ali )a.s.( said:The Prophet )s.a.w.( was toiling hard after receiving the glad tidings from his Lord that he would enter Heaven.Then Allah revealed the verse:And bid your family to pray and be constant therein (2) So he )s.a.w.( ordered his family to perform prayers and he himself was persisting upon it. (3)

228:Imām al-Sādiq )a.s.( said:A man came to my father and said:May Allah bless you! Can I narrate ]traditions[ to my family?He said:Yes.Allah says:O you who believe! Save yourselves and your families from a Fire whose fuel is men and stones (4) nd he )a.s.( added:And bid your family to pray and be constant therein (5) (6)

229:Imām 'Ali )a.s.( said,-regarding the saying of Allah the Exalted:save yourselves and your family from a Fire (7) -:Teach yourselves and your family righteo usness. (8)

230:Imām 'Ali )a.s.( said,-regarding the saying of Allah the Exalted:save yourselves and your family from a Fire (9) -:It means:Teach them that which will save them from Hellfire. (10)

231:The Prophet )s.a.w.( said,-when asked when a child should begin to pray-:When he recognizes his right hand from his left hand, enjoin him to pray. (11)

ص:131


1- (1).Qurān, 91:45-55.
2- (2) .Qurān, 02:231.
3- (3) .al-Kāfi, vol.5, p.73, h.1, narrating from 'Aqil al-Khuzā'i.Nahj al-Balāghah, Sermon 991.Bihār al-Anwār, vol.33, p.744, h.956.
4- (4) .Qurān, 66:6.
5- (5) .Qurān, 02:231.
6- (6) .al-Usul al-Sittah 'Ashar, p.07, narrating from Jābir al-Ju'fi.Bihār al-Anwār, vol.2, p.52, h.29.
7- (7) .Qurān, 66:6.
8- (8) .al-Mustadrak 'alā al-Sahihain, vol.2, p.635, h.6283.Shu'ab al-Imān, vol.6, p.114, h.4078.Both narrating from Rib'i.
9- (9) .Qurān, 66:6.
10- (10) .Munyah al-Murid, p.083.
11- (11) .Sunan Abu Dāwud, vol.1, p.431, h.794.al-Mu'jam al-Awsat, vol.3, p.532, h.9103.Both narrating from Ma'ādh ibn 'Abdullah ibn Khabib al-Juhani.

232:جامع الأخبار: رُوِیَ عَنِ النَّبِیِ صلی الله علیه وآله أنَّهُ نَظَرَ إلی بَعضِ الأطفالِ فَقالَ:وَیلٌ لِأَولادِ آخِرِ الزَّمانِ مِن آبائِهِم.فَقیلَ:یا رَسولَ اللهِ،مِن آبائِهِمُ المُشرِکینَ؟

فَقالَ:لا،مِن آبائِهِمُ المُؤمِنینَ؛لا یُعَلِّمونَهُم شَیئا مِنَ الفَرائِضِ،و إذا تَعلَّموا أولادُهُم مَنَعوهُم،و رَضوا عَنهُم بِعَرَضٍ یَسیرٍ مِنَ الدُّنیا،فَأنا مِنهُم بَرِیءٌ،و هُم مِنِّی بُرآءٌ. (1)

233:الإمام علیّ علیه السلام إذا عَقَلَ الغُلامُ و قَرَأ شَیئاً مِنَ القُرآنِ عُلِّمَ الصَّلاةَ. (2)

234:عنه علیه السلام عَلِّموا صِبیانَکُم الصَّلاةَ،و خُذوهُم بِها إذا بَلَغوا الحُلُمَ. (3)

235:عنه علیه السلام عَلِّموا صِبیانَکُم الصَّلاةَ،و خُذوهُم بِها إذا بَلَغوا ثَمانَ سِنینَ. (4)

236:عنه علیه السلام: یُؤمَرُ الصَّبِیُ بِالصَّلاةِ إذا عَقَلَ،و بِالصَّومِ إِذا أطاقَ. (5)

237:الإمام زین العابدین علیه السلام أمَّا صَومُ التَّأدیبِ فَأَن یُؤخَذَ الصَّبِیُ إذا رَاهَقَ بِالصَّومِ،تَأدیبا و لَیسَ بِفَرضٍ. (6)

238:الإمام الباقر علیه السلام: إنّا نَأمُرُ صِبیانَنا بِالصَّلاةِ إذا کانوا بَنی خَمسِ سِنینَ،فَمُروا صِبیانَکُم بِالصَّلاةِ إذا کانوا بَنی سَبعِ سِنینَ،و نَحنُ نَأمُرُ صِبیانَنا بِالصَّومِ إذا کانوا بَنی سَبعِ سِنینَ بِما أطاقوا مِن صِیامِ الیَومِ إن کانَ إلی نِصفِ النَّهارِ أو أکثَرَ مِن ذلِکَ أو أقَلَّ،فَإِذا غَلَبَهُمُ العَطَشُ و الغَرَثُ (7)أفطَروا،حَتّی یَتَعَوَّدُوا الصَّومَ و یُطیقوهُ،فَمُروا

ص:132


1- (1).جامع الأخبار:ص 285 ح 767، [1]مستدرک الوسائل:ج 15 ص 164 ح 17871. [2]
2- (2) .دعائم الإسلام:ج 1 ص 193، [3]بحار الأنوار:ج 8 ص 133. [4]
3- (3) .غرر الحکم:ح 6305. [5]
4- (4) .الخصال:ص 626 ح 10 عن محمّد بن مسلم عن الإمام الصادق عن آبائه علیهم السلام،تحف العقول:ص 115.
5- (5) .دعائم الإسلام:ج 1 ص 193، [6]بحار الأنوار:ج 88 ص 133 ح 5. [7]
6- (6) .الکافی:ج 4 ص 86 ح 1، [8]تهذیب الأحکام:ج 4 ص 296 ح 895 کلاهما عن الزهری.
7- (7) .الغَرَثُ:الجُوع ( الصحاح:ج 1 ص 288«غرث»).

232:Jāmi' al-Akhbār: It is narrated that the Prophet of Allah )s.a.w.( once looked at some children and said:Woe unto the children of the end time because of their fathers! He was asked:O Messenger of Allah! Is it because of their polytheist fathers?He said:No, but it is because of their believing fathers who do not teach them any of their obligatory acts, and when their children decide to learn, the parents prevent them.They will be content with small things they have from this world.I disown myself from them and they are not from me. (1)

233:Imām 'Ali )a.s.( said:When a child becomes intelle ctually mature and is able to recite parts of the Qurān, he should be taught how to pray. (2)

234:Imām 'Ali )a.s.( said:Teach your children to pray, and when they reach puberty make them account able for it. (3)

235:Imām 'Ali )a.s.( said:Teach your children to pray, and when they became eight make them accou ntable for it. (4)

236:Imām 'Ali )a.s.( said:When a child can perceive ]things[ he is ordered to pray, and to fast if he is capable. (5)

237:Imām al-Sajjād )a.s.( said:Training to fast is when the child is made to fast before reaching the age of puberty, and it is just for the purpose of training, and not an obligatory fasting. (6)

238:Imām al-Bāqir )a.s.( said:When our children are five years old, we enjoin them to pray, but you should enjoin them to pray when they are seven.We enjoin our children to fast as much as they can when they are seven, whether it is half of a day or less or more than that.When the thirst or hunger overcomes them, they break their fast so that they become accustomed to fasting and are capable of performing it.So, enjoin your children to

ص:133


1- (1).Jāmi' al-Akhbār, p.582, h.767.Mustardak al-Wasā'il, vol.51, p.461, h.17871.
2- (2) .Da'ā'im al-Islām, vol.1, p.391.Bihār al-Anwār, vol.8, p.331.
3- (3) .Ghurar al-Hikam, h.5036.
4- (4) .al-Khisāl, p.626, h.01, narrating from Muhammad ibn Muslim from Imām al-Sādiq )a.s.( from his forefa thers )a.s.(.Tuhaf al-'Uqul, p.511.
5- (5) .Da'ā'im al-Islām, vol.1, p.391.Bihār al-Anwār, vol.88, p.331, h.5.
6- (6) .al-Kāfi, vol.4, p.68, h.1.Tahdhib al-Ahkām, vol.4, p.692, h.598.Both narrating from al-Zuhari.

صِبیانَکُم إذا کانوا بَنی تِسعِ سِنینَ بِالصَّومِ مَا استَطاعوا مِن صِیامِ الیَومِ،فَإذا غَلَبَهُمُ العَطَشُ أفطَروا. (1)

239:الإمام الباقر و الإمام الصادق علیهما السلام: إذا بَلَغَ الغُلامُ ثَلاثَ سِنینَ،یُقالُ لَهُ:قُل لا إلهَ إلّا الله سَبْعَ مَرّاتٍ.ثُمَّ یُترَکُ حَتّی یَتِمَّ لَهُ ثَلاثُ سِنینَ و سَبعَةُ أشهُرٍ و عِشرونَ یَوما،فَیُقالُ لَهُ:قُل:«مُحَمَّدٌ رَسولُ اللهِ»سَبعَ مَرّاتٍ.و یُترَکُ حَتّی یَتِمَّ لَهُ أربَعُ سِنینَ،ثُمَّ یُقالُ لَهُ قُل:سَبعَ مَرّاتٍ:«صَلَّی اللهُ عَلی مُحَمَّدٍ و آلِهِ».ثُمَّ یُترَکُ حَتّی یَتِمَّ لَهُ خَمسُ سِنینَ،ثُمَّ یُقالُ لَهُ:أیُّهُما یَمینُکَ و أیَّهُما شِمالُکَ؟فَإِذا عَرَفَ ذلِکَ حُوِّلَ وَجهُهُ إلی القِبلَةِ و یُقالُ لَهُ:أسجُد.ثُمَّ یُترَکُ حَتَّی یَتِمَّ لَهُ سَبعُ سِنینَ،فَإِذا تَمَّ لَهُ سَبعُ سِنینَ قیلَ لَهُ:اغسِل وَجهَکَ و کَفّیکَ،فَإِذا غَسَلَهُما قیلَ لَهُ:صَلِّ.ثُمَّ یُترَکُ حَتّی یَتِمَّ لَهُ تِسعُ سِنینَ،فَإِذا تَمَّت لَهُ عُلِّمَ الوُضوءَ،و ضُرِبَ عَلَیهِ،و امِرَ بِالصَّلاةِ،و ضُرِبَ عَلَیها.فَإِذا تَعَلَّمَ الوُضوءَ وَالصَّلاةَ غَفَرَ اللهُ عزّ وجلّ لَهُ و لِوَالِدَیهِ إن شاءَ اللهُ ُ. (2)

240:دعائم الإسلام: رُوّینا عَن جَعفَر بنِ مُحَمَّدٍ علیه السلام:أنَّهُ کانَ یَأمُرُ الصَّبِیَ بِالصَّومِ فی شَهرِ رَمَضانَ بَعضَ النَّهارِ،فَإِذا رَأَی الجُوعَ و العَطَشَ غَلَبَ عَلَیهِ،أمَرَهُ فَأَفطَرَ. (3)

241:الإمام الصادق علیه السلام: إنَّا نَأمُرُ صِبیانَنا بِالصَّلاةِ وَ الصِّیامِ ما أطاقوا،إذا کانوا أبناءَ سَبعِ سِنینَ. (4)

242:عنه علیه السلام-لَمّا سُئِلَ:مَتی تَجِبُ الصَّلاةُ عَلَی الصَّبِیِ (5)؟-: إذا کانَ ابنَ سِتِّ سِنینَ،وَالصِّیامُ إذا أطاقَهُ. (6)

ص:134


1- (1).الکافی:ج 3 ص 409 ح 1، [1]تهذیب الأحکام:ج 2 ص 380 ح 1584 کلاهما عن الحلبی عن الإمام الصادق علیه السلام.
2- (2) کتاب من لا یحضره الفقیه:ج 1 ص 281 ح 863،الأمالی للصدوق:ص 475 ح 640 [2] وفیه«عن الإمام الباقر أو الإمام الصادق علیهما السلام»کلاهما عن عبدالله بن فضالة.
3- (3) .دعائم الإسلام:ج 1 ص 194، [3]بحار الأنوار:ج 88 ص 134 ح 5. [4]
4- (4) .دعائم الإسلام:ج 1 ص 194، [5]بحار الأنوار:ج 88 ص 134 ح 5. [6]
5- (5) .المراد،وجوب تعلیم الصلاة.
6- (6) .الکافی:ج 3 ص 206 ح 2 [7] عن الحلبی و زرارة،تهذیب الأحکام:ج 2 ص 381 ح 1591 عن إسحاق بن عمّار نحوه.

fast as much as they can when they are nine years old, and when thirst overcomes them they may break their fast. (1)

932:Imām al-Bāqir )a.s.( and Imām al-Sādiq )a.s.( said:When a boy becomes three years old, he should be told:Say:'There is no god but Allah' seven times.Then he must be left until he becomes three years seven months and twenty days, then he must be told:Say:'Muhammad is the Messenger of Allah' seven times.Then he is left until he finishes four years, and then he must be told:Say:'Praise of Allah be upon Muhammad and his progeny' seven times.Then is left until he finishes five years.At that time, he must be asked which one is his right hand and which one is his left.If he can recognize them, his face should be turned towards the direction of the Qiblah and he must be told:Prostrate.Then he is left until he finishes seven years, in which he is told:Wash your face and your hands.When he washes them he should be told:Perform your prayers.Then he is left until he finishes nine years of age.At this time, he must be taught how to make ablution and perform prayer and he must be disc iplined for abandoning them.When he learns ablution and prayers, Allah will forgive both him and his parents, by the will of Allah. (2)

240:Da'ā'im al-Islam: It was narrated to us from Ja'far ibn Muhammad ]al-Sādiq[ )a.s.(:He used to enjoin a child to fast during the month of Ramadān for a part of the day, and when he saw that thirst and hunger had overcome him, he would tell him to break his fast. (3)

241:Imām al-Sādiq )a.s.( said:When our children reach the age of seven we order them to pray and fast as much as they can tolerate. (4)

242:Imām al-Sādiq )a.s.( said,-in answer to a question about the age when prayer becomes obligatory for a child-:As for prayers, when he is at the age of six, and fasting is when he is able to bear it. (5)

ص:135


1- (1).Da'ā'im al-Islām, vol.1, p.491.Bihār al-Anwār, vol.88, p.431, h.5.
2- (2) .Kitāb Man lā Yahdarhu al-Faqih, vol.1, p.182, h.368.al-Amāli, by al-Saduq, p.574, h.046, with 'Imām al-Bāqir )a.s.( or Imām al-Sādiq )a.s.('.Both narrating from 'Abdullah ibn Fadālah.
3- (3) .Da'ā'im al-Islām, vol.1, p.491.Bihār al-Anwār, vol.88, p.431, h.5.
4- (4) .Da'ā'im al-Islām, vol.1, p.491.Bihār al-Anwār, vol.88, p.431, h.5.
5- (5) .al-Kāfi, vol.3, p.602, h.2, narrating from al-Halabi and Zurārah.Tahdhib al-Ahkām, vol.2, p.183, h.1951, narrating from Ishāq ibn 'Ammār.

243:تهذیب الأحکام عن معاویة بن وهب: سَأَلتُ أبا عَبدِ اللهِ ِ علیه السلام:فی کَم یُؤخَذُ الصَّبِیُ ّ بِالصَّلاةِ؟

فَقالَ:فیما بَینَ سَبعِ سِنینَ و سِتِّ سِنینَ.

قُلْتُ:فی کَم یُؤخَذُ بِالصِّیامِ؟

فَقالَ:فیما بَینَ خَمسَ عَشرَةَ أو أربَعَ عَشرَةَ،وإن صامَ قَبلَ ذلِکَ فَدَعهُ،فَقَد صامَ ابنی فُلانٌ قَبلَ ذلِکَ و تَرَکتُهُ. (1)

د القُرآنُ

244:رسول الله صلی الله علیه وآله: مَن قَرَأَ القُرآنَ قَبلَ أن یَحتَلِمَ فَقَد اوتِی الحُکمَ صَبِیّا. (2)

245:عنه صلی الله علیه وآله: خِیارُکُم مَن تَعَلَّمَ القُرآنَ وعَلَّمَهُ. (3)

246:عنه صلی الله علیه وآله: ما مِن رَجُلٍ عَلَّمَ وَلَدَهُ القُرآنَ إلّا تُوِّجَ أبَواهُ یَومَ القِیامَةِ بِتاجِ المُلکِ،وکُسِیَ حُلَّتَینِ لَم یَرَ النّاسُ مِثلَهُما. (4)

247:عنه صلی الله علیه وآله: سورَةُ الواقِعَةِ سورَةُ الغِنی،فَاقرَؤوها،و عَلِّموها أولادَکُم. (5)

248:عنه صلی الله علیه وآله: إذا أحَبَّ أحَدُکُم أن یُحَدِّثَ رَبَّهُ فَلیَقرَأِ القُرآنَ. (6)

ص:136


1- (1).تهذیب الأحکام:ج 2 ص 381 ح 1590،الکافی:ج 4 ص 125 ح 2 [1] وفیه ذیله:«فی کم یؤخذ بالصیام؟...».
2- (2) .شعب الإیمان:ج 2 ص 330 ح 1949، [2]الدرّ المنثور:ج 5 ص 485 [3] کلاهما عن ابن عبّاس.
3- (3) .الأمالی للطوسی:ص 357 ح 739 [4] عن النعمان بن سعد عن الإمام علیّ علیه السلام،سنن ابن ماجة:ج 1 ص 77 ح 213 عن مصعب بن سعد عن أبیه.
4- (4) .تاریخ دمشق:ج 18 ص 99 عن معاذ بن جبل،کنز العمّال:ج 1 ص 540 ح 2421.
5- (5) .الدرّ المنثور:ج 8 ص 3 [5] عن أنس.
6- (6) .الفردوس:ج 1 ص 302 ح 1195،تاریخ بغداد:ج 7 ص 239 ح 3733 [6] نحوه کلاهما عن أنس.

243:Tahdhib al-Ahkām, narrating from Mu'āwiyah ibn Wahab who said: I asked Abu 'Abdullah ]al-Sādiq[ )a.s.(:In what age will a child be accou ntable for prayer?He answered:When he is between six and seven years of age.I asked:In what age will he be accou ntable for fasting?He ans wered:When he is between fourteen and fifteen, and if he observed fasting before this, let him.My son so and so fasted before this age and I let him do so. (1)

D-The Qurān:

244:The Prophet )s.a.w.( said:He who recites the Qurān before puberty has indeed been given wisdom in his childhood. (2)

245:The Prophet )s.a.w.( said:The best among you is he who learns the Qurān and teaches it. (3)

246:The Prophet )s.a.w.( said:There is no man who teaches his child the Qurān without that child's parents being crowned on Judgment Day with a crown of soverei gnty and they will be clothed with two sets of clothing no people have seen the likes of. (4)

247:The Prophet )s.a.w.( said:The Chapter of al-Wāqi'ah ]Qurān:65[ is the chapter of needl essness, so read it and teach it to your children. (5)

248:The Prophet )s.a.w.( said:If anyone among you wants to speak with his Lord, he should recite the Qurān. (6)

ص:137


1- (1).Tahdhib al-Ahkām, vol.2, p.183, h.0951.al-Kāfi, vol.4, p.521, h.2.
2- (2) .Shu'ab al-Imān, vol.2, p.033, h.9491.al-Durr al-Manthur, vol.5, p.584.Both narrating from Ibn 'Abbās.
3- (3) .al-Amāli, by al-Tusi, p.753, h.937, narrating from al-Nu'mān ibn Sa'd from Imām 'Ali )a.s.( Sunan Ibn Mājah, vol.1, p.77, h.312, narrating from Mus'ab ibn Sa'd from his father.
4- (4) .Tārikh Dimashq, vol.81, p.99, narrating from Ma'ādh ibn Jabal.Kanz al-'Ummāl, vol.1, p.045, h.1242.
5- (5) .al-Durr al-Manthur, vol.8, p.3, narrating from 'Anas.
6- (6) .al-Firdaws, vol.1, p.203, h.5911.Tārikh Baghdād, vol.7, p.932, No 3373.Both narrating from 'Anas.

249:عنه صلی الله علیه وآله: مَن أعطاهُ اللهُ حِفظَ کِتابِهِ لَو ظَنَّ،أنَّ أحَداً اوتِیَ أفضَلَ مِمّا اوتِیَ فَقَد غَمَطَ (1)أعظَمَ النِّعَمِ. (2)

250:شرح نهج البلاغة لابن أبی الحدید: وَفَدَ غالِبُ بنُ صَعصَعَةَ عَلی عَلِیٍّ علیه السلام و مَعهُ ابنُهُ الفَرَزدَقُ (3)،فَقالَ لَهُ:مَن أنتَ؟فَقالَ:غالِبُ بنُ صَعصَعَةَ المُجاشِعِیُّ....

قالَ:یا أبَا الأَخطَلِ،مَن هذَا الغُلامُ مَعَکَ؟قالَ:اِبنی،و هُوَ شَاعِرٌ.قالَ:عَلِّمهُ القُرآنَ؛فَهُوَ خَیرٌ لَهُ مِنَ الشِّعرِ. (4)

251:الإمام علیّ علیه السلام: حَقُّ الوَلَدِ عَلَی الوالِدِ أن یُحسِنَ اسمَهُ،و یُحسِنَ أدَبَهُ،و یُعَلِّمَهُ القُرآنَ. (5)

252:الإمام الصادق علیه السلام: الحافِظُ لِلقُرآنِ العامِلُ بِهِ مَعَ السَّفَرَةِ (6)الکِرامِ البَرَرَةِ. (7)

ه المَعارِفُ الدّینِیَّةُ

253:الإمام علیّ علیه السلام: عَلِّموا صِبیانَکُم ما یَنفَعُهُمُ اللهُ ُ بِهِ،لا تَغلِب عَلَیهِمُ المُرجِئَةُ بِرَأیِها. (8)

ص:138


1- (1).الغَمْطُ:الإستِهانَةُ و الإسْتِحقارُ ( النهایة:ج 3 ص 387« [1]غمط»).
2- (2) .شعب الإیمان:ج 2 ص 523 ح 2593، [2]التاریخ الکبیر:ج 3 ص 311 ح 1058،کنز العمّال:ج 1 ص 518 ح 2317 نقلاً عن البخاری و البیهقی و کلّها عن رجاء الغنوی.
3- (3) .المراد أبو فراس،همّام بن غالب،المعروف بالفرزدق ولد عام 25 ه فی البصرة،وتوفّی سنة 114 ه (راجع:سیر أعلام النبلاء:ج 4 ص 590 الرقم 226 ووفیات الأعیان:ج 6 ص 95 الرقم 784).
4- (4) .شرح نهج البلاغة لابن أبی الحدید:ج 10 ص 21، [3]کنز العمّال:ج 2 ص 288 ح 4026 نقلاً عن ابن الأنباری فی المصاحف والدینوری عن الفرزدق نحوه.
5- (5) .نهج البلاغة:الحکمة 399، [4]شرح نهج البلاغة لابن أبی الحدید:ج 19 ص 365. [5]
6- (6) .السَّفَرَةُ:الملائِکةُ الذینَ یَسفِرونَ بین اللهِ و أنبیائه ( مجمع البحرین:ج 2 ص 849«سفر»)
7- (7) .الکافی:ج 2 ص 603 ح 2، [6]الأمالی للصدوق:ص 115 ح 96 [7] کلاهما عن الفضیل بن یسار.
8- (8) .الخصال:ص 614 ح 10 عن محمّد بن مسلم عن الإمام الصادق عن آبائه علیهم السلام،تحف العقول:ص 104.

249:The Prophet )s.a.w.( said:Any person whom Allah gifted with memorising of His Book thinks that another person has been given something better has indeed belittled the greatest bounty. (1)

250:Sharh Nahj al-Balāghah: Ghālib ibn Sa'sa'ah once went to ]Imām[ 'Ali )a.s.( along with his son Farazdaq and 'Ali )a.s.( had asked him:Who are you?He answered:Ghālib ibn Sa'sa'ah al-Mujāshi'i....He )a.s.( said:O Abū al-Akhtal! Who is this lad with you?He answered:My son.He is a poet.He )a.s.( said:Teach him the Qurān, as it is better for him than poetry. (2)

251:Imām 'Ali )a.s.( said:The children's right upon the father is that he should choose a good name for them, discipline them well and teach them the Qurān. (3)

252:Imām al-Sādiq )a.s.( said:The memoriser of the Qurān who practises according to it will be with the envoys )al-safarah( ,the noble, the pious )angels( (4) (5)

E-Religious Sciences:

253:Imām 'Ali )a.s.( said:Teach your children things that Allah will benefit them with, and the Murji'ites (6) should not dominate their thoughts. (7)

ص:139


1- (1).Shu'ab al-Imān, vol.2, p.325, h.3952.Tārikh al-Kabir, vol.3, p.113, h.8501.Kanz al-'Ummāl, vol.1, p.815, h.7132, narrating from al-Bukhāri and al-Bayhaqi.All narrating from Rajā' al-Ghanawi.
2- (2) .Sharh Nahj al-Balāghah, vol.01, p.12.Kanz al-'Ummāl, vol.2, p.882, h.6204, narrating from Ibn al-Anbāri in al-Masāhif and al-Dinwari from al-Farazdaq.
3- (3) .Nahj al-Balāghah, Wise Saying 993.Sharh Nahj al-Balāghah, vol.91, p.563.
4- (4) .The angels who frequent between Allah ta'ālā and the Prophets )a.s.(.
5- (5) .al-Kāfi, vol.2, p.306, h.2.al-Amāl by al-Saduq, p.511, h.69.Both narrating from al-Fudayl ibn Yasār.
6- (6) .The Murji'ites is a sect who believes that faith is only a saying without action, and that statement has precedence over action.They believe that someone who abandons his religious practices can be saved by his faith.They say that with the existence of faith, sin does not cause harm the same way as infidelity does not conflict with obedience.
7- (7) .al-Khisāl, p.416, h.01, narrating from Muhammad ibn Muslim from Imām al-Sādiq )a.s.( from his foref athers )a.s.( Tuhaf al-'Uqul, p.401.

254:الإمام الصادق علیه السلام: بادِروا أحداثَکُم بِالحَدیثِ قَبلَ أن تَسبِقَکُم إلَیهِمُ المُرجِئَةُ (1). (2)

و الکتابة

255:رسول الله صلی الله علیه وآله: حَقُّ الوَلَدِ عَلَی الوالِدِ أن یُعَلِّمَهُ الکِتابَةَ وَ السِّباحَةَ وَالرَّمیَ،و أن یُوَرِّثَهُ طیِّباً. (3)

ز المَسائِلُ الصِّحِّیّةُ

256:رسول الله صلی الله علیه وآله: لِکُلِّ شَیءٍ حیلَةٌ،وحیلَةُ الصِّحَّةِ فِی الدُّنیا أربَعُ خِصالٍ:قِلَّةُ الکَلامِ،و قِلَّةُ المَنامِ،و قِلَّةُ المَشیِ،و قِلَّةُ الطَّعامِ. (4)

257:عنه صلی الله علیه وآله: امُّ جَمیعِ الأَدوِیَةِ قِلَّةُ الأَکلِ. (5)

258:عنه صلی الله علیه وآله: المَعِدَةُ بَیتُ کُلِّ داءٍ،وَالحِمیَةُ رأسُ کُلِّ دَواءٍ. (6)

259:الإمام علیّ علیه السلام-لَمّا سُئِلَ فَقیلَ:إنَّ فِی القُرآنِ کُلَّ عِلمٍ إلَّا الطِّبَّ؟- أما إنَّ فِی القُرآنِ لَآیَةً تَجمَعُ الطِّبَّ کُلَّهُ: (وَ کُلُوا وَ اشْرَبُوا وَ لا تُسْرِفُوا) 7. 8

260:الإمام علیّ علیه السلام-فِی الحِکَمِ المَنسوبَةِ إلَیهِ- لا تَطلُبِ الحَیاةَ لِتَأکُلَ،بَلِ اطلُبِ الأَکلَ لِتَحیا. (7)

ص:140


1- (1).المرجئة،فرقة تعتبر الإیمان قولاً دون عمل،وتری أنّ القول مقدّم علی العمل وتعتقد بأنّ الإیمان هو الّذی ینقذ تارک العمل،ویقولون:إنّ المعصیة لا تضرّ مع الإیمان،کما هو الحال بالنسبة إلی الکفر مع الطاعة.
2- (2) تهذیب الأحکام:ج 8 ص 111 ح 381،الکافی:ج 6 ص 47 ح 5 [1] وفیه«أولادکم»بدل«أحداثکم»کلاهما عن جمیل بن درّاج.
3- (3) .السنن الکبری:ج 10 ص 26 ح 19742،شعب الإیمان:ج 6 ص 401 ح 8665 [2] کلاهما عن أبی رافع.
4- (4) .الفضائل:ص 129 [3]عن ابن مسعود،بحار الأنوار:ج 8 ص 144 ح 67. [4]
5- (5) .المواعظ العددیّة:ص 213.
6- (6) طبّ النبیّ صلی الله علیه وآله:ص 11.
7- (9) .شرح نهج البلاغة لابن أبی الحدید:ج 20 ص 333 ح 824. [5]

254:Imām al-Sādiq )a.s.( said:Hasten to make your youth acquainted with traditions before that Murji'ites do. (1)

F-Writing:

255:The Prophet )s.a.w.( said:The right of children upon the father is that the father should teach them how to write, swim and cast ]an arrow-archery[.He sho (2)

G-Hygiene:

256:The Prophet of Allah )s.a.w.( said:For everything there is a means, and the means for having good health lies in four things:little talking, sleeping, walking and eating. (3)

257:The Prophet )s.a.w.( said:The mother of all medicines is eating less. (4)

258:The Prophet )s.a.w.( said:The stomach is the house of all ailments, and abstinence ]having a diet[ is the source of all remedies. (5)

259:Imām 'Ali )a.s.( said,-when he was asked about the Quran that how it has all sciences except medicine-:Be aware! There is a verse in the Qurān which contains the whole science of medicine.It says:'and eat and drink but be not prodigal. (6) (7)

260:Imām 'Ali )a.s.(,-from the wise sayings attributed to him-: Do not live to eat, but eat to live. (8)

ص:141


1- (1).Tahdhib al-Ahkām, vol.8, p.111 h.183.al-Kāfi, vol.6, p.74, h.5, with 'your children' instead of 'your youth'.Both narrating from Jamil al-Darrāj.
2- (2) .al-Sunan al-Kubrā, vol.01, p.62, h.24791.Shu'ab al-Imān, vol.6, p.104, h.5668.Both narrating from Abu Rāfi'.
3- (3) .al-Fadā'il, p.921, narrating from Ibn Mas'ud.Bihār al-Anwār, vol.8, p.441, h.76.
4- (4) .al-Mawā'iz al-'Adadiyah, p.312.
5- (5) .Qurān, 7:13.
6- (6) .Tibb al-Nabi )s.a.w.(, p.11.
7- (7) .al-Da'awāt, p.57, h.471.Bihār al-Anwār, vol.26, p.762, h.24.
8- (8) .Sharh Nahj al-Balāghah, vol.02, p.333, h.428.

261:عنه علیه السلام-أیضا- یَنبَغی لِلعاقِلِ أن یَتَذَکَّرَ عِندَ حَلاوَةِ الغِذاءِ مَرارَةَ الدَّواءِ. (1)

262:الخصال: قالَ أمیرُ المُؤمِنینَ عَلِیُّ بنُ أبی طالِبٍ علیه السلام لِلحَسَنِ ابنِهِ علیه السلام:یا بُنَیَّ،ألا اعَلِّمُکَ أربَعَ خِصالٍ تَستَغنی بِها عَنِ الطِّبِّ؟

فَقالَ:بَلی،یا أمیرَالمُؤمِنینَ.

قالَ:لا تَجلِس عَلَی الطَّعامِ إلّا و أنتَ جائِعٌ،ولا تَقُم عَنِ الطَّعامِ إلّا و أنتَ تَشتَهیهِ،و جَوِّدِ المَضغَ،و إذا نِمتَ فَاعرِض نَفسَکَ عَلَی الخَلاءِ (2).فَإِذَا استَعمَلتَ هذَا استَغنَیتَ عَنِ الطِّبِّ. (3)

263:الإمام علیّ علیه السلام: قِلَّةُ الأَکلِ یَمنَعُ کَثیراً مِن أعلالِ الجِسمِ. (4)

264:عنه علیه السلام: مَن غَرَسَ فی نَفسِهِ مَحَبَّةَ أنواعِ الطَّعامِ،اِجتَنی ثِمارَ فُنونِ الأَسقامِ. (5)

265:عنه علیه السلام: کَم مِن أکلَةٍ مَنَعَت أکَلاتٍ. (6)

ح الحِکَمُ الأَخلاقِیَّةُ

266:معانی الأخبار عن شریح بن هانئ: سَأَلَ أمیرُ المُؤمِنینَ علیه السلام ابنَهُ الحَسَنَ بنَ عَلیٍ ّ،فَقالَ:

یا بُنَیَ مَا العَقلُ؟قالَ:حِفظُ قَلبِکَ مَا استُودِعتَهُ.

ص:142


1- (1).شرح نهج البلاغة لابن أبی الحدید:ج 20 ص 272 ح 149. [1]
2- (2) .الخلاء:المَبْرَز،المستراح (لغت نامه دهخدا).
3- (3) .الخصال:ص 229 ح 67 عن الأصبغ بن نباتة،الدعوات:ص 74 ح 173،طبّ الأئمّة لابنی بسطام:ص 3،بحار الأنوار:ج 62 ص 267 ح 42. [2]
4- (4) .غرر الحکم:ح 6768، [3]عیون الحکم والمواعظ:ص 370 ح 6248.
5- (5) .غرر الحکم:ح 9219، [4]عیون الحکم والمواعظ:ص 426 ح 7219.
6- (6) .نهج البلاغة:الحکمة 171، [5]خصائص الأئمّة علیهم السلام:ص 110، [6]غررالحکم:ح 6933، [7]بحار الأنوار:ج 73 ص 166 ح 29. [8]

261:Imām 'Ali )a.s.(,-from the wise sayings attributed to him-: A wise person should remember the bitterness of medicine when tasting the sweetness of food. (1)

262:al-Khisāl: The Commander of the Faithful 'Ali ibn Abu Tālib )a.s.( said to his son Hasan )a.s.(:O my son! Should I teach you four things that with them you will have no need for medicine?

He )a.s.( said:Yes, O Commander of the Faithful!

The Imām said:Do not begin eating unless you are hungry, do not leave it unless you are still willing to eat from it, chew ]the food[ well, and go to the toilet before going to bed.If you apply these four points you will not need medicine. (2)

263:Imām 'Ali )a.s.( said:Eating less will hinder many sicknesses of the body. (3)

264:Imām 'Ali )a.s.( said:He who plants in himself the love of different varieties of food will reap the fruits of different diseases. (4)

265:Imām 'Ali )a.s.( said:Many a time has one eating hindered many eatings. (5)

H-Moral Wisdoms:

266:Ma'āni al-Akhbār, narrating from Shurayh ibn Hāni who said: The Commander of the Faithful )a.s.( asked his son Hasan ibn

ص:143


1- (1).Sharh Nahj al-Balāghah, vol.02, p.272, h.941.
2- (2) .al-Khisāl, p.922, h.76, narrating from al-Asbagh ibn Nabātah.al-Da'awāt, p.47, h.371.Tibb al-A'immah by Ibn Bastām, p.3.Bihār al-Anwār, vol.26, p.762, h.24.
3- (3) .Ghurar al-Hikam, h.8676.'Uyun al-Hikam wa al-Mawā'iz, p.073, h.8426.
4- (4) .Ghurar al-Hikam, h.9129.'Uyun al-Hikam wa al-Mawā'iz, p.624, h.9127.
5- (5) .Nahj al-Balāghah, Wise Saying 171.Khasā'is al-A'immah, p.011.Ghurar al-Hikam, h.3396.Bihār al-Anwār, vol.37, p.661, h.92.

قالَ:فَمَا الحَزمُ؟قالَ:أن تَنتَظِرَ فُرصَتَکَ،وتُعاجِلَ ما أمکَنَکَ.

قالَ:فَمَا المَجدُ؟قالَ:حَملُ المَغارِمِ،وَابتِناءُ المَکارِمِ.

قالَ:فَمَا السَّماحَةُ؟قالَ:إجابَةُ السّائِلِ،و بَذلُ النّائِلِ.

قالَ:فَمَا الشُّحُّ؟قالَ:أن تَرَی القَلِیلَ سَرَفاً،و مَا أنفَقتَ تَلَفاً.

قالَ:فَمَا الرِّقَّةُ؟قالَ:طَلَبُ الیَسیرِ،و مَنعُ الحَقیرِ.

قالَ:فَمَا الکُلفَةُ؟قالَ:التَّمَسُّکُ بِمَن لا یُؤَمِّنُکَ،و النَّظَرُ فیما لا یَعنیکَ.

قالَ:فَمَا الجَهلُ؟قالَ:سُرعَةُ الوُثوبِ عَلَی الفُرصَةِ قَبل الاستِمکانِ مِنها،و الامتِناعُ عَنِ الجَوابِ.و نِعمَ العَونُ الصَّمتُ فِی مَواطِنَ کَثیرَةٍ و إن کُنتَ فَصیحاً.

ثُمَّ أقبَلَ صَلَواتُ اللهِ ِ عَلَیهِ عَلَی الحُسَینِ ابنِهِ علیه السلام فَقالَ لَهُ:

یا بُنَیَ ّ ما السُّؤدَدُ؟قالَ:اصطِناعُ العَشیرَةِ،وَ احتِمالُ الجَریرَةِ.

قالَ:فَمَا الغِنی؟قالَ:قِلَّةُ أمانِیکَ،وَ الرِّضی بِما یَکفیکَ.

قالَ:فَمَا الفَقرُ؟قالَ:الطَّمَعُ،و شِدَّةُ القُنوطِ.

قالَ:فَمَا اللُّؤمُ؟قالَ:إحرازُ المَرءِ نَفسَهُ،وَإسلامُهُ عِرسَهُ.

قالَ:فَمَا الخُرقُ؟قالَ:مُعاداتُکَ أمیرَکَ و مَن یَقدِرُ عَلی ضَرِّکَ و نَفعِکَ.

ثُمَّ التَفَتَ إلَی الحارِثِ الأعوَرِ فَقالَ:یا حارِثُ،عَلِّموا هذِهِ الحِکَمَ أولادَکُم؛فَإنَّها زِیادَةٌ فِی العَقلِ وَ الحَزمِ وَالرَّأیِ. (1)

ص:144


1- (1).معانی الأخبار:ص 401 ح 62 وراجع:تحف العقول:ص 225،العدد القویّة:ص 32 ح 22،المعجم الکبیر:ج 3 ص 68 ح 2688،تاریخ دمشق:ج 13 ص 255.

'Ali:My son! What is wisdom?He answered:Preserving that which you have entrusted to your heart.He asked again:What is prudence?His son answered:That you wait for the opport unity to come and hasten ]to it[ when you can.He ]Imām 'Ali[ )a.s.( asked:What is magnitude?He answered:Tolerating the losses and adopting genero sities.He asked:What is generosity?He answered:Responding to one who asks and the donating of he who has gained.He asked:What is stinginess?He answered:Consid ering a little thing given as prodi gality and what has been spent in charity as wasted.He asked:What is mildness?He answered:Demanding little and abandoning what is worthless.He asked:What is formality?He answered:Relying on someone who does not secure you, and pinning hopes on what does not have benefit for you.He asked:What is ignorance?He answered:It is to hasten for the opport unities before their time and to refrain from answering.The best helper in many occasions is silence, even if you are an eloquent speaker.Then Imām 'Ali-praises of Allah be upon him-turned to his son Husain and asked him:O my son! Who is called master?

He answered:One who lives in harmony with one's family and tolerates problems.

He asked:What is needle ssness?He answered:Having modest hopes and being content with what is enough for you.

'Ali )a.s.( asked:What is neediness?He answered:Greediness and extreme despair.

He )a.s.( asked:What is being mean?He answered:It is selfis hness and giving up the chastity ]of the family[.The Imām )a.s.( asked:What is foolish ness?He answered:Your enmity against your commander and to those who can harm you or benefit you.

Then the Imām )a.s.( turned his face to Hārith al-Ahwal and said:O Hārith! Teach these wisdoms to your children, for they increase intellect, farsig htedness and wisdom. (1)

ص:145


1- (1).Ma'āni al-Akhbār, p.104, h.26 in Tuhaf al-'Uqul, p.522.al-'Adad al-Qawiyah, p.23, h.22.al-Mu'jam al-Kabir, vol.3, p.86, h.8862.Tārikh Dimashq, vol.31, p.552.

267:تحف العقول عن سفیان الثوری: دَخَلتُ عَلَی الصّادِقِ علیه السلام فَقُلتُ لَهُ:أوصِنی....

فَقالَ علیه السلام:یا سُفیانُ،أدَّبَنی أبی علیه السلام بِثَلاثٍ،و نَهانی عَن ثَلاثٍ؛فَأمَّا اللَّواتی أدَّبَنی بِهِنَّ فَإنَّهُ قالَ لی:یا بُنَیَ،مَن یَصحَب صاحِبَ السَّوءِ لا یَسلَمُ،و مَن لا یُقیِّد ألفاظَهُ یَندَم،و مَن یَدخُل مَداخِلَ السّوءِ یُتَّهَم.

قُلتُ:یَا ابنَ بِنتِ رَسولِ اللهِ،فَمَا الثَّلاثُ اللَّواتِی نَهاکَ عَنهُنَّ؟قالَ علیه السلام:نَهانی أن اصاحِبَ حاسِدَ نِعمَةٍ،و شامِتاً بِمُصیبَةٍ،أو حامِلَ نَمیمَةٍ. (1)

ط الأشعارُ النّافِعَةُ

268:الإمام الصادق علیه السلام: کانَ أمیرُ المُؤمِنینَ علیه السلام یُعجِبُهُ أن یُروی شِعرُ أبی طالِبٍ،و أن یُدَوَّنَ،و قالَ:تَعَلَّموهُ و عَلِّموهُ أولادَکُم،فَإِنَّهُ کانَ عَلی دینِ اللهِ،و فیهِ عِلمٌ کَثیرٌ. (2)

269:عنه علیه السلام: یا مَعشَرَ الشّیعَةِ عَلِّموا أولادَکُم شِعرَ العَبدِیِ ّ (3)،فَإِنَّهُ عَلی دینِ اللهِ ِ. (4)

ص:146


1- (1).تحف العقول:ص 376،الخصال:ص 169 ح 222 نحوه.
2- (2) .إیمان أبی طالب [1]المشتهر بکتاب الحجّة علی الذاهب إلی تکفیر أبیطالب:ص130، [2]بحار الأنوار:ج35 ص115 ح54. [3]
3- (3) .أبو محمّد سفیان بن مصعب العبدی الکوفی من شعراء أهل البیت،وکان یضمر الحبّ العظیم لهم علیهم السلام ویحظی بقبولهم،لا نعلم علی وجه الدقّة ولادته ووفاته،ولکن یبدو من الشواهد والقرائن أنّه کان علی قید الحیاة حتّی حوالی سنة وفاة السیّد الحمیری سنة 178 ه.
4- (4) .رجال الکشّی:ج 2 ص 704 ح 748 [4] عن سماعة،بحار الأنوار:ج 79 ص 293 ح 16. [5]

267:Tuhaf al-'Uqul, narrating from Sufyān al-Thawri who said: I went to al-Sādiq )a.s.( and asked him to advise me.He )a.s.( said:O Sufyān! My father discip lined me with three good manners and forbade me from three things.As for the good manners, he told me:O my son! He who accomp anies an evil person will not remain safe, he who does not control his speech will regret and he who goes to bad places will be accused.I ]Sufyān[ said:O the son of the daughter of the Messenger of Allah! And what were the three things that he prohibited you from?He said:He forbade me from compa nionship with an envier of bounties, a gloater over the misfort unes of others and a talebearer. (1)

I-Useful Poems:
اشارة

268:Imām al-Sādiq )a.s.( said:The Commander of the Faithful ]'Ali[ )a.s.( liked having the poetry of Abu Tālib being recited to him, saying:Learn it ]by heart[ and teach it to your children, for he was the follower of the religion of Allah and there is abundant knowledge in it. (2)

269:Imām al-Sādiq )a.s.( said:O nation of Shi'ah! Teach your children the poems of al-'Abdi, (3) for he was a follower of the religion of Allah. (4)

ص:147


1- (1).Tuhaf al-'Uqul, p.673.al-Khisāl, p.961, h.222.
2- (2) .Imān Abu Tālib, also known as al-Hujjah 'alā al-Dhāhib ilā Takfir Abu Tālib, p.031.Bihār al-Anwār, vol.53, p.511, h.45.
3- (3) .Abu Muhammad Sufyān ibn Mas'ab al-'Abdi al-Kufi was a poet who composed poems about Ahlul Bayt )a.s.(, and he had sincere devotion for them and was also acknow ledged by them.There is no correct date about his birth and death, but it is understood from some evidences that he was alive during the time of the death of Sayyid Humyari )871 A.H.(. He had been very skilful in composing poetry and his poems were mostly on the of virtues of the Commander of the faithful )a.s.( and introd ucing Ahlul Bayt )a.s.(, and also describing their sufferings and pains.This was done so much to the extent that 'Allāmah Amini claims that he could find no poetry from this poet that was not about Ahlul Bayt )a.s.(.He recited poetry for the people about 'Ashurā' at the house of Imām al-Sādiq )a.s.( and made them so sad that because of their wailing the people of Medina crowded behind that house. He was one of the companions of Imām al-Sādiq )a.s.( and his friendship was not an ordinary one.It was not for the sake of social intera ction or because of living during the same time of the Imām )a.s.(, but it was because of his sincere inclin ation, his pure friendship and his untainted faith, so much that the Imām )a.s.( wanted his followers to teach al-'Abdi's poetry to their children since it was based on the religion of Allah.Some of his poems are mentioned in this book.
4- (4) .Rijāl al-Kashi, vol.2, p.407, h.847, narrating from Samā'ah.Bihār al-Anwār, vol.97, p.392, h.61.

ص:148

The Function Of Poetry In A Child\'s Education And Upbringing

The emphasis of Imām 'Ali )a.s.( on teaching his father Abu Tālib's poetry to children and Imām al-Sādiq's )a.s.( recom mendation to teach children al-'Abdi's poetry is an indication that the Ahlul Bayt's viewpoint is that poetry has an important role and funda mental function, not only in the realm of culture and literature, but also in education and upbringing of all, the young generation in particular.Based on this guidance, it is a duty for the religious and devoted writers and poets to allocate a special chapter in their poetry books for children's poetry.

Without doubt, it is a great and difficult task to compose poems for children, especially const ructive and useful poems which can deliver high and lofty doctrinal, moral and social concepts skilfully and in a simple, eloquent and attractive form approp riate to the mind of children.This task is not easy for every poet to accomplish.

An important point that has been referred to in both of the above mentioned traditions is that the poems, in order to be useful for the young generation to enjoy utmost benefit from it, should be acceptable from an artistic point of view, it is also necessary that the poet himself enjoys religious commitment, as emphasized in the recommen dations of the Imams regarding Abu Tālib and al-'Abdi's poems.

Secondly, the poems must contain informa tion that children need in doctrinal, moral, and practical fields.The emphasis of Imām 'Ali )a.s.( on teaching Abu Tālib's poetry is because of both the religious commitment of the poet, and the abundant knowledge therein.

Thirdly, since the acquain tance of children with Ahlul Bayt )a.s.( has a great and constru ctive role in their life, the poems must address love for them and knowledge of them.This is the main reason for Imām al-Sādiq's emphasis on teaching al-'Abdi's poetry to children The following are some lines of his long and beautiful elegy, translated from Arabic to English given as an example: (1)

Is your love ailment and sickness cured?

By asking the address of the ruined house ]of your sweat beloved[?

ص:149


1- (1).For more details on his complete collection of poetry refer to al-Ghadir, vol.2, p.092.

Or is shedding tears caused by being far from the beloved;

Cools down the heat of the day of separation?

O rider, the steps of whose mount are firm!

And paves the old plain, trotting and swiftly.

Give my regards to that grave which is in Najaf.

And in it is he who is the best among Arabs and non-Arabs.

Make your motto humbleness before Allah, and call;

The best successor and the nearest in likeness to the best Prophet, and say:

On the day of Ghadir Khum he had kept them apart from this situation,

When Ahmad, the guide, climbed up the saddles of camels,

And told the people who were near around him,

Those who had resided in front of him, to the audience and those who were the hearers of his words:

O' 'Ali! Get up since I have been ordered to;

Convey a message to people and I am worthy of conveying a message,

You are the only spouse of the Prophet's daughter, al-Zahrā' )a.s.(,

Whom you protect and you are the father of her noble children,

The children, who strive in the path of Allah,

And are the arms of each other for the cause of Allah,

And believe in Him and work for Him.

They lead toward develo pment and perfection that when the darkness of aberration befalls,

They brightly guide better than any shooting star.

May the greeting of the Lord of the Throne in all times;

Be upon the son of Fātimah, he who repels sorrows!

On his ]'Ali's[ two sons, one of whom was killed by a fatal poison,

And the other was buried with a dusty ]bloody[ face.

After him was the pious one who was mostly in prost ration;

ص:150

Then is the cleaver of science who appr oached the peak of research.

Next to him are Ja'far and his son Musā.

Then al-Ridā, the righteous, and al-Jawād, the worshipper.

Finally, the two 'Askaris, and al-Mahdi, who is their Qā'im.

And the owner of affair who has worn the garment of guidance.

The one who fills the earth with justice after it is filled with cruelty.

And eradicates the people of aberration and wrong action.

O possessor of the Pond of Kawthar full of limpid water!

Who hinders the enemies from its wholesome water!

By expressing some thoughts and sayings of mine,

Seeking you, I knocked out some of your enemies.

So much so that my opinions, by means of the sword of poetry and lecture.

Put the brand of disgrace on their foreheads.

I resorted to your love and piety as company

They were the best among all the companions I had

Then, provide with the mind of al-'Abdi a good elegy

That if an elegy violates Your limit, it will not be fair.

Inside me there is a modesty and guidance inclined toward You which is adored by virtue and courtesy.

I put my soul in trouble for Your sake,

With the knowledge that my tranqu illity is in such a trouble.

ص:151

ی السِّباحَةُ وَالرِّمایَةُ

270:رسول الله صلی الله علیه وآله: عَلِّموا أولادَکُمُ السِّباحَةَ وَالرِّمایَةَ. (1)

271:عنه صلی الله علیه وآله: عَلِّموا أبناءَکُمُ السِّباحَةَ وَالرَّمیَ،وَالمَرأةَ المِغزَلَ (2). (3)

272:عنه صلی الله علیه وآله: عَلِّموا بَنیکُم الرَّمیَ؛فَإنَّهُ نِکایَةُ العَدُوِّ. (4)

5/3:وَقتُ تَربِیَةِ الطِّفلِ وتأدیبه

273:رسول الله صلی الله علیه وآله: الوَلَدُ سَیِّدٌ سَبعَ سِنینَ،وعَبدٌ سَبعَ سِنینَ،ووَزیرٌ سَبعَ سِنینَ،فَإِن رَضیتَ مُکانَفَتَهُ لِإِحدی وعِشرینَ وإلّا فَاضرِب عَلی جَنبِهِ؛فَقَدِ اعتَذَرتَ الَی اللهِ عزّوجلّ. (5)

274:الإمام علیّ علیه السلام: یُرَبَّی الصَّبِیُ ّ سَبعاً،ویُؤَدَّبُ سَبعاً،ویُستَخدَمُ سَبعاً،ومُنتَهی طولِهِ فی ثَلاثٍ وعِشرینَ سَنَةً،وعَقلِهِ فی خَمسٍ وثَلاثینَ سَنَةً،وما کانَ بَعدَ ذلِکَ فَبِالتَّجارِبِ. (6)

ص:152


1- (1).الکافی:ج 6 ص 47 ح 4 [1] عن الإمام علی علیه السلام،اُسد الغابة:ج 1 ص 412 ح 488 وفیه«أبناءکم»بدل«أولادکم»عن عبدالله بن الربیع الأنصاری.
2- (2) .یجب تعلیم کلّ الذکور والاُناث،ما یحتاجه ویتطابق مع ما یقتضیه جنسه؛رغم أنّ حالات ذلک قد تکون مختلفة حسب مقتضیات الزمان،وعلی سبیل المثال فإنّ المراد من الرمی فیما یتعلّق بالبنین،الفنون العسکریة،لا الرمی بالسهم فحسب،کما أنّ تعلیم الغزل بالنسبة إلی الفتیات لا یصدق فی کلّ الأزمنة،بل إنّ ذلک کان یمثل حاجة فی ذلک العصر،والیوم فإنّ علیهنّ أن یکتسبن المهارات اللازمة بما یتناسب مع الزمان وحاجاتهن المعاصرة.
3- (3) .شعب الإیمان:ج 6 ص 401 ح 8664 [2] عن ابن عمر،الجامع الصغیر:ج 2 ص 161 ح 5477.
4- (4) .الفردوس:ج 3 ص 11 ح 4008 عن جابر،کنز العمّال:ج 16 ص 443 ح 45341.
5- (5) .المعجم الأوسط:ج 6 ص 170 ح 6104 عن أبی جبیرة،الفردوس:ج 4 ص 430 ح 7252 وفیه«وخادم»بدل«وعبد»،مکارم الأخلاق:ج 1 ص 478 ح 1649 و [3]فیه«أخلاقه»بدل«مُکانفته».
6- (6) .کتاب من لا یحضره الفقیه:ج3 ص493 ح 4746،مکارم الأخلاق:ج 1 ص 478 ح 1653 [4] وفیه«یرخی»بدل«یُربّی».
J-Swimming And Archery:

270:The Prophet )s.a.w.( said:Teach your children swimming and archery. (1)

271:The Prophet )s.a.w.( said:Teach swimming and archery to your sons and teach women to spindle. (2)

272:The Prophet )s.a.w.( said:Teach archery to your sons, for it will bring victory over the enemy. (3) (4)

3/5:THE AGE OF UPBRINGING AND DISCIP LINING A CHILD

(5) 273:The Prophet )s.a.w.( said: A child is a master for seven years, a servant for seven years, and a minister for seven years.If you are pleased with his upbringing when he is twenty one years old, that is good, and if not, then let him be, for you are excused with Allah. (6)

274:Imām 'Ali )a.s.( said:A child is to be trained for seven years, to be discipl ined for seven years and is employed for seven years.The end of his physical growth is when he is twenty three years old, and the end of the completion of his intellect is when he is thirty five years old, and after that, whatever comes forth is gained by means of experience. (7)

ص:153


1- (1).al-Kāfi, vol.6, p.74, h.4, narrating from Imām 'Ali )a.s.(.Usd al-Ghābah, vol.1, p.214, No.884, with 'your sons' instead of 'your chidlren', narrating from 'Abdullah ibn al-Rabi' al-Ansāri.
2- (2) .Shu'ab al-Imān, vol.6, p.104, h.4668, narrating from Ibn 'Umar.al-Jāmi' al-Saghir, vol.2, p.161, h.7745.
3- (3) .Children, whether male or female, must be taught what they need according to the requir ements of that sex, even though in certain circum stances and different times these needs may vary.For example, in regards to boys, the purpose of archery is that it is a military art, and not only shooting with bow, and concerning girls, teaching them to spindle is not what is exclusi vely meant for all times, but it was mentioned in the tradition because of the need of that time.Moreover, girls and women must be trained with the necessary skills according to the requi rements of the time and their own needs.
4- (4) .al-Firdaws, vol.3, p.11, h.8004, narrating from Jābir.Kanz al-'Ummāl, vol.61, p.344, h.14354.
5- (5) .A six years old child is mentally more capable than a two-year old child in accepting requests, guidance, in the imitating of the behavior of others )who act as a model for the child to imitate(, or other types of com munic ations.As the child grows up, these kinds of innate commun icative inputs will increas ingly produce certain minor and delicate effects.The need of performing complex continual practices may bring about these abilities in a six year old child and will make him respond them, while in most cases the two year old child lacks the recog nizing ability for responding to these kinds of directions. In early period of childhood, the controlled commun ications of a child to others is also an indication to some changes depending on the age. A two year old child can manifestly control the behavior of those around him in particular delicate ways, and which he also does.Yet, he is never able to make others accept the conducts he has in mind in an ideal form with enjoying directions which are sometimes partial, oral, with bodily movement, bodily exhibi tions, and the like which can be done by a six year old.Finally, the child who is in the state of growth can control his behavior in an incr easing form.)Rushds henākhti, p.601(.
6- (6) .al-Mu'jam al-Awsat, vol.6, p.071, h.4016, narrating from Abu Jabirah.al-Firdaws, vol.4, p.034, h.2527.Makārim al-Akhlāq, vol.1, p.874, h.9461, with 'his morals' instead of 'his upbringing'.
7- (7) .Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.394, h.6474.Makārim al-Akhlāq, vol.1, p.874, h.3561, with 'be leniant' instead of 'be trained'.

275:عنه علیه السلام: وَلَدُکَ رَیحانَتُکَ سَبعاً،وَخادِمُکَ سَبعاً،ثُمَّ هُوَ عَدُوُّکَ أو صَدیقُکَ. (1)

276:عنه علیه السلام-مِن وَصِیَّتِهِ لِوَلَدِهِ الحَسَنِ علیه السلام- بادَرتُ بِوَصِیَّتی إلَیکَ،وأورَدتُ خِصالاً مِنها قَبلَ أن یَعجَلَ بی أجَلی دونَ أن افضِیَ إلَیکَ بِما فی نَفسی،أو أن انقَصَ فی رَأیی کَما نُقِصتُ فی جِسمِی،أو یَسبِقَنی إلَیکَ بَعضُ غَلَباتِ الهَوی وفِتَنِ الدُّنیا،فَتَکُونَ کَالصَّعبِ (2)النَّفورِ،وإنَّما قَلبُ الحَدَثِ کَالأرضِ الخالِیَةِ؛ما القِیَ فیها مِن شَیءٍ قَبِلَتهُ،فَبادَرتُکَ بِالأَدَبِ قَبلَ أن یَقسُوَ قَلبُکَ،ویَشتَغِلَ لُبُّکَ...ورَأیتُ حَیثُ عَنانی مِن أمرِکَ ما یَعنِی الوالِدُ الشَّفیقُ،وأجمَعتُ عَلَیهِ مِن أدَبِکَ أن یَکونَ ذلِکَ وأنتَ مُقبِلُ العُمُرِ ومُقتَبَلُ الدَّهرِ،ذو نِیَّةٍ سَلیمَةٍ،ونَفسٍ صافِیَةٍ،وأن أبتَدِئَکَ بِتَعلیمِ کِتابِ اللهِ ِ عزّ وجلّ وتَأویلِهِ،وشَرائِعِ الإِسلامِ وأحکامِهِ،وحَلالِهِ وحَرامِهِ. (3)

277:الإمام الصادق علیه السلام: أمهِل صَبِیَّکَ حَتّی یَأتِیَ لَهُ سِتُّ سِنینَ،ثُمَّ ضُمَّهُ إلَیکَ سَبعَ سِنینَ فَأدِّبهُ بِأدَبِکَ،فَإِن قَبِلَ وصَلَحَ وإلّا فَخَلِّ عَنهُ. (4)

278:عنه علیه السلام: الغُلامُ یَلعَبُ سَبعَ سِنینَ،ویَتَعَلَّمُ الکِتابَ سَبعَ سِنینَ،ویَتَعَلَّمُ الحَلالَ وَالحَرامَ سَبعَ سِنینَ. (5)

ص:154


1- (1).شرح نهج البلاغة لابن أبی الحدید:ج 20 ص 343 ح 937. [1]
2- (2) الصَّعب:نقیض الذلول وأصعَبتُ الجمل:إذا ترکتَه فلم ترکبه ولم یمسَسْه حَبْل حتّی صارَ صعبا ( الصحاح:ج 1 ص 163« [2]صعب»).
3- (3) .نهج البلاغة: [3]الکتاب 31،کشف المحجّة:ص 222 [4] عن عمر بن أبی المقدام عن الإمام الباقر عنه علیهما السلام،تحف العقول:ص 70 [5] نحوه.
4- (4) .الکافی:ج 6 ص 46 ح 2، [6]تهذیب الأحکام:ج 8 ص 111 ح 379 کلاهما عن یونس بن یعقوب.
5- (5) .الکافی:ج 6 ص 47 ح 3، [7]تهذیب الأحکام:ج 8 ص 111 ح 380 کلاهما عن یعقوب بن سالم.

275:Imām 'Ali )a.s.( said:Your child is your bundle of flowers for seven years, your servant for seven years, and then he will be either your enemy or your friend. (1)

276:Imām 'Ali )a.s.( said,-in his advice to his son Hasan-:I hastened with my will for you and wrote its salient points lest death overtakes me before I divulged unto you what I have in my heart, or lest my wit be affected as my body has been affected, or the forces of passions or the evils of the world overtake you in making you like a stubborn camel.Indeed, the heart of a young man is like an uncul tivated land as it acce pts whatever is strewn on it.So, I hastened to raise you properly before your heart hardens up and your mind becomes occupied

Since I feel for your affairs as a compas sionate father should feel, and I aim at teaching and discip lining you, I thought it should be at a time when you are advancing in age and new on the stage of this world, possessing upright intention and a clean heart.Therefore, I should begin with the teaching of the book of Allah the Exalted and its inter pretation, along with the laws of Islam and its commands with its lawful and unlawful matters. (2)

277:Imām al-Sādiq )a.s.( said:Leave your son alone until he becomes six years old, then have him accompany you and discipline him with your own discipline.If he accepts it and improves, that is good, otherwise let him be. (3)

278:Imām al-Sādiq )a.s.( said:A boy must be left to play for seven years, taught the Qurān for seven years and must learn the lawful and the unlawful for seven years. (4)

ص:155


1- (1).Sharh Nahj al-Balāghah, vol.02, p.343, h.739.
2- (2) .Nahj al-Balāghah, Letter 13.Kashf al-Mahajjah, p.222, narrating from 'Umar ibn Abu al-Miqdām from Imām al-Bāqir )a.s.( from Imām 'Ali )a.s.(.Tuhaf al-'Uqul, p.07.
3- (3) .al-Kāfi, vol.6, p.64, h.2.Tahdhib al-Ahkām, vol.8, p.111, h.973.Both narrating from Yunus ibn Ya'qub.
4- (4) .al-Kāfi, vol.6, p.74, h.3, Tahdhib al-Ahkām, vol.8, p.111, h.083.Both narrating Ya'qub ibn Sālim.

6/3:المَنهَجُ التَّربَوِیُّ الإِسلامِیُّ

أ التَّکریمُ وَالرِّفقُ وَالرَّحمَةُ وَالمَحَبَّةُ

279:رسول الله صلی الله علیه وآله: أَکرِموا أولادَکُم،وأحسِنوا أدَبَهُم. (1)

280:مسند ابن حنبل عن عمّ أبی رافع بن عمرو الغفاری: کُنتُ وأنا غُلامٌ أرمی نَخلاً لِلأَنصارِ،فَأتَی النَّبیُ ّ صلی الله علیه وآله فَقیلَ:إنَّ هاهُنا غُلاما یَرمی نَخلَنا! فَاُتِیَ بی إلَی النَّبِیِ ّ صلی الله علیه وآله،فَقالَ:یا غُلامُ! لِمَ تَرمِی النَّخلَ؟قالَ:قُلتُ:آکُلُ.قالَ:فَلا تَرمِ النَّخلَ وکُل ما یَسقُطُ فی أسافِلِها.ثُمَّ مَسَحَ رَأسی وقالَ:اللّهُمَّ أشبِع بَطنَهُ. (2)

281:المعجم الکبیر عن أسد بن وداعة: أنَّ رَجُلاً یُقالُ لهُ:«جُزءٌ»أتَی النَّبِیَ ّ صلی الله علیه وآله فَقالَ:یا رَسولَ اللهِ،إنَّ أهلی یُغضِبونّی فَبِمَ اعاقِبُهُم؟فَقالَ:تَعفو،ثُمَّ قالَ الثّانِیَة،حَتّی قالَها ثَلاثاً،قالَ:فَإِن عاقَبتَ فَعاقِب بِقَدرِ الذَّنبِ،وَاتَّقِ الوَجهَ. (3)

282:الإمام علیّ علیه السلام: کُن کَالطَّبیبِ الرَّفیقِ الَّذی یَضَعُ الدَّواءَ بِحَیثُ یَنفَعُ. (4)

283:عنه علیه السلام: ازجُرِ المُسیءَ بِثَوابِ المُحسِنِ. (5)

284:عنه علیه السلام: عُقوبَةُ العُقلاءِ التَّلویحُ،عُقوبَةُ الجُهَلاءِ التَّصریحُ. (6)

ص:156


1- (1).سنن ابن ماجة:ج 2 ص 1211 ح 3671،تاریخ بغداد:ج 8 ص 288 ح 4389، [1]الفردوس:ج 1 ص 67 ح 196 کلاهما عن أنس.
2- (2) مسند ابن حنبل:ج 7 ص 296 ح 20364، [2]المصنّف لابن أبی شیبة:ج 5 ص 38 ح 2،الطبقات الکبری:ج 7 ص29. [3]
3- (3) .المعجم الکبیر:ج 2 ص 269 ح 2130،اُسد الغابة:ج 1 ص 534 ح 740، [4]الإصابة:ج 1 ص 586 ح 1153 [5] وفیهما«یعصونی»بدل«یغضبونی».
4- (4) .مصباح الشریعة:ص 370، [6]بحار الأنوار:ج 2 ص 53 ح 21. [7]
5- (5) .نهج البلاغة:الحکمة 177، [8]خصائص الأئمّة:ص 110، [9]بحار الأنوار:ج 75 ص 44 ح 12. [10]
6- (6) .غرر الحکم:ح 6328 و ح 6329، [11]عیون الحکم والمواعظ:ص 339 ح 5776 و 5777.

3/6:THE METHOD OF ISLAMIC UPBRINGING

A-Honoring, Gentleness, Sympathy And Love

279:The Prophet )s.a.w.( said:Honor your children and teach them good manners. (1)

280:Musnad Ibn Hanbal, narrating from the uncle of Abu Rāfi' ibn 'Amr al-Ghaffāri who said: I was a child when I threw pelting stones at a date tree that belonged to the Ansār, and when the Prophet )s.a.w.( came, he was told:There is a boy throwing stones at our date tree.I was taken to the Prophet )s.a.w.( and he told me.O boy! Why do you throw stone at that date tree?I answered:I eat ]from it[.He said:Then do not throw stones at the tree, and eat whatever has fallen under it.Then he )s.a.w.( touched my head kindly and said:O Allah! Satiate his stomach! (2)

281:al-Mu'jam al-Kabir, narrating from Asad ibn Widā'ah who said: A man named Juz' came to the Prophet )s.a.w.( and said:O Messenger of Allah! My family makes me angry.How should I punish them?

He said:Forgive them!

The man asked him the question again and repeated it three times.Then the Prophet )s.a.w.( said:If you should punish, then punish what is approp riate to the wrong act, and beware of ]striking[ the face. (3)

282:Imām 'Ali )a.s.( said:Be like a friendly physician who applies medicine where it is useful. (4)

283:Imām 'Ali )a.s.( said:Rebuke the evil-doer by rewarding the good-doer. (5)

284:Imām 'Ali )a.s.( said:The punishment of the wise is ]done[ implicitly, while the punishment of the ignorant is ]done[ explicitly. (6)

ص:157


1- (1).Sunan Ibn Mājah, vol.2, p.1121, h.1763.Tārikh Baghdād, vol.8, p.882, h.9834.al-Firdaws, vol.1, p.76, h.691.Both narrating from 'Anas.
2- (2) .Musnad Ibn Hanbal, vol.7, p.692, h.46302.al-Musannaf by Ibn Abu Shaybah, vol.5, p.83, h.2.al-Tabaqāt al-Kubrā, vol.7, p.92.
3- (3) .al-Mu'jam al-Kabir, vol.2, p.962, h.0312.Usd al-Ghābah, vol.1, p.435 h.047.al-Isābah, vol.1, p.685, h.3511, with 'disobey me' instead of 'makes me angry'.
4- (4) .Misbāh al-Shari'ah, p.073.Bihār al-Anwār, vol.2, p.35, h.12.
5- (5) .Nahj al-Balāghah, Wise Saying 771.Khasā'is al-A'immah, p.011.Bihār al-Anwār, vol.57, p.44, h.21.
6- (6) .Ghurar al-Hikam, h.8236-9236.'Uyun al-Hikam wa al-Mawā'iz, p.933 h.6775-7775.

285:عنه علیه السلام: تَلویحُ زَلَّةِ العاقِلِ لَهُ مِن أمَضِّ (1)عِتابِهِ. (2)

286:عنه علیه السلام: التَّعریضُ (3)لِلعاقِلِ أشَدُّ عِتابِهِ. (4)

287:عنه علیه السلام: رُبَّ ذَنبٍ مِقدارُ العُقوبَةِ عَلَیهِ إعلامُ المُذنِبِ بِهِ. (5)

288:الإمام زین العابدین علیه السلام: حَقُّ الصَّغیرِ رَحمَتُهُ فی تَعلیمِهِ،وَالعَفوُ عَنهُ وَالسِّترُ عَلَیهِ،وَالرِّفقُ بِهِ،وَالمَعونَةُ لَهُ...وحَقُّ أهلِ مِلَّتِکَ...أن یَکونَ شُیوخُهُم بِمَنزِلَةِ أبیکَ،وشُبّانُهُم،بِمَنزِلَةِ إخوَتِکَ،وعَجائِزُهُم بِمَنزِلَةِ امِّکَ،وَالصِّغارُ بِمَنزِلَةِ أولادِکَ. (6)

ب الصَّلابَةُ وعَدَمُ المُداهَنَةِ

(یا أَیُّهَا الَّذِینَ آمَنُوا قُوا أَنْفُسَکُمْ وَ أَهْلِیکُمْ ناراً وَقُودُهَا النّاسُ وَ الْحِجارَةُ عَلَیْها مَلائِکَةٌ غِلاظٌ شِدادٌ لا یَعْصُونَ اللّهَ ما أَمَرَهُمْ وَ یَفْعَلُونَ ما یُؤْمَرُونَ ). 7

289:صحیح مسلم عن أبی هریرة: لَمّا انزِلَت هذِهِ الآیَةُ: (وَ أَنْذِرْ عَشِیرَتَکَ الْأَقْرَبِینَ ) 8 دَعا رَسولُ اللهِ ِ صلی الله علیه وآله قُرَیشاً فَاجتَمَعوا،فَعَمَّ وخَصَّ،فَقالَ:

یا بَنی کَعبِ بنِ لُؤیٍ ّ (7)! أنقِذوا أنفُسَکُم مِنَ النّارِ.

ص:158


1- (1).مَضَّنی الجُرحُ وأمَضّنی:آلَمَنی وأوجعنی ( لسان العرب:ج 7 ص 233« [1]مضض»).
2- (2) .غرر الحکم:ح 4497،عیون الحکم والمواعظ:ص 201 ح 4086.
3- (3) .التَّعریض:خِلاف التصریح ( الصحاح:ج 3 ص 1087« [2]عرض»).
4- (4) .غرر الحکم:ح 1161.
5- (5) .غرر الحکم:ح 5342،عیون الحکم والمواعظ:ص 267 ح 4897.
6- (6) .کتاب من لا یحضره الفقیه:ج 2 ص 625 ح 3214،الخصال:ص 570 ح 1 کلاهما عن أبی حمزة الثمالی (ثابت بن دینار).
7- (9) .کعب بن لؤی،الجدّ السابع لرسول الله صلی الله علیه وآله.

285:Imām 'Ali )a.s.( said:The implicit remark to a wise person regarding his mistakes is among the most painful of blaming. (1)

286:Imām 'Ali )a.s.( said:To speak allusively to a wise person is the worst scorn for him. (2)

287:Imām 'Ali )a.s.( said:The punishment for a number of sins is just telling the wrong-doer about them. (3)

288:Imām al-Sajjād )a.s.( said:A child's right is to be kind to him when educating him, forgiving him, covering his mistakes, acting moderately towards him and helping him.And the right of people of your faith is that you consider the elderly ]men[ amongst them as your father, their young ones as your brothers, the elderly ]women[ amongst them as your mother and their infants as your children. (4)

B-Strictness And Uncomp Romising:

O you who believe! Save yourselves and your families from a Fire whose fuel is men and stones, over which are )appointed( angels stern )and( severe who flinch not )from( executing the commands they receive from Allah, but do )precisely( what they are commanded. (5)

289:Sahih Muslim, narrating from Abu Hurayrah who said:When this verse was revealed:'And warn your nearest relations' (6) the Messenger of Allah )s.a.w.( invited Quraysh and they gathered,

ص:159


1- (1).Ghurar al-Hikam, h.7944.'Uyun al-Hikam wa al-Mawā'iz, p.102, h.6804.
2- (2) .Ghurar al-Hikam, h.1611.
3- (3) .Ghurar al-Hikam, h.2435.'Uyun al-Hikam wa al-Mawā'iz, p.762, h.7984.
4- (4) .Kitāb Man lā Yahdarhu al-Faqih, vol.2, p.526, h.4123.al-Khisāl, p.075, h.1.Both narrating from Abu Hamzah al-Thumāli )Thābit ibn Dinār(.
5- (5) .Qurān, 66:6.
6- (6) .Qurān, 62:412.

یا بَنی مُرَّةَ بنِ کَعبٍ (1)! أنقِذوا أنفُسَکُم مِنَ النّارِ.

یا بَنِی عَبدِ شَمسٍ! أنقِذوا أنفُسَکُم مِنَ النّارِ.

یا بَنی عَبدِ مَنافٍ (2)! أنقِذُوا أنفُسَکُم مِنَ النّارِ.

یا بَنی هاشِمٍ (3)! أنقِذُوا أنفُسَکُم مِنَ النّارِ.

یا بَنی عَبدِ المُطَّلِبِ! أنقِذوا أنفُسَکُم مِنَ النّارِ.

یا فاطِمَةُ! أنقِذی نَفسَکِ مِنَ النّارِ؛فَإِنّی لا أملِکُ لَکُم مِنَ اللهِ ِ شَیئاً،غَیرَ أنَّ لَکُم رَحِما سَأَبُلُّها بِبِلالِها (4). (5)

290:الدرّ المنثور عن زید بن أسلم: تَلا رَسولُ الله صلی الله علیه وآله هذِهِ الآیَةَ: «قُوا أَنْفُسَکُمْ وَ أَهْلِیکُمْ ناراً» ،فَقالوا:یا رَسولَ اللهِ،کَیفَ نَقِی أهلَنا نارا؟

قالَ:تَأمرونَهُم بِما یُحِبُّهُ اللهُ،وتَنهَونَهُم عَمَّا یَکرَهُ اللهُ. (6)

291:الإمام علیّ علیه السلام-فِی کِتابِهِ إلی بَعضِ عُمّالِهِ- فَاتَّقِ اللهَ وَاردُد إلی هؤلاءِ القَومِ أموالَهُم،فَإِنَّکَ إن لَم تَفعَل ثُمَّ أمکَنَنِی اللهُ مِنکَ لاَُعذِرَنَّ إلَی اللهِ فیکَ،ولاَءَضرِبَنَّکَ بِسَیفِی الَّذی ما ضَرَبتُ بِهِ أحَدا إلّا دَخَلَ النّارَ،ووَاللهِ لَو أنَّ الحَسَنَ وَالحُسَینَ فَعَلا مِثلَ الَّذی فَعَلتَ ما کانَت لَهُما عِندی هَوادَةٌ،ولا ظَفِرا مِنّی بِإِرادَةٍ حَتّی آخُذَ الحَقَّ مِنهُما،واُزیحَ الباطِلَ عَن مَظلَمَتِهِما. (7)

ص:160


1- (1).مرّة بن کعب الجدّ السادس لرسول الله صلی الله علیه وآله.
2- (2) .هاشم،الابن الأکبر لعبد مناف الّذی اکتسب شرفا کبیرا بعد أبیه وأصبح سیّد البطحاء،وهو الجدّ الثانی للنبیّ صلی الله علیه وآله.
3- (3) .عبدالمطلب،ابن هاشم اکتسب بین قومه سیادة ورئاسة واسعة جدّا،وکان یؤمن بالتوحید والمعاد،ولذلک سمّی إبراهیم الثانی،وهو الجدّ الأوّل لرسول الله صلی الله علیه وآله.
4- (4) .إنّ لکم رحما سأَبلّها ببلالها:أی أصلکم فی الدنیا ولا اغنی عنکم من الله شیئا ( النهایة:ج 1 ص 153« [1]بلل»).
5- (5) .صحیح مسلم:ج 1 ص 192 ح 348،سنن الترمذی:ج 5 ص 338 ح 3185،سنن النسائی:ج 6 ص 248 کلاهما نحوه،کنز العمّال:ج 16 ص 10 ح 43702.
6- (6) .الدرّ المنثور:ج 8 ص 225 نقلاً عن ابن مردویه.
7- (7) .نهج البلاغة: [2]الکتاب 41،بحار الأنوار:ج 42 ص 182 ح 40. [3]

then he told them all in general and speci fically:O children of Ka'b ibn Lu'ay! (1) Save yourselves from the Fire! O children of Murrah ibn Ka'b! (2) Save yourselves from the Fire! O children of 'Abd Shams! Save yourselves from the Fire! O children of 'Abd Manāf! Save yourselves from the Fire! O children of Hāshim! (3) Save yourselves from the Fire! O children of 'Abd al-Mutalib! (4) Save yourselves from the Fire!

O Fātimah! Save yourself from the Fire! Because I cannot guarantee for you anything from Allah, except that you have the right of relati onship to which I relate with you in this world ]and it cannot benefit you in the Hereafter[. (5)

290:al-Durr al-Manthur, narrating from Zaid ibn Aslam: The Prophet of Allah )s.a.w.( recited this verse:save yourselves and your families from a fire (6) He )s.a.w.( was asked:O the Messenger of Allah! How can we save our family from the Fire?He said:Enjoin them to what Allah likes and prohibit them from what Allah dislikes. (7)

291:Imām 'Ali )a.s.( said,-in a letter to one of his agents-:Fear Allah and return to these people their properties.If you do not do so and Allah grants me power over you I shall excuse myself before Allah about you and strike you with my sword that I have not struck anyone without them going to Hell.By Allah, even if Hasan and Husain had done what you did, there would have been no leniency with me to them and they could not have won their way with me till I had received the right from them and eradicated the wrong produced by their unjust action. (8)

ص:161


1- (1).He was the seventh ancestor of the Prophet )s.a.w.(.
2- (2) .He was the sixth ancestor of the Prophet )s.a.w.(.
3- (3) .Hāshim was the eldest son of 'Abd Manāf who gained an honorable rank after his father and became the great person of Bathā'.He was the second ancestor of the Messenger of Allah.
4- (4) .'Abd al-Muttalib is Hāshim's son who had complete respect and authority in his trib.He was a believer in Monotheism and Resurr ection, and that was why he was called the second Abraham.He was the first ancestor of the Prophet )s.a.w.(.
5- (5) .Sahih Muslim, vol.1, p.291, h.843.Sunan al-Tirmidhi, vol.5, p.833, h.5813.Sunan al-Nisā'i, vol.6, p.842.Kanz al-'Ummāl, vol.61, p.01, h.20734.
6- (6) .Qurān, 66:6.
7- (7) .al-Durr al-Manthur, vol.8, p.522, narrating from Ibn Mardawayh.
8- (8) .Nahj al-Balāghah, Letter 14.Bihār al-Anwār, vol.24, p.281, h.04.

292:الکافی عن أبی بصیر: سَألتُ أبا عبد الله علیه السلام فی قَولِ اللهِ: «قُوا أَنْفُسَکُمْ وَ أَهْلِیکُمْ ناراً»: کَیفَ نَقی أهلَنا؟قَالَ:تَأمرونَهُم وَتَنهَونَهُم. (1)

293:الإمام الصادق علیه السلام: لَمّا نَزَلَت هذهِ الآیَةُ: (یا أَیُّهَا الَّذِینَ آمَنُوا قُوا أَنْفُسَکُمْ وَ أَهْلِیکُمْ ناراً) جَلَسَ رَجُلٌ مِنَ المُسلِمینَ یَبکی وقالَ:أنا عَجَزتُ عَن نَفسی،کُلِّفتُ أهلی؟! فَقالَ رَسولُ اللهِ ِ صلی الله علیه وآله:حَسبُکَ أن تأمُرَهُم بِما تَأمُرُ بِهِ نَفسَکَ،وتَنهاهُم عَمَّا تَنهی عَنهُ نَفسَکَ. (2)

294:الکافی عن أبی بصیر-فی قَولِ اللهِ عزّ وجلّ ِ: (قُوا أَنْفُسَکُمْ وَ أَهْلِیکُمْ ناراً) - قُلتُ:کَیفَ أقیهِم؟قالَ:تَأمُرُهُم بِما أمَرَ اللهُ ُ وتَنهاهُمُ عَمَّا نَهاهُمُ اللهُ ُ،فَإن أطاعوکَ کُنتَ قَد وَقَیتَهُم،وإن عَصَوکَ کُنتَ قَد قَضَیتَ ما عَلَیکَ. (3)

ج التَّأدیبُ العَمَلِیُ ّ

295:الإمام علیّ علیه السلام: مَن نَصَبَ نَفسَهُ لِلنّاسِ إماماً فَلیَبدَأ بِتَعلیمِ نَفسِهِ قَبلَ تَعلیمِ غَیرِهِ،ولیَکُن تَأدیبُهُ بِسیرَتِهِ قَبلَ تَأدیبِهِ بِلِسانِهِ.ومُعَلِّمُ نَفسِهِ ومُؤَدِّبُها أَحَقُّ بِالإِجلالِ مِن

مُعَلِّمِ النّاسِ ومُؤَدِّبِهِم. (4)

296:الإمام الصادق علیه السلام: کونوا دُعاةً لِلنّاسِ بِغَیرِ ألسِنَتِکُم؛لِیَرَوا مِنکُمُ الوَرَعَ وَالاجتِهادَ وَالصَّلاةَ وَالخَیرَ،فَإِنَّ ذلِکَ داعِیَةٌ. (5)

ص:162


1- (1).الکافی:ج 5 ص 62 ح 3. [1]
2- (2) .الکافی:ج 5 ص 62 ح 1، [2]تهذیب الأحکام:ج 6 ص 179 ح 364 کلاهما عن عبد الأعلی مولی آل سام،مکارم الأخلاق:ج 1 ص 468 ح 1600. [3]
3- (3) .الکافی:ج5 ص62 ح2، [4]تهذیب الأحکام:ج 6 ص 179 ح 365،مشکاة الأنوار:ص 455 ح1526. [5]
4- (4) .نهج البلاغة:الحکمة 73، [6]بحار الأنوار:ج 2 ص 56 ح 33. [7]
5- (5) .الکافی:ج 2 ص 78 ح 14 و ص 105 ح 10، [8]الاصول الستة عشر:ص 151 کلاهما نحوه وکلّها عن ابن أبی یعفور،بحار الأنوار:ج 70 ص 303 ح 13. [9]

292:al-Kāfi, narrating from Abu Basir: I asked Abu 'Abdullah ]al-Sādiq[ )a.s.( about the saying of Allah:Save yourselves and your families from a fire (1) How can we save our families.He )a.s.( said:By enjoining them ]to do good[ and forbidding them ]from evil deeds[. (2)

293:Imām al-Sādiq )a.s.( said:When the verse:O you who believe! Save yourselves and your families from a fire (3) was revealed, one of the Muslims began weeping and said:I was not able to manage my own affairs and yet I became obliged to my family.The Prophet )s.a.w.( said:It is enough for you to enjoin them to what you would enjoin yourself, and forbid them from what you forbid yourself. (4)

294:al-Kāfi, narrating from Abu Basir: ]I asked Imām al-Sādiq )a.s.([ Concerning the saying of Allah:Save yourselves and your families from a Fire (5) I asked:How can I save them?

He replied:Enjoin them to what Allah orders and forbid them from what Allah forbids.If they obey you, you have saved them, and if they disobey you, you have fulfilled your obligation. (6)

C-Discip Lining Through Being Practical:
اشارة

295:Imām 'Ali )a.s.( said:He who appoints himself as the leader of people should begin by teaching himself before teaching others and he should discipline them through his actions before he disci plines them by speaking to them.He who educates and

discip lines his own self deserves more appraisal than the teacher and discip liner of others (7)

296:Imām al-Sādiq )a.s.( said:Be inviters to people by means other than your tongue, so that people see piety, diligence, prayer and goodness from you, for this is the correct way to invite. (8)

ص:163


1- (1).Qurān, 66:6.
2- (2) .al-Kāfi, vol.5, p.26, h.3.
3- (3) .Qurān, 66:6.
4- (4) .al-Kāfi, vol.5, p.26, h.1.Tahdhib al-Ahkām, vol.6, p.971, h.463.Both narrating from 'Abd al-A'lā Mawlā Al Sām.Makārim al-Akhlāq, vol.1, p.864, h.0061.
5- (5) .Qurān, 66:6.
6- (6) .al-Kāfi, vol.5, p.26, h.2.Tahdhib al-Ahkām, vol.6, p.971, h.563.Mishkāt al-Anwār, p.554, h.6251.
7- (7) .Nahj al-Balāghah, Wise Saying 37.Bihār al-Anwār, vol.2, p.65, h.33.
8- (8) .al-Kāfi, vol.2, p.87, h.41 and p.501, h.01.al-Usul al-Sittah 'Ashar, p.151.All narrating from Ibn Ya'fur.Bihār al-Anwār, vol.07, p.303, h.31.
An Analysis On The Methods Of Upbringing Children
اشارة

Scholars have introduced four methods for upbringing children, and a further fifth point can be found by studying the Islamic sources.They are as follows:

1-The Upbringing Method Based On Strictness

Children who were raised with this upbringing method which was mainly practiced by the old and previous genera tions would not feel any love and affection, and it would often result in anxiety, depression, stress and, at times, even suicide.However, this strictness could cause the child to become resp onsible and hard working.Parents do not show affection to their children for fear that they may become spoiled.They believe that any praise and admiration can lead to selfish ness of the child.

2-The Upbringing Method Based On Kindness And Lack Of Strictness

This method which was formed in reaction to the first method leads the child to become spoiled, morally weak, dependant, demanding and childish.Moreover, they will lack resistance, patience against diffic ulties and would face problems in their family and social lives.Such children do not sense lack of affection and the parents who adopt this method tend to assume their children are right.They give to the child whatever he likes and try to avoid anything that displeases him.In this method, the parents believe that the children are always right, and whatever a child wants must be given to him and we must not upset him in any way.

3-The Upbringing Method Based On Lack Of Kindness And Lack Of Strictness:

This upbringing method trains children, who are entangled with sentime ntal disorder due to not receiving affection, and as

ص:164

there is no decisi veness concer ning them, they tend to incline to crime and wrong-doing.

4-The Upbringing Method Based On Affection And Decisi Veness:

In this upbringing method children are satisfied sentime ntally and are also raised as being studious, patient and willing to accept resp onsib ilities.

Scholars in this field have recognized this method as the best method for upbringing a child.

However, what is the viewpoint of Islam in this regard?In religious instruc tions, there are different discu ssions in this concern, but the important matter is to know the overall system that dominates these issues and deduct an upbringing method from them.Seemingly, the method that we can take from the holy Qurān and the traditions and is derived from them is that which is mentioned in the fifth method.

5-The Upbringing Method Based On Love, Strictness And Dignity:

From an Islamic viewpoint, love is one of the principles of the upbringing of a child and has strongly been emphasized upon and the lack of love and affection has been strongly reproached.However, at the same time, excessive love and affection has also been admonished.Therefore, along with love, firmness and strictness in upbringing a child is also strongly recom mended.

Based on this principle, while the child receives affection, he is not free and left to himself to do whatever he wants.On the other side, while he is being raised, he is also given kindness, affection and tolerance; and it is for this reason that excessive scorning and violence, which are among the pillars of the method of harshness without affection have been reproached.

There is a third dimension in the upbringing method of Islam, which is 'dignifying'.

ص:165

Dignifying a child means to honor and value him.In the Islamic approach, a child must not be degraded just because of being a child, and he must not feel that he is worthless or of little value.A child is mostly in need of affection, and an adult is mostly in need of respect, (1) yet this does not mean that the person ality of a child must not be respected.The same goes to elders, as one must not forget to respect them, and be kind and affecti onate towards them.

The child who is given value and his person ality is respected and honored feels worthiness with honor and self-dignity, and one who considers value for himself, does not engage in wrong doing.

Self-dignity is the main pivot of Islamic morals and upbringing, and its most important way is to respect and dignify people, in particular during childhood.Of course, the concept of dignity is partly dependent on the teaching of good and bad.

One of the most important upbringing points that must be observed in respecting the persona lity of a child is to take his feelings into considera tion during the first seven years of his life.This subject is so important that according to a tradition from the Messenger of Allah )s.a.w.(, this age period is called as the term of the supremacy of a child.He )s.a.w.( said:

A child is a master for seven years.

The supremacy of the child calls for his comma ndment and obedience by the parents, which means that during his first seven years, a child must command in the house, and therefore, whatever he wants must be provided if it is not harmful and it is possible for the parents to do so.

The result of the upbringing of the child as a commander during his first seven years and the correct submission of the parents to him will be the absolute obedience of the child and his love to the parents for the duration of his next seven years.The tradition continues by saying:

ص:166


1- (1).In al-Khutbah al-Sha'bāniyyah it say:Respect your elders and have mercy on your little children.al-Amāli, by al-Saduq, p.451.

And he is a servant for ]the second[ seven years.

The obedience of a child to his parents is the result of the utmost confidence that he has in them which he acquired during the first seven years of his life.The appearance of this state in the child during the second seven years which is the time of his education is of extrao rdinary importance for his upbringing.

After finishing the second seven years of the child's life, there comes the period of his ministry in the family, as the tradition continues saying:

And he is a minister for ]the third[ seven years.

In this period the child is no more a servant.The gratific ation of the person ality of the child requires that, as being the minister of the family, he should be consulted with and the things that he is capable of doing can be given to him to do.By observing the above factors, the respons ibility of the family in the child's upbringing and education is fulfilled.

ص:167

7/3:آفاتُ التَّأدیبِ

أ الإفراطُ فِی المَحَبَّةِ

297:الإمام الباقر علیه السلام: شَرُّ الآباءِ مَن دَعاهُ البِرُّ إلَی الإِفراطِ،وشَرُّ الأَبناءِ مَن دَعاهُ التَّقصیرُ إلَی العُقوقِ. (1)

ب الإفراطُ فِی المَلامَةِ

298:الإمام علیّ علیه السلام: الإِفراطُ فِی المَلامَةِ یَشُبُّ نیرانَ اللَّجاجِ. (2)

299:عنه علیه السلام: إیّاکَ أن تُکَرِّرَ العَتَبَ؛فَإِنَّ ذلکَ یُغری بِالذَّنبِ،ویُهَوِّنُ العُتبَ. (3)

300:عنه علیه السلام-فِی الحِکَمِ المَنسوبَةِ إِلَیهِ: إذا عاتَبتَ الحَدَثَ فَاترُک لَهُ مَوضِعاً مِن ذَنبِهِ؛لَئِلّا یَحمِلُهُ الإِخراج عَلَی المُکابَرَةِ. (4)

ج التَّأدیبُ عِندَ الغَضَبِ

301:الکافی عن علیّ بن أسباط عن بعض أصحابنا،قال (5): نَهی رَسولُ اللهِ ِ صلی الله علیه وآله عَنِ الأَدَبِ عِندَ الغَضَبِ. (6)

ص:168


1- (1).تاریخ الیعقوبی:ج 2 ص 320، [1]الجوهرة:ص 52. [2]
2- (2) .تحف العقول:ص 84،غرر الحکم:ح 1768،بحار الأنوار:ج 77 ص 212 ح 1 [3] نقلاً عن کشف المحجّة.
3- (3) .غرر الحکم:ح 3748، [4]عیون الحکم والمواعظ:ص 163 ح 3481.
4- (4) .شرح نهج البلاغة لابن أبی الحدید:ج 20 ص 333 ح 819. [5]
5- (5) .فی المحاسن:«عن بعض أصحابنا عن علیّ بن أسباط رفعه،قال...».
6- (6) .الکافی:ج 7 ص 260 ح 3، [6]تهذیب الأحکام:ج 10 ص 148 ح 589،المحاسن:ج 1 ص 427 ح 984، [7]بحار الأنوار:ج 79 ص 102 ح 2. [8]

3/7:THE BANES OF UPBRI NGING

A( Excessi Veness In Love:

297:Imām al-Bāqir )a.s.( said:The worst father is he whose kindness is excessive, and the worst child is the one whose negligence makes him disobey ]his-her parents[. (1)

B( Excessi Veness In Reprim Anding:

298:Imām 'Ali )a.s.( said:Excessive blame causes the fire of obstinacy to flame. (2)

299:Imām 'Ali )a.s.( said:Avoid repri manding constantly, for this act provokes the committing of sin and belittles ]a real[ reprim anding. (3)

300:Imām 'Ali )a.s.( said,-in one of the wise sayings attributed to him-:If you reprim anded a youth, leave for him some room ]for his excuses[ concerning his fault, lest he would be drawn to coarseness. (4)

C( Discipl Ining At A Time Of Anger:

301 al-Kāfi, narrating from 'Ali ibn Asbāt, from one of our companions ]a Shi'i[ who said: The Prophet of Allah )s.a.w.( prohibited punishing at the time of anger. (5)

ص:169


1- (1).Tārikh al-Ya'qubi, vol.2, p.023.al-Jawharah, p.25.
2- (2) .Tuhaf al-'Uqul, p.48, Ghurar al-Hikam, h.8671.Bihār al-Anwār, vol.77, p.212, h.1, narrating from Kashf al-Mahajjah.
3- (3) .Ghurar al-Hikam, h.8473.'Uyun al-Hikam wa al-Mawā'iz, p.361, h.1843.
4- (4) .Sharh Nahj al-Balāghah, vol.02, p.333, h.918.
5- (5) .al-Kāfi, vol.7, p.062, h.3.Tahdhib al-Ahkām, vol.01, p.841, h.985.al-Mahāsin, vol.1, p.724, h.489.Bihār al-Anwār, vol.97, p.201 h.2.

302:الإمام علیّ علیه السلام: لا أدَبَ مَعَ غَضَبٍ. (1)

د الخُشونَةُ

303:الکافی عن یونس بن رباط عن الإمام الصادق علیه السلام: قالَ رَسولُ اللهِ ِ صلی الله علیه وآله:رَحِمَ اللهُ ُ مَن أعانَ وَلَدَهُ عَلی بِرِّهِ.

قالَ:قُلتُ:کَیفَ یُعینُهُ عَلی بِرِّهِ؟

قالَ:یَقبَلُ مَیسورَهُ،ویَتَجاوَزُ عَن مَعسورِهِ،ولا یُرهِقُهُ،ولا یَخرَقُ بِهِ (2)،فَلَیسَ بَینَهُ وبَینَ أن یَصیرَ فی حَدٍّ مِن حُدودِ الکُفرِ إلّا أن یَدخُلَ فی عُقوقٍ أو قَطیعَةِ رَحِمٍ. (3)

304:صحیح مسلم عن عائشة: ما ضَرَبَ رَسولُ اللهِ ِ صلی الله علیه وآله شَیئا قَطُّ بِیَدِهِ،ولَا امرَأَةً وَلا خادِماً،إلّا أن یُجاهِدَ فی سَبیلِ اللهِ. (4)

305:الإمام علیّ علیه السلام-فِی الحِکَمِ المَنسوبَةِ إلَیهِ- قَدِّمِ العَدلَ عَلَی البَطشِ تَظفَر بِالمَحَبَّةِ،ولا تَستَعمِل الفِعلَ حَیثُ یَنجَعُ (5)القَولُ. (6)

306:عدّة الداعی: قالَ بَعضُهُم:شَکَوتُ إلی أبِی الحَسَنِ موسی علیه السلام ابناً لی،فَقالَ:لا تَضرِبهُ،وَاهجُرهُ ولا تُطِل. (7)

ص:170


1- (1).غرر الحکم:ح 10529،عیون الحکم والمواعظ:ص 531 ح 9654.
2- (2) .قوله«ولا یرهقه»:أی لا یسفّه علیه ولا یظلمه؛من الرَّهَق محرَّکَة.أو:لا یحمل علیه ما لا یطیقه من الإرهاق یقال:لا یرهقنی لا أرهقَکَ الله أی لا أعسَرَک الله؛والخرق بالضمّ والتحریک:ضدّ الرفق (مرآة العقول:ج 21 ص 87). [1]
3- (3) .الکافی:ج 6 ص 50 ح 6، [2]تهذیب الأحکام:ج 8 ص 113 ح 390،مستطرفات السرائر:ص 85 ح 30.
4- (4) .صحیح مسلم:ج 4 ص 1814 ح 79،مسند ابن حنبل:ج 9 ص 272 ح 24089، [3]السنن الکبری:ج 10 ص 324 ح 20788. [4]
5- (5) .نَجَعَ فیه القَول والخطابُ والوَعظ:عمل فیه ودخَلَ وأثَّرَ ( لسان العرب:ج 8 ص 348« [5]نجع»).
6- (6) .شرح نهج البلاغة لابن أبی الحدید:ج 20 ص 278 ح 207. [6]
7- (7) .عدّة الداعی:ص 79، [7]بحار الأنوار:ج 104 ص 99 ح 74. [8]

302:Imām 'Ali )a.s.( said:Discipl ining is impossible with anger. (1)

D( Harshness:

303:al-Kāfi, narrating from Yunus ibn Ribāt from Imām al-Sādiq )a.s.( who said: The Messenger of Allah )s.a.w.( said:May Allah bless him who helps his child in doing good.

Someone asked:How can he help him in obedience?

He )s.a.w.( said:That he accepts as little as the child can do, he forgives whatever he cannot do, he does not overburden him and does not ask him to do things too hard for him, for there is nothing between him and entering a realm of the realms of disbelief other than that he disobeys his parents or cuts the ties of his kin. (2)

304:Sahih Muslim, narrating from 'A'ishah who said: The Prophet of Allah never hit anyone with his hand, neither any woman nor any servant, except while fighting )jihād( in the path of Allah. (3)

305:Imām 'Ali )a.s.( said,-from the wise sayings attributed to him-:Give priority to justice over harshness and you will win love, and do not take action when speaking is helpful. (4)

306:'Uddah al-Dā'i narrates that someone had said: I complained to Abu al-Hasan Musā ]al-Kāzim[ )a.s.( about my son and he said:Do not beat him, but just forsake him and do not prolong it! (5)

ص:171


1- (1).Ghurar al-Hikam, h.92501.'Uyun al-Hikam wa al-Mawā'iz, p.135, h.4569.
2- (2) .al-Kāfi, vol.6, p.05, h.6.Tahdhib al-Ahkām, vol.8, p.311 h.093.Mustatrafāt al-Sarā'ir, p.58, h.03.
3- (3) .Sahih Muslim, vol.4, p.4181, h.97.Musnad Ibn Hanbal, vol.9, p.272, h.98042.al-Sunan al-Kubrā, vol.01, p.423, h.88702.
4- (4) .Sharh Nahj al-Balāghah, vol.02, p.872, h.702.
5- (5) .'Uddah al-Dā'i, p.97.Bihār al-Anwār, vol.401, p.99, h.47.

8/3:التَّربِیَةُ الجِنسِیَّةُ

أ التَّفریقُ بَینَ الصَّبِیِ ّ وَالصَّبِیِّةِ فِی المَضاجِعِ

307:رسول الله صلی الله علیه وآله: الصَّبِیُ ّ وَالصَّبِیُ ّ،وَالصَّبِیُ ّ وَالصَّبِیَّةُ،وَالصَّبِیَّةُ وَالصَّبِیَّةُ یُفرَّقُ بَینَهُم فی المَضاجِعِ لِعَشرِ سِنینَ. (1)

308:عنه صلی الله علیه وآله: إذا بَلَغَ أولادُکُم سَبعَ سِنینَ فَفَرِّقوا بَینَ فُرُشِهِم. (2)

309:الإمام علیّ علیه السلام: یَثَّغِرُ الصَّبِیُ ّ لِسَبعٍ،ویُؤمَرُ بِالصَّلاةِ لِتِسعٍ،ویُفَرَّقُ بَینَهُم فِی المَضاجِعِ لِعَشرٍ. (3)

310:الإمام الصادق علیه السلام: یُفَرَّقُ بَینَ الغِلمانِ وَالنِّساءِ فِی المَضاجِعِ اذا بَلَغوا عَشرَ سِنینَ. (4)

ب النَّهیُ عَنِ النَّظَرِ إلی عَورَةِ الطِّفلِ وبِالعَکسِ

311:رسول الله صلی الله علیه وآله: لَیسَ لِلوالِدَینِ أن یَنظُرا إلی عَورَةِ الوَلَدِ،ولَیسَ لِلولَدِ أن یَنظُرَ إلی عَورَةِ الوَالِدِ. (5)

ص:172


1- (1).کتاب من لا یحضره الفقیه:ج 3 ص 436 ح 4509 عن عبدالله بن میمون عن الإمام الصادق عن آبائه علیهم السلام،وفی ح 4508 وروی«أنّه یفرّق بین الصبیان فی المضاجع ستّ سنین»،بحار الأنوار:ج 104 ص 96 ح 50. [1]
2- (2) .المستدرک علی الصحیحین:ج 1 ص 317 ح 721،سنن الدارقطنی:ج 1 ص 230 ح 1.
3- (3) .الکافی:ج7 ص69 ح8، [2]تهذیب الأحکام:ج9 ص183 ح738 کلاهما عن عیسی بن زید عن الإمام الصادق علیه السلام.
4- (4) .الکافی:ج 6 ص 47 ح 6 [3] عن ابن القدّاح،الخصال:ص 439 ح 30 عن ابن القدّاح عن الإمام الصادق عن آبائه علیهم السلام وفیه«الصبیان»بدل«الغلمان»
5- (5) .الکافی:ج 6 ص 503 ح 36 [4] عن الإمام الصادق علیه السلام.

3/8:SEX EDUCATION

A( Separation Of Beds:

307:The Prophet )s.a.w.( said:Separate the beds of a boy and a boy, a boy and a girl, a girl and a girl when they reach the age of ten. (1)

308:The Prophet )s.a.w.( said:When your children become seven years old, separate their beds. (2)

309:Imām 'Ali )a.s.( said:When a child becomes seven years old, his teeth begin to fall, and when he is nine years old he is commanded to pray, and when he is ten years old his bed must be separated. (3)

310:Imām al-Sādiq )a.s.( said:When boys turn ten, their beds should be separated from those of women. (4)

B( Avoidance Of Looking At The Private Parts Of The Child And Vice Versa

311:The Prophet )s.a.w.( said:Parents should not look at their child's private parts and it is not right that the child looks at the father's private parts. (5)

ص:173


1- (1).Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.634, h.9054, narrating from 'Abdullah ibn Maymun from Imām al-Sādiq )a.s.( from his forefath ers )a.s.(, and h.8054, where he also narrates 'the beds of boys are to be separated at the age of six'.Bihār al-Anwār, vol.401, p.69, h.05.
2- (2) .al-Mustadrak 'alā al-Sahihain, vol.1, p.713, h.127.Sunan al-Dārqutni, vol.1, p.032, h.1.
3- (3) .al-Kāfi, vol.7, p.96, h.8.Tahdhib al-Ahkām, vol.9, p.381, h.837.Both narrating from 'Isā ibn Zaid from Imām al-Sādiq )a.s.(.
4- (4) .al-Kāfi, vol.6, p.74, h.6, narrating from Ibn al-Qaddāh.al-Khisāl, p.934, h.03, narrating from Ibn al-Qaddāh from Imām al-Sādiq )a.s.( from his forefa thers)a.s.(.
5- (5) .al-Kāfi, vol.6, p.305, h.63, from Imām al-Sādiq )a.s.(.

312:المستدرک علی الصحیحین عن محمّد بن بیاض: رُفِعتُ إلی رَسولِ اللهِ ِ صلی الله علیه وآله فی صِغَری وعَلَیَ ّ خِرقَةٌ وقَد کُشِفَت عَورَتی،فَقالَ:غَطُّوا حُرمَةَ عَورَتِهِ؛فَإِنَّ حُرمَةَ عَورَةِ الصَّغیرِ کَحُرمَةِ عَورَةِ الکَبیرِ.... (1)

313:الإمام الباقر علیه السلام: کانَ عَلِیُ ّ بنُ الحُسَینِ علیه السلام إذا حَضَرَ وِلادَةُ المَرأةِ قالَ:أخرِجوا مَن فِی البَیتِ مِنَ النِّساءِ؛لا تَکونُ المَرأَةُ أوَّلَ ناظِرٍ إلی عَورَتِهِ (2). (3)

د حَدُّ جَوازِ تَقبیلِ الجارِیَةِ وَالغُلامِ

314:رسول الله صلی الله علیه وآله: إذا بَلَغَتِ الجارِیَةُ سِتَّ سِنینَ فَلا تُقَبِّلها،وَالغُلامُ لا یُقَبِّلُ المَرأَةَ إذا جاوَزَ سَبعَ سِنینَ. (4)

315:الإمام الصادق علیه السلام: إذا بَلَغَتِ الجارِیَةُ الحُرَّةُ سِتَّ سِنینَ فَلا یَنبَغی لَکَ أن تُقَبِّلَها. (5)

316:تهذیب الأحکام عن علیّ بن عقبة عن بعض أصحابنا: کانَ أبُو الحَسَنِ الماضی علیه السلام عِندَ مُحمَّدِ بنِ إبراهیمَ والی مَکَّةَ،وهُو زَوجُ فاطِمَةَ بِنتِ أبی عَبدِ اللهِ ِ،وکانَت لِمُحَمَّدِ بنِ إبراهیمَ بِنتٌ تُلبِسُها الثِّیابَ وتَجیءُ إلَی الرِّجالِ فَیَأخُذُها الرَّجُلُ ویَضُمُّها إلَیهِ،فَلَمّا تَناهَت إلی أبی الحَسَنِ علیه السلام أمسَکَها بِیَدَیهِ مَمدودَتَینِ،قالَ:

ص:174


1- (1).المستدرک علی الصحیحین:ج 3 ص 288 ح 5119،الإصابة:ج 6 ص 25 الرقم 7815. [1]
2- (2) .یعنی لا یکون أوّل من ینظر إلیه امرأة ویقع نظرها إلی عورة منه،فإنّهن ینظرن أوّلاً إلی عورة؛لیعلمن أنّه ذکر أو انثی،بل ینبغی أن یقع علیه أوّلاً نظر رجل و أن ینظر منه إلی غیر عورة ( الوافی:ج 23 ص 1315). [2]
3- (3) .کتاب من لا یحضره الفقیه:ج 3 ص 560 ح 4925،الکافی:ج 6 ص 17 ح 1، [3]تهذیب الأحکام:ج 7 ص 436 ح 1737 کلاهما نحوه وکلّها عن جابر.
4- (4) .مکارم الأخلاق:ج 1 ص 479 ح 1659،کتاب من لا یحضره الفقیه:ج 3 [4] ص 437 ح 4510 عن الإمام الصادق علیه السلام.
5- (5) .الکافی:ج 5 ص 533 ح 2، [5]تهذیب الأحکام:ج 7 ص 481 ح 1929 کلاهما عن زرارة،مشکاة الأنوار:ص 353 ح1143 [6] ولیس فیهما«الحُرَّة».

312:al-Mustadrak 'alā al-Sahihain, narrating from Muhammad ibn Bayād who said: I was taken to the Messenger of Allah )s.a.w.( when I was ten years old and I had some torn clothing on my body and some of my private parts were seen.He )s.a.w.( said:Cover his nakedness because seeing the child's private parts is forbidden as it is with regard to an adult. (1)

313:Imām al-Bāqir said:'Ali ibn al-Husain ]al-Sajjād[ )a.s.( would say when delivery time of a woman approached:Send out the women who are in the room.A woman must not be the first one to look at the newborn's private parts. (2) (3)

C( Limits Concerning Kissing A Boy And A Girl:

314:The Prophet )s.a.w.( said:When a girl becomes six years old do not kiss her, and when a boy completes seven years of age he should not kiss women. (4)

315:Imām al-Sādiq )a.s.( said:When a free girl turns six years old, it is recom mended that you do not kiss her. (5)

316:Tahdhib al-Ahkām, narrating from 'Ali ibn 'Aqabah, from one of the Shi'ah who said:Abu al-Hasan ]al-Kāzim[ )a.s.( was with Muhammad ibn Ibrāhim who was the governor of Mecca and the husband of Fātimah, the daughter of Abu 'Abdullah al-Sādiq )a.s.(.Muhammad ibn Ibrāhim had a daughter who used to be given beautiful clothing to wear and she would come close to men and they would hug her.When she got to Abu al-Hasan ]al-Kāzim[, he stopped her with his hands stretched

ص:175


1- (1).al-Mustadrak 'alā al-Sahihain, vol.3, p.882, h.9115.al-Isābah, vol.6, p.52, h.5187.
2- (2) .This traditions means that the first one who looks at the private parts of the newborn should not be a woman, because usually the first thing women do is look at the private part to see whether the baby is a boy or a girl, but it is recom mended that first one to look at the newborn is a man, and he must look at places other than the private parts.)al-Wāfi, vol.32, p.5131(.
3- (3) .Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.065, h.5294.al-Kāfi, vol.6, p.71, h.1.Tahdhib al-Ahkām, vol.7, p.634, h.7371.All narrating from Jābir.
4- (4) .Makārim al-Akhlāq, vol.1, p.974, h.9561.Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.734, h.0154, from Imām al-Sādiq )a.s.(.
5- (5) .al-Kāfi, vol.5, p.335, h.2.Tahdhib al-Ahkām, vol.7, p.184, h.9291.Both narrating from Zurārah.Mishkāt al-Anwār, p.353, h.3411, without 'free'.

إذا أتَت عَلَی الجارِیَةِ سِتُّ سِنینَ لَم یَجُز أن یُقَبِّلَها رَجُلٌ لَیسَ هِیَ بِمَحرَمٍ لَهُ،ولا یَضُمَّها إلَیهِ. (1)

ه الاِستِئذانُ لِلدُّخولِ إلَی الوالِدَینِ

(یا أَیُّهَا الَّذِینَ آمَنُوا لِیَسْتَأْذِنْکُمُ الَّذِینَ مَلَکَتْ أَیْمانُکُمْ وَ الَّذِینَ لَمْ یَبْلُغُوا الْحُلُمَ مِنْکُمْ ثَلاثَ مَرّاتٍ مِنْ قَبْلِ صَلاةِ الْفَجْرِ وَ حِینَ تَضَعُونَ ثِیابَکُمْ مِنَ الظَّهِیرَةِ وَ مِنْ بَعْدِ صَلاةِ الْعِشاءِ ثَلاثُ عَوْراتٍ لَکُمْ لَیْسَ عَلَیْکُمْ وَ لا عَلَیْهِمْ جُناحٌ بَعْدَهُنَّ طَوّافُونَ عَلَیْکُمْ بَعْضُکُمْ عَلی بَعْضٍ کَذلِکَ یُبَیِّنُ اللّهُ لَکُمُ الْآیاتِ وَ اللّهُ عَلِیمٌ حَکِیمٌ * وَ إِذا بَلَغَ الْأَطْفالُ مِنْکُمُ الْحُلُمَ فَلْیَسْتَأْذِنُوا کَمَا اسْتَأْذَنَ الَّذِینَ مِنْ قَبْلِهِمْ کَذلِکَ یُبَیِّنُ اللّهُ لَکُمْ آیاتِهِ وَ اللّهُ عَلِیمٌ حَکِیمٌ ). 2

317:السنن الکبری عن عطاء بن یسار أنَّ رَسولَ اللهِ ِ صلی الله علیه وآله سَأَلَهُ رَجُلٌ فَقالَ:أستَأذِنُ یا رَسولَ اللهِ ِ عَلی امِّی؟

فَقالَ:نَعَم.فَقالَ:إنِّی مَعَها فِی البَیتِ!

فَقالَ:اِستَأذِن عَلَیها.فَقالَ الرَّجُلُ:إنّی خادِمُها!

فَقالَ:أتحِبُّ أن تَراها عُریانَةً؟! قالَ:لا.

قالَ:فَاستَأذِن عَلَیها. (2)

318:الإمام علیّ علیه السلام: أتی رَجُلٌ إلی رَسولِ اللهِ صلی الله علیه وآله قالَ:یا رَسولَ اللهِ ِ،هَل أستَأذِنُ عَلی امّی إذا أرَدتُ الدُّخولَ عَلَیها؟

ص:176


1- (1).دعائم الإسلام:ج 2 ص 202 ح 741 عن الإمام الصادق عن آبائه علیهم السلام.
2- (3) .السنن الکبری:ج 7 ص 157 ح 13558،الدرّ المنثور:ج 6 ص 220 [1] نحوه.

out and said:When a girl turns six it is not permis sible for a stran ger ]non-mahram[ to kiss and embrace her. (1)

D( Asking Permission For Entering The Parents\' Room

O you who believe! Do let those whom your right hands possess, and those of you who have not reached to puberty, ask permission of you at three times )for coming into your room(:before the morning prayer, and at midday when you put off your clothes, and after the night prayer.)These are( three times of privacy for you.It is no sin for you or for them )if( after those )three times(, some of you go round attendant upon the others.Thus, does Allah make clear the revela tions for you; and Allah is All-Knowing, All-Wise.And when the children among you reach puberty then let them ask permission even as those before them used to ask it.Thus, does Allah make clear His revel ations for you?Allah is All-Knower, All-Wise. 1

317:al-Sunan al-Kubrā, narrating from 'Atā' ibn Yasār who said: A man asked the Messenger of Allah )s.a.w.(:O Messenger of Allah! Should I ask permission to enter to see my mother?

He answered:Yes.

The man said:I live in the same room with her.

He )s.a.w.( said:Ask permission from her.

The man said:I am serving her.

The Prophet )s.a.w.( said:Do you like to see her naked?

The man answered:No.

He )s.a.w.( said:Then ask permission from her. (2)

318:Imām 'Ali )a.s.( said:A man came to the Messenger of Allah )s.a.w.( and said:O Messenger of Allah! Should I ask permission when I want to enter and see my mother?

He )s.a.w.( said:Yes.Do you like seeing her naked?

ص:177


1- (1).Qurān, 42:85-95.
2- (2) .al-Sunan al-Kubrā, vol.7, p.751, h.85531.al-Durr al-Manthur, vol.6, p.022.

قالَ:نَعَم،أیَسُرُّکَ أن تَراها عُریانَةً؟! قالَ:لا.

قالَ:فَاستَأذِن عَلَیها إذاً. (1)

319:الإمام الصادق علیه السلام: یَستأذِنُ الرَّجُلُ إذا دَخَل عَلَی أبیهِ،ولا یَستَأذِنُ الأَبُ عَلَی الابنِ.

قالَ:ویَستأذِنُ الرَّجُلُ عَلَی ابنَتِهِ واُختِهِ إذا کانَتا مُتَزَوِّجَتَینِ. (2)

320:عنه علیه السلام: لِیَستَأذِنِ الَّذینَ مَلَکَت أیمانُکُم وَالَّذینَ لَم یَبلُغُوا الحُلُمَ مِنکُم ثَلاثَ مَرَّاتٍ کَما أمَرَکُمُ اللهُ ُ عزّ وجلّ،ومَن بَلَغَ الحُلُمَ فَلا یَلِجُ عَلی امِّهِ ولا عَلی اختِهِ ولا عَلی خالَتِهِ ولا عَلی سِوی ذلِکَ إلّا بإذنٍ،فَلا تَأذَنوا حَتّی یُسَلِّمَ. (3)

321:الکافی عن محمّد بن علیّ الحلبی: قُلتُ لِأَبی عَبدِ اللهِ ِ علیه السلام:الرَّجُلُ یَستَأذِنُ عَلی أبیهِ؟فَقالَ:نَعَم،قَد کُنتُ أستَأذِنُ عَلی أبی ولَیسَت امّی عِندَهُ،وإنَّما هِیَ امرَأَةُ أبی،تُوُفِّیَت أُمِّی وأنا غُلامٌ،وقَد یَکونُ مِن خَلوَتِهِما ما لا احِبُّ أن أفجَأَهُما عَلَیهِ،ولا یُحِبّانِ ذلِکَ مِنّی،وَالسَّلامُ أصوَبُ وأحسَنُ. (4)

و خَطَرُ نَظَرِ الأَطفالِ إلی وِقاعِ الوَالِدَینِ

322:رسول الله صلی الله علیه وآله: وَالَّذی نَفسی بِیَدِهِ،لَو أنَّ رَجُلاً غَشِیَ امرَأَتَهُ وفِی البَیتِ صَبِیٌ ّ مُستَیقِظٌ یَراهُما ویَسمَعُ کَلامَهُما ونَفَسَهُما ما أفلَحَ أبَداً؛إذا کانَ غُلاماً کانَ زانِیاً،أو جارِیَةً کانَت زانِیَةً. (5)

ص:178


1- (1).دعائم الإسلام:ج 2 ص 202 ح 741 [1] عن الإمام الصادق عن آبائه علیهم السلام.
2- (2) .الکافی:ج 5 ص 528 ح 3 [2] عن أبی أیوب الخزّاز وراجع:مشکاة الأنوار:ص 344 ح 1101. [3]
3- (3) .الکافی:ج 5 ص 529 ح 1 [4] عن جرّاح المدائنی،مشکاة الأنوار:ص 342 ح 1097. [5]
4- (4) .الکافی:ج 5 ص 528 ح 4، [6]تفسیر نور الثقلین:ج 3 ص 586 ح 86. [7]
5- (5) .الکافی:ج 5 ص 500 ح 2 [8] عن الحسین بن زید عن الإمام الصادق علیه السلام،عوالی اللآلی:ج 3 ص 305 ح 111 [9] ولیس فیه«ونفسهما».

The man said:No.

He )s.a.w.( said:Then ask for her permission. (1)

319:Imām al-Sādiq )a.s.( said:When a man wants to enter his father's room, he should ask for permission, but it is not necessary for a father to ask permission from his son.He ]then[ said:And he must ask for permission from his daughter and his sister when they are married. (2)

320:Imām al-Sādiq )a.s.( said:Those who are in your possession and those who have not reached puberty should ask permission in three times as Allah has commanded you.He who has reached puberty should not enter his mother's room, nor his sister's, or aunt's room or the rooms of other people without permission.Do not give permission for entry unless he greets. (3)

321:al-Kāfi, narrating from Muhammad ibn 'Ali al-Halabi who said: I asked Abu 'Abdullah ]al-Sādiq[ )a.s.(:Must a man ask permission to enter his father's room?

He )a.s.( answered:Yes.I used to ask permission from my father and my mother was not with him, but it was my father's wife.My mother died when I was young.They might be doing something in their privacy that I would not like to encounter, and nor would they like me to intrude.Giving greetings ]for asking for permission to enter[ is the most correct and the best way. (4)

F( The Danger Of A Child Seeing His Parents Copulate:
اشارة

322:The Prophet )s.a.w.( said:By He who owns my soul, if a man has interc ourse with his wife in a room where a little child is awake and can see them and can hear their voice and the sound of their breathing, that person will never prosper.If the child is

a boy, he will become an adulterer, and if it is a girl, she will become an adulteress. (5)

ص:179


1- (1).Da'ā'im al-Islām, vol.2, p.202, h.147, narrating from Imām al-Sādiq )a.s.( from his forefa thers )a.s.(.
2- (2) .al-Kāfi, vol.5, p.825, h.3, narrating from Abu Ayyub al-Khazzāz.Mishkāt al-Anwār, p.443, h.1011.
3- (3) .al-Kāfi, vol.5, p.925, h.1, narrating from Jarrāh al-Madā'ini.Mishkāt al-Anwār, p.243, h.7901.
4- (4) .al-Kāfi, vol.5, p.825, h.4.Tafsir Nur al-Thaqalayn, vol.3, p.685, h.68.
5- (5) .al-Kāfi, vol.5, p.005, h.2, narrating from Husain ibn Zaid from Imām al-Sādiq )a.s.(.'Awāli al-La'āli, vol.3, p.503, h.111, without 'and the sound of their breathing'.

323:الإمام علیّ علیه السلام: نَهی رَسولُ اللهِ ِ صلی الله علیه وآله أن یُجامِعَ الرَّجُلُ امرَأَتَهُ وَالصَّبِیُ ّ فِی المَهدِ یَنظُرُ إلَیهِما. (1)

324:الإمام الصادق علیه السلام: لا یُجامِعِ الرَّجُلُ امرَأَتَهُ ولا جارِیَتَهُ وفِی البَیتِ صَبِیٌ ّ؛فَإِنَّ ذلِکَ مِمَّا یورِثُ الزِّنا. (2)

ص:180


1- (1).الجعفریّات:ص 96، [1]النوادر للراوندی:ص 120 ح 129 [2] کلاهما عن الإمام الکاظم عن آبائه علیهم السلام
2- (2) .الکافی:ج 5 ص 499 ح 1 [3] عن ابن راشد عن أبیه،تهذیب الأحکام:ج 7 ص 414 ح 1655 عن أبی راشد عن أبیه.

323:Imām 'Ali )a.s.( said:The Prophet of Allah prohibited that a man has interco urse with his wife while there is a baby in the cradle and looks at them. (1)

324:Imām al-Sādiq )a.s.( said:At the time when there is a child in the room, a man should not have interc ourse with his wife or with his bound-maid, for this act is among the things that causes adultery thereafter. (2)

ص:181


1- (1).al-Ja'fariyāt, p.69.al-Nawādir, by al-Rāwandi, p.021, h.921.Both narrating from Imām al-Kāzim )a.s.( from his forefa thers )a.s.(.
2- (2) .al-Kāfi, vol.5, p.994, h.1, narrating from Ibn Rāshid from his father.Tahdhib al-Ahkām, vol.7, p.414, h.5561, narrating from Ibn Rāshid from his father.

ص:182

Some Words About Sex Education

Like all other aspects of the human being, sexual instinct is something that is in need of training, and every culture and ideology has a particular view about this kind of upbringing and education.From the viewpoint of Islam, sex education means providing the grounds of growth and education of the sexual drive in a manner that both sexual chastity is achieved and so is sexual wellbeing.This is one of the features of the viewpoint of religion that besides the sexual wellbeing of a person and his health, it also focuses on the aspect of sexual chastity.

Another important point is that the attempts to acquire these goals are not subject to reaching the age of puberty.According to religious teachings, sex education begins before the age of puberty and it starts from a very young age.Therefore, obtaining these goals in any age is in need of certain particular procedures and plans, and these are referred to in religious texts.The childhood period is the most important stage of life, and any mistake can lead to some irrepa rable future conseq uences.

Necessary Planning For Sexual Chastity
اشارة

Some families do not pay enough attention to the sexual affairs of their children for the reason that they think their children are still too young, even though many of the things that children see or hear have a det ermining impact on their sexual behavior in future.The sexual chastity and deviation both develop in childhood, and it should not be forgotten that learning in the childhood period is very effective.Whatever a child learns will be fixed and establi shed in him like a carving on a stone, and whatever is given to him he accepts.This is why Islam has paid attention to this part of the child's life and it

ص:183

has introduced some useful practical instruc tions which will be briefly pointed out here:

A-Covering The Private Parts

Looking at the private parts of a child and a child looking at the private parts of adults can be discussed from both a jurispr udential and an upbringing point of view.From a jurisp rudential point of view, it is not forbidden for a child to look at the private parts of an adult.It is also permis sible for an adult to look at the private parts of a child, as long it is not a lustful look.However, the effects of covering and exposing cannot be ignored.The child looking at other people's private parts or others looking at his private parts belittles the vulgarity of this action and brings about negligence and makes indecency something normal.However, children who have not encoun tered these issues have higher resistance against sexual deviation and enjoy a higher level of chastity.Therefore, it is mentioned in religious texts that it is recom mended that one should not look at a child's private parts nor should he be allowed to look at the private parts of others, and also not to take children into the bathroom in a way that private parts are exposed.

B-Kissing Of A Child By A Non-Mahram:

Even though it is not jurispr udentially prohibited for a child to be kissed by a non-mahram, but it does have a clear negative effect on a grown up child )who distin guishes between good and bad( Such things are recorded in the mind of a child and might be grounds for establi shing relations with non-mahrams in the future, making it difficult for him to observe chastity.Therefore, it is recomm ended that adults should not kiss children who are not mahram to them.

C-Reproa Ching The Playing With A Child\'s Private Parts:

Playing with the sexual organs of a child may cause sexual stimula tion and also premature puberty of the child.It leads to

ص:184

the sexual perversion of the child and brings about sexual irre gularity.Some Islamic narrations refer to this kind of playing as a branch of adultery, and such a harsh expression indicates the severe negative effect on the child.Therefore, in religious texts this action has been prohibited.

D-Separation Of Beds:

The use of one bed for grown up children to sleep may result in inappr opriate bodily contact, premature sexual stimul ation, and even lead to unlawful relatio nships.One of the plans of religion for preventing this impediment is the separation of sleeping arrang ements between brothers and sisters and boys and girls.

E-Avoiding Sexual Contacts Of The Parents In Front Of The Children:

The children's awareness of the parents' sexual relations is one of the factors that lead to sexual deviation.From the viewpoint of Islamic traditions, this practise has almost a certain and undeniable negative effect, and to prevent this, two solutions have been given:the child asking permission by the child to enter into the parents' room and their privacy, and the second is avoiding to practise any sexual contact in the presence of children.

ص:185

الفصل الرابع:أخلاقُ التَّربِیَةِ

1/4:الحَثُّ عَلی حُبِّ الأَوْلادِ وَالشَّفَقَةِ بِهِم

325:رسول الله صلی الله علیه وآله: مَن قَبَّلَ وَلَدَهُ کَتَبَ اللهُ ُ عزّ وجلّ لَهُ حَسَنَةً،ومَن فَرَّحَهُ فَرَّحَهُ اللهُ ُ یَومَ القِیامَةِ،ومَن عَلَّمَهُ القُرآنَ دُعِیَ بِالأبَوَینِ فَیُکسَیانِ حُلَّتَینِ یُضیءُ مِن نورِهِما وُجوهُ أهلِ الجَنَّةِ. (1)

326:عنه صلی الله علیه وآله: مَن بَکی صَبِیٌ ّ لَهُ فَأرضاهُ حَتّی یُسَکِّنَهُ،أعطاهُ اللهُ ُ عزّ وجلّ مِنَ الجَنَّةِ حَتّی یَرضی. (2)

327:الطبقات الکبری عن معاویة بن قرّة عن عمّه: أنَّهُ کانَ یَأتی النَّبِیَّ صلی الله علیه وآله بِابنِهِ فَیُجلِسُهُ بَینَ یَدَیهِ.فَقالَ لَهُ النَّبِیُ صلی الله علیه وآله تُحِبُّهُ؟قالَ:نَعَم،حُبّاً شَدیداً.ثُمَّ إنَّ الغُلامَ ماتَ،فَقالَ لَهُ النَّبِیُ ّ صلی الله علیه وآله:کَأَنَّکَ حَزِنتَ عَلَیهِ! قالَ:أجَل یا رسول الله.

قالَ:أفَما یَسُرُّکَ إذا أدخَلَکَ اللهُ ُ الجَنَّةَ أن تَجِدَهُ عَلی بابٍ مِن أبوابِها فَیَفتَحُهُ لَکَ؟قالَ:بَلی.

قالَ:فَإِنَّهُ کَذلِکَ إن شاءَ اللهُ ُ. (3)

ص:186


1- (1).الکافی:ج 6 ص 49 ح 1 [1] عن الفضل بن أبی قرّة عن الإمام الصادق علیه السلام،عدّة الداعی:ص 79. [2]
2- (2) الفردوس:ج 3 ص 549 ح 5715 عن ثوبان.
3- (3) .الطبقات الکبری:ج 7 ص 32، [3]اُسد الغابة:ج 6 ص 366 الرقم 6477 [4] نحوه.

CHAPTER FOUR:THE ETHICS OF UPBRINGING

4/1:ENCOURA GEMENT OF THE LOVE FOR CHILDREN AND HAVING SYMPATHY FOR THEM

325:The Prophet )s.a.w.( said:Allah will write a reward for he who kisses his child, and Allah will bring happiness on Judgement Day to he who makes his child happy, and he who teaches him the Qurān, his parents will be called upon ]in the Hereafter[ and they will be clothed with two garments of light which will brighten the faces of the people of Heaven. (1)

326:The Prophet )s.a.w.( said:If a person makes his crying child so pleased that he becomes silent, Allah will grant that person so much bounties of Heaven until he becomes pleased. (2)

327:al-Tabaqāt al-Kubrā, narrating from Mu'āwiyah ibn Qurrah, from his uncle, who said:I used to visit the Prophet )s.a.w.( along with my son and would make him sit in front of him )s.a.w.(.Once, the Prophet )s.a.w.( said:Do you love him?I said:Yes, very much.

Later that boy passed away and the Prophet )s.a.w.( told me:It seems that you have become sad upon his death, have you not?

I said:Yes, I have, O Messenger of Allah!

He )s.a.w.( said:Will you not be happy when Allah admits you in Heaven and you will find your son at one of the doors of Paradise which he will open for you?

I answered:Yes.

He )s.a.w.( said:Verily you will be in such a state, by the will of Allah. (3)

ص:187


1- (1).al-Kāfi, vol.6, p.94 h.1, narrating from al-Fadl ibn Abu Qurrah from Imām al-Sādiq )a.s.(.'Uddah al-Dā'i, p.97.
2- (2) .al-Firdaws, vol.3, p.945, h.5175, narrating from Thawbān.
3- (3) .al-Tabaqāt al-Kubrā, vol.7, p.23.Usd al-Ghābah, vol.6, p.663, no.7746.

328:تاریخ دمشق عن واثلة بن الأسقع أنَّ رَسولَ الله صلی الله علیه وآله خَرَجَ عَلی عُثمانَ بنِ مَظعونٍ ومَعَهُ صَبِیٌ ّ لَهُ صَغیرٌ یَلثِمُهُ،فَقالَ:أتُحِبُّهُ یا عُثمانُ؟!

قالَ:إی وَاللهِ ِ یا رَسولَ اللهِ ِ،إنِّی لَأُحِبُّهُ

قالَ:أفَلا أزِیدُکَ لَهُ حُبّاً؟!

قالَ:بَلی،فِداکَ أبی واُمِّی

قالَ:إنَّهُ مَن تَرَضَّی لَهُ صَغیراً مِن نَسلِهِ حَتّی یَرضی،تَرَضَّاهُ اللهُ یَومَ القِیامَةِ حَتّی یَرضی. (1)

329:حلیة الأولیاء عن أنس: أنَّ امرَأَةً دَخَلَت عَلی عائِشَةَ ومَعَها صَبِیّانِ لَها،فَأَعطَتها عائِشَةُ ثَلاثَ تَمراتٍ،فَأعطَت کُلَّ صَبِیٍ ّ مِنهما تَمرَةً،فَأکَلَ الصَّبِیّانِ تَمرَتَیهِما ثُمَّ نَظَرا إلی أُمِّهِما،فَأَخَذَتِ التَّمرَةَ فَشَقَّتها نِصفَینِ فَأَعطَت ذا نِصفاً وذا نِصفاً.

فَدَخَلَ النَّبِیُ ّ صلی الله علیه وآله فَأَخَبَرَتهُ عائِشَةُ،فَقالَ لَها النَّبِیُ ّ صلی الله علیه وآله:ما أعجَبَکِ مِن ذلِکَ؟فَإِنَّ اللهَ َ قَد رَحِمَها بِرَحمَتِها صَبِیَّیها. (2)

330:الإمام الصادق علیه السلام: إنَّ اللهَ َ لَیَرحَمُ العَبدَ لِشِدَّةِ حُبِّهِ لِوَلَدِهِ. (3)

331:عنه علیه السلام: قالَ موسَی بنُ عِمرانَ علیه السلام:یا رَبِّ،أیُ الأعمالِ أفضَلُ عِندَکَ؟

فَقالَ:حُبُّ الأَطفالِ،فَإِنِّی فَطَرتُهُم عَلی تَوحیدی،فَإِن أَمَتُّهُم أدخَلتُهُم بِرَحمَتِی جَنَّتی. (4)

ص:188


1- (1).تاریخ دمشق:ج 52 ص 363 ح 11070،کنز العمّال:ج 16 ص 585 ح 45958.
2- (2) .حلیة الأولیاء:ج 2 ص 231، [1]الأدب المفرد:ص 40 ح 89 [2] نحوه.
3- (3) .الکافی:ج 6 ص 50 ح 5 [3] عن ابن أبی عمیر عمّن ذکره،کتاب من لا یحضره الفقیه:ج 3 ص 482 ح 4695.
4- (4) .المحاسن:ج 1 ص 457 ح 1057، [4]مکارم الأخلاق:ج 1 ص 505 ح 1751 [5] کلاهما عن المساور،بحار الأنوار:ج 104 ص 97 ح 57. [6]

328:Tārikh Dimashq, narrating from Wāthilah ibn al-Asqa' who said: The Messenger of Allah )s.a.w.( went to 'Uthmān ibn Maz'un who had a small child with him that he kissed, and the Prophet )s.a.w.( said to him:'Uthmān, do you love him?

He answered:By Allah, yes I do love him, O Messenger of Allah.

He )s.a.w.( said:Do you want me to increase your love for him?

'Uthmān said:Yes.May my parents be your ransom!

He )s.a.w.( said:Indeed he who makes a child from his generation pleased so that he becomes happy, Allah will make him pleased on Judgment Day until he becomes happy. (1)

329:Hilyah al-Awliyā', narrating from 'Anas who said: A woman went to visit 'A'ishah along with her two children and 'A'ishah gave three dates to her and she gave each of her children one date.They ate their own date and then started looking at their mother.She took the ]remaining[ date and cut it in half and gave half to one child and the second half to the other.The Messenger of Allah )s.a.w.( arrived and 'A'ishah informed him of the event, and the Prophet )s.a.w.( said:Why are you surprised from this action?Verily Allah will shower His mercy upon her for the sake of her mercy upon her two children. (2)

330:Imām al-Sādiq )a.s.( said:Allah will be merciful to His servant for his intense love for his child. (3)

331:Imām al-Sādiq )a.s.( said:Musā ibn 'Imrān (4) )a.s.( said:O Lord! Which act do You consider to be the best?

Allah Almighty said:The love for children, for I have created them with their conviction in My Unity, and if I make them die, I will admit them into Paradise with My mercy. (5)

ص:189


1- (1).Tārikh Dimashq, vol.25, p.363, h.07011.Kanz al-'Ummāl, vol.61, p.585, h.85954.
2- (2) .Hilyah al-Awliyā', vol.2, p.132.al-Adab al-Mufrad, p.04, h.98.
3- (3) .al-Kāfi, vol.6, p.05, h.5, narrating from Ibn Abu 'Umair from someone who narrated it.Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.284, h.5964.
4- (4) .Prophet Moses.
5- (5) .al-Mahāsin, vol.1, p.754, h.7501.Makārim al-Akhlāq, vol.1, p.505, h.1571.Both narrating from al-Masāwir.Bihār al-Anwār, vol.401, p.79, h.75.

2/4:سِیرَةُ النَّبِیِ ّ فِی الشَّفَقَةِ بِالأطفالِ وتَکریمِهِم

332:مسند ابن حنبل عن الولید بن عقبة: لَمّا فَتَحَ رَسولُ اللهِ ِ صلی الله علیه وآله مَکَّةَ،جَعَلَ أهلُ مَکَّةَ یَأتونَهُ بِصِبیانِهِم فَیَمسَحُ عَلی رُؤوسِهِم ویَدعو لَهُم. (1)

333:صحیح مسلم عن عمرو بن سعید عن أنس: ما رَأیتُ أحَداً کانَ أرحَمَ بِالعِیالِ مِن رَسولِ اللهِ صلی الله علیه وآله،قالَ:کانَ إبراهیمُ مُستَرضَعاً لَهُ فی عَوالی المَدینَةِ (2)،فَکانَ یَنطَلِقُ ونَحنُ مَعَهُ فَیَدخُلُ البَیتَ وإنَّهُ لَیُدَّخَنُ،وکانَ ظِئرُهُ (3)قَیناً (4)،فَیَأخُذُهُ فَیُقَبِّلُهُ،ثُمَّ یَرجِعُ.

قالَ عَمرٌو:فَلَمّا تُوُفِّیَ إبراهیمُ،قالَ رَسولُ اللهِ ِ صلی الله علیه وآله:إنَّ إبراهیمَ ابنی،وإنَّه ماتَ فی الثَّدی،وإنَّ لَهُ لَظِئرَینِ تُکمِلانِ رَضاعَهُ فِی الجَنَّةِ. (5)

334:صحیح مسلم عن عبد الله بن جعفر: کانَ رَسولُ اللهِ ِ صلی الله علیه وآله إذا قَدِمَ مِن سَفَرٍ تُلُقِّیَ بِصِبیانِ أهلِ بَیتِهِ. (6)

335:مسند ابن حنبل عن عروة: کانَ [رَسولُ اللهِ ِ صلی الله علیه وآله ] یُستَقبَلُ بالصِّبیانِ إِذا جاءَ مِن سَفَرٍ. (7)

ص:190


1- (1).مسند ابن حنبل:ج 5 ص 517 ح 16379، [1]المستدرک علی الصحیحین:ج 3 ص 107 ح 4546.
2- (2) .کانت المنطقة الواقعة فی أعلی المدینة تسمّی«العوالی»وما تزال تعرف بهذا الاسم حتّی الیوم،والکثیر من بساتین المدینة ونخلها تقع فی هذا الموضع.
3- (3) .الظِئْرُ:المُرضِعَةُ غیر ولدها.ویقع علی الذکر والاُنثی ( النهایة:ج 3 ص 154« [2]ظأر»).
4- (4) .القِیانُ:الإماءُ والعَبیدُ ( النهایة:ج 4 ص 135«قین»).
5- (5) صحیح مسلم:ج 4 ص 1808 ح 63،صحیح ابن حبان:ج 15 ص 400 ح 6950.
6- (6) .صحیح مسلم:ج 4 ص 1885 ح 66،السنن الکبری:ج 5 ص 427 ح 10374. [3]
7- (7) .مسند ابن حنبل:ج 5 ص 454 ح 16129. [4]

4/2:THE PROPHET\'S CONDUCT IN KINDNESS TO CHILDREN AND DIGNIFYING THEM

332:Musnad Ibn Hanbal, narrating from Walid ibn 'Uqbah who said:When the Prophet of Allah )s.a.w.( conquered Mecca, the people of Mecca came to him with their children and he patted them over their heads and prayed for them. (1)

333:Sahih Muslim, narrating from 'Amr ibn Sa'id from 'Anas ibn Mālik who said:I never saw someone more affect ionate to his family than the Messenger of Allah )s.a.w.(.Ibrāhim ]the Prophet's son[ had a wet-nurse in 'Awāli in Medina and the Prophet )s.a.w.( used to go there and we would accompany him.He entered the house and the wet-nurse who was a servant had burnt incense that gave the house a sweet scent.The Prophet )s.a.w.( would pick Ibrāhim up, kiss him and go back home.

'Amr said:When Ibrāhim passed away, the Messenger of Allah )s.a.w.( said:Ibrāhim was my son, though he died while he was still a suckling infant, but he has two wet-nurses in Heaven who will complete his suckling period. (2)

333:Sahih Muslim, narrating from 'Abdullah ibn Ja'far who said: Whenever the Messenger of Allah )s.a.w.( returned from a journey, he would first visit the children of his family. (3)

335:Musnad Ibn Hanbal, narrating from 'Urwah who said: When the Prophet of Allah )s.a.w.( returned from a journey, he would be received by the children. (4)

ص:191


1- (1).Musnad Ibn Hanbal, vol.5, p.715, h.97361.al-Mustadrak 'alā al-Sahihain, vol.3, p.701, h.6454.
2- (2) .Sahih Muslim, vol.4, p.8081, h.36.Sahih Ibn Habbān, vol.51, p.004, h.0596.
3- (3) .Sahih Muslim, vol.4, p.5881, h.66.al-Sunan al-Kubrā, vol.5, p.724, h.47301.
4- (4) .Musnad Ibn Hanbal, vol.5, p.454, h.92161.

336:المحجّة البیضاء: کانَ صلی الله علیه وآله یَقدِمُ مِنَ السَّفَرِ فَیَتَلَقّاهُ الصِّبیانُ فَیَقِفُ لَهُم،ثُمَّ یَأمُرُ بِهِم فَیُرفَعونَ إِلَیهِ،فَیَرفَعُ مِنهُم بَینَ یَدَیهِ ومِن خَلفِهِ،ویَأمُرُ أصحابَهُ أن یَحمِلُوا بَعضَهُم،فَرُبَّما یَتَفاخَرُ الصِّبیانُ بَعدَ ذلِکَ فَیَقولُ بَعضُهُم لِبَعضٍ:حَمَلَنِی رَسولُ اللهِ صلی الله علیه وآله بَینَ یَدَیهِ،وحَمَلَکَ أنتَ وَراءَهُ،ویَقولُ بَعضُهُم:أمَرَ أصحابَهُ أن یَحمِلوکَ وَراءَهُم. (1)

337:المناقب لابن شهر آشوب عن عبدالعزیز بإسناده عن النبیّ صلی الله علیه وآله: أنَّه کان جالساً فَأَقبَلَ الحَسَنُ وَالحُسَینُ علیهما السلام فَلَمّا رَآهُمَا النَّبِیُ ّ صلی الله علیه وآله قامَ لَهُما وَاستَبطَأَ بُلوغَهُما إلَیهِ،فَاستَقبَلَهُما وحَمَلَهُما عَلی کَتِفَیهِ وقالَ:نِعمَ المَطِیُّ مَطِیُّکُما،ونِعمَ الرّاکِبانِ أَنتُما،وأبوکُما خَیرٌ مِنکُما. (2)

3/4:التَّسلیمُ عَلَی الصِّبیانِ

338:کنز العمّال عن أنس کانَ[ صلی الله علیه وآله ] یَمُرُّ بِالصِّبیانِ فَیُسَلِّمُ عَلَیهِم. (3)

339:سنن الترمذی عن أنس: کُنتُ مَعَ رَسولِ اللهِ ِ صلی الله علیه وآله فَمَرَّ عَلَی صِبیانٍ فَسَلَّمَ عَلَیهِم. (4)

340:مکارم الأخلاق عن أنس: إنَّ رَسولَ اللهِ ِ صلی الله علیه وآله مَرَّ عَلَی صِبیانٍ فَسَلَّمَ عَلَیهِم وهُوَ مُغِذٌّ (5). (6)

ص:192


1- (1).المحجّة البیضاء:ج 3 ص 366.
2- (2) .المناقب لابن شهر آشوب:ج 3 ص 388 [1] وراجع:ذخائر العقبی:ص 226. [2]
3- (3) .کنز العمّال:ج 7 ص 156 ح 18497 نقلاً عن البخاری عن أنس.
4- (4) .سنن الترمذی:ج 5 ص 57 ح 2696.
5- (5) .فی المصدر:«مغد»والتصویب من بحار الأنوار.والإغذاذ فی السیر:الإسراع ( الصحاح:ج 2 ص 567«غذذ»).
6- (6) .مکارم الأخلاق:ج 1 ص 47 ح 5، [3]بحار الأنوار:ج 16 ص 229. [4]

336:al-Mahajjah al-Baydā': When the Prophet )s.a.w.( returned from a journey and children would meet him, the Prophet )s.a.w.( would stop for their sake and then he would ask them to climb on his back.Some of them climbed from the front and others from his back.He )s.a.w.( also ordered his companions to carry the rest of the children.It happened that after this event the children boasted and said to each other:The Prophet of Allah carried me in his arms and carried you on his back, and others would say:He told his companions to put you on their backs. (1)

337:al-Manāqib, narrating from Ibn Shahr Ashub, from 'Abd al-'Aziz in his chain of narrations from the Prophet )s.a.w.( that: He )s.a.w.( was sitting down and Hasan and Husain entered, when he saw them he stood up for them, but they were slow in arriving, so he went towards them to receive them and he carried them on his shoulders, saying:What a good mount your mount is, and what good riders you are! And your father is better than you. (2)

4/3:GREETING CHILDREN

338:Kanz al-'Ummāl, narrating from 'Anas who said: Whenever the Messenger of Allah )s.a.w.( passed by children, he would greet them. (3)

339:Sunan al-Tirmidhi, narrating from 'Anas who said: I was with the Messenger of Allah )s.a.w.( when he passed by some children and he greeted them. (4)

340:Makārim al-Akhlāq, narrating from 'Anas who said: When the Messenger of Allah )s.a.w.( met a group of children, he would greet them, even though he was in a hurry. (5)

ص:193


1- (1).al-Mahajjah al-Baydā', vol.3, p.663.
2- (2) .al-Manāqib by Ibn Shahr Ashub, vol.3, p.883.Dhakhā'ir al-'Uqbā, p.622.
3- (3) .Kanz al-'Ummāl, vol.7, p.651, h.79481, narrating from al-Bukhāri from 'Anas.
4- (4) .Sunan al-Tirmidhi, vol.5, p.75, h.6962.
5- (5) .Makārim al-Akhlāq, vol.1, p.74, h.5.Bihār al-Anwār, vol.61, p.922.

341:رسول الله صلی الله علیه وآله: خَمسٌ لا أدَعُهُنَّ حَتَّی المَماتِ:الأکلُ عَلَی الحَضیضِ (1)مَعَ العَبیدِ،ورُکوبِیَ الحِمارَ مُؤَکَّفاً (2)،وحَلبُ العَنزِ بِیَدی،ولُبسُ الصّوفِ،وَالتَّسلیمُ عَلَی الصِّبیانِ؛لِتَکونَ سُنَّةً مِن بَعدِی. (3)

342:صحیح ابن حبان عن أنس: أنَّ النبیَّ صلی الله علیه وآله:کانَ یَزورُ الأنصارَ ویُسَلِّمُ عَلی صِبیانِهِم ویَمسَحُ رُؤوسَهُم. (4)

4/4:ذَمُّ عَدَمِ المَحَبَّةِ لِلأَطفالِ

343:صحیح مسلم عن عائشة: قَدِمَ ناسٌ مِنَ الأعرابِ عَلی رَسولِ اللهِ ِ صلی الله علیه وآله فَقالوا:أتُقَبِّلونَ صِبیانَکُم؟فَقالوا:نَعَم،فَقالوا:لکِنَّا وَاللهِ ِ ما نُقَبِّلُ.

فَقالَ رَسولُ اللهِ صلی الله علیه وآله:وأملِکُ إن کانَ اللهُ ُ نَزَعَ مِنکُمُ الرَّحمَةَ! (5)

344:الأدب المفرد عن أبی هریرة: قَبَّلَ رَسولُ اللهِ ِ صلی الله علیه وآله حَسَنَ بنَ عَلِیٍ ّ علیه السلام،وعِندَهُ الأَقرَعُ بنُ حابِسٍ التَّمیمیُ ّ جالِسٌ.

فَقالَ الأَقرَعُ:إنَّ لی عَشَرَةً مِنَ الوُلدِ ما قَبَّلتُ مِنهُم أحَداً!

فَنَظَرَ إلَیهِ رَسولُ اللهِ صلی الله علیه وآله ثُمَّ قَالَ:مَن لا یَرحَم لا یُرحَمُ. (6)

ص:194


1- (1).الحَضیض:الأرض ( لسان العرب:ج 7 ص 137«حضض»).
2- (2) .الأُکافَ والإکافُ:شِبهُ الرِّحالِ والأقتابِ ( لسان العرب:ج 9 ص 8«أکف»).
3- (3) .الخصال:ص 271 ح 12 عن إسماعیل بن زیاد،عیون أخبار الرضا علیه السلام:ج 2 ص 81 ح 14 [1] عن العباس بن هلال عن الامام الرضا علیه السلام عن آبائه علیهم السلام.
4- (4) .صحیح ابن حبان:ج 2 ص 206 ح 459،موارد الظمآن:ص 526 ح 2145.
5- (5) .صحیح مسلم:ج 4 ص 1808 ح 64،سنن ابن ماجة:ج 2 ص 1209 ح 3665.
6- (6) .الأدب المفرد:ص 41 ح 91، [2]مسند ابن حنبل:ج 3 ص 96 ح 7653. [3]

341:The Prophet )s.a.w.( said:There are five things that I will not leave doing until I die:eating food on the ground with the servants, riding on a donkey that has a packsaddle, milking a goat with my own hands, wearing woollen clothes, and greeting children so that it becomes a tradition )sunnah( after me. (1)

342:Sahih ibn Habbān, narrating from 'Anas who said: The Prophet of Allah used to visit the Ansār, greet their children and pat their heads. (2)

4/4:WARNING AGAINST DISLIKING CHILDREN

343:Sahih Muslim, narrating from 'A'ishah who said: A group of Bedouins came to the Messenger of Allah )s.a.w.( and said:Do you ]Muslims[ kiss your children?

They ]the Muslims[ said:Yes.

Then the Bedouins said:By Allah! We do not kiss them.

The Messenger of Allah )s.a.w.( said:What can I do if Allah has taken mercy away from your hearts? (3)

344:al-Adab al-Mufrad, narrating from Abu Hurayrah who said: At the time when al-Aqra' ibn Hābis al-Tamimi was sitting at the presence of the Messenger of Allah )s.a.w.(, the Prophet kissed Hasan ibn ' Ali.al-Aqra' said:I have ten children, none of whom I have ever kissed.

The Prophet of Allah )s.a.w.( cast a glance at him and then said:He who does not show compassion, will not see compassion. (4)

ص:195


1- (1).al-Khisāl, p.172, h.21, narrating from Ismā'il ibn Ziyād.'Uyun Akhbār al-Ridā )a.s.(, vol.2, p.18, h.41, narrating from al-'Abbās ibn Hilāl from Imām al-Ridā )a.s.( fron his foref athers )a.s.(.
2- (2) .Sahih Ibn Habbān, vol.2, p.602, h.954.Mawārid al-Zam'ān, p.625, h.5412.
3- (3) .Sahih Muslim, vol.4, p.8081, h.46.Sunan Ibn Mājah, vol.2, p.9021, h.5663.
4- (4) .al-Adab al-Mufrad, p.14, h.19.Musnad Ibn Hanbal, vol.3, p.69, h.3567.

345:الإمام الصادق علیه السلام: جاءَ رَجُلٌ إلَی النَّبِیِ ّ صلی الله علیه وآله فَقالَ:ما قَبَّلتُ صَبِیّاً قَطُّ.فَلَمّا وَلّی قالَ رَسولُ اللهِ ِ صلی الله علیه وآله:هذا رَجُلٌ عِندِی أنَّهُ مِن أهلِ النّارِ. (1)

5/4:نِطاقُ المَحَبَّةِ بِالأَولادِ

(یا أَیُّهَا الَّذِینَ آمَنُوا لا تُلْهِکُمْ أَمْوالُکُمْ وَ لا أَوْلادُکُمْ عَنْ ذِکْرِ اللّهِ وَ مَنْ یَفْعَلْ ذلِکَ فَأُولئِکَ هُمُ الْخاسِرُونَ ). 2

(یا أَیُّهَا الَّذِینَ آمَنُوا إِنَّ مِنْ أَزْواجِکُمْ وَ أَوْلادِکُمْ عَدُوًّا لَکُمْ فَاحْذَرُوهُمْ وَ إِنْ تَعْفُوا وَ تَصْفَحُوا وَ تَغْفِرُوا فَإِنَّ اللّهَ غَفُورٌ رَحِیمٌ ). 3

346:رسول الله صلی الله علیه وآله-فی مَوعِظَتِهِ لاِبنِ مَسعودٍ- یَا بنَ مَسعودٍ،لا تَحمِلَنَّکَ الشَّفَقَةُ عَلی أهلِکَ ووُلدِکَ عَلَی الدُّخولِ فِی المَعاصِی وَالحَرامِ،فَإِنَّ اللهَ َ تَعالی یَقولُ: (یَوْمَ لا یَنْفَعُ مالٌ وَ لا بَنُونَ * إِلاّ مَنْ أَتَی اللّهَ بِقَلْبٍ سَلِیمٍ ) 4. 5

347:سنن الترمذی عن ابن عبّاس-لمّا سَألَهُ رَجُلٌ عَن هذهِ الآیةِ: (یا أَیُّهَا الَّذِینَ آمَنُوا إِنَّ مِنْ أَزْواجِکُمْ وَ أَوْلادِکُمْ عَدُوًّا لَکُمْ فَاحْذَرُوهُمْ ) - هؤُلاءِ رِجالٌ أسلَموا مِن أهلِ مَکَّةَ وأرادوا أن یَأتُوا النَّبِیَ ّ صلی الله علیه وآله،فَأَبی أزواجُهُم وأولادُهُم أن یَدَعوهُم أن یَأتوا رَسولَ الله صلی الله علیه وآله،فَلَمّا أتَوا رَسولَ الله صلی الله علیه وآله رَأَوا النّاسَ قَد فَقِهوا فِی الدِّینِ هَمّوا أن

ص:196


1- (1).الکافی:ج 6 ص 50 ح 7، [1]تهذیب الأحکام:ج 8 ص 113 ح 391.

345:Imām al-Sādiq )a.s.( said:A man once came to the Prophet )s.a.w.( and said:I have never kissed a child.When he left, the Messenger of Allah )s.a.w.( said:This is someone who, in my view, is one of the people of Hell. (1)

4/5:THE BOUNDARIES OF LOVE TOWARDS CHILDREN

O you who believe! Let not your wealth, or your children, divert you from the reme mbrance of Allah; and whoever does that, these are the losers. (2)

O you who believe! Surely from your wives and your children there is an enemy to you; therefore beware of them; and if you pardon and forbear and forgive, then surely Allah is Forgiving, Merciful. (3)

346:The Prophet of Allah )s.a.w.( said,-while giving advice to 'Abdullah ibn Mas'ud-:O Ibn Mas'ud! Your sympathy to your family and children should not drive you to disobe dience ]to Allah[ and to unlawful things, for Allah the Exalted says in regard to Judgment Day:The Day whereon neither wealth nor sons will avail, 'Except for him who comes to Allah with a safe heart. (4) (5)

347:Sunan al-Tirmidhi, narrating from Ibn 'Abbās that a person had once asked him about the verse:O you who believe! Surely from your wives and your children there is an enemy to you; therefore beware of them; (6)

He answered: There were some people from Mecca who had embraced Islam and they wanted to go to the Prophet )s.a.w.(, but their wives and children did not let them leave to visit him )s.a.w.(.When they finally came to meet the Messenger of Allah )s.a.w.(, they saw that people had become knowled geable in religion and people wanted to punish them, but Allah sent down the verse:

ص:197


1- (1).al-Kāfi, vol.6, p.05, h.7.Tahdhib al-Ahkām, vol.8, p.311, h.193.
2- (2) .Qurān, 36:9.
3- (3) .Qurān, 46:41.
4- (4) .Qurān, 62:88,98.
5- (5) .Makārim al-Akhlāq, vol.2, p.953, h.0662, narrating from Ibn Mas'ud.Bihār al-Anwār, vol.77, p.801, h.1.
6- (6) .Qurān, 46:41.

یُعاقِبوهُم،فَأنزَلَ اللهُ عزّ وجلّ: (یا أَیُّهَا الَّذِینَ آمَنُوا إِنَّ مِنْ أَزْواجِکُمْ وَ أَوْلادِکُمْ عَدُوًّا لَکُمْ فَاحْذَرُوهُمْ ). 1

348:الإمام علیّ علیه السلام-لِبَعضِ أصحابِهِ- لا تَجعَلَنَّ أکثَرَ شُغلِکَ بِأهلِکَ ووَلَدِکَ،فَإِن یَکُن أهلُکَ ووَلَدُکَ أولِیاءَ اللهِ فَإِنَّ اللهِ َ لا یُضیعُ أولِیاءَهُ،وإن یَکونوا أعداءَ اللهِ فَمَا هَمُّکَ وشُغلُکَ بِأعداءِ اللهِ ! (1)

349:مستدرک الوسائل: قیلَ:لَما کانَ العَبّاسُ وزَینَبُ وَلَدَی عَلِیٍ ّ علیه السلام صَغیرَینِ،قالَ عَلِیٌّ لِلعَبّاسِ:قُل:واحِدٌ،فَقال:واحِدٌ،فَقالَ:قُل:اثنانِ،قالَ:أستَحی أن أقولَ بِاللِّسانِ الّذی قُلتُ واحِدٌ:اثنانِ.فَقَبَّلَ عَلِیٌ علیه السلام عَینَیهِ،ثُمَّ التَفَتَ إلی زَینَبَ وکانَت عَلی یَسارِهِ وَالعبَّاسُ عَن یَمینِهِ،فَقالَت:یا أَبَتاهُ أتُحِبُّنا؟قالَ:نَعَم یا بُنیَ،أولادُنا أکبادُنا.

فَقالَت:یا أبَتاهُ،حُبَّانِ لا یَجتَمِعانِ فی قَلبِ المُؤمِنِ،حُبُّ اللهِ ِ وحُبُّ الأولادِ،وإن کانَ لابُدَّ لَنا فَالشَّفَقَةُ لَنا وَالحُبُّ للهِ ِِ خالِصاً.

فَازدادَ عَلِیٌّ علیه السلام بِهِما حُبَّاً. (2)

350:مستدرک الوسائل: کانَ لِعَلِیِ ّ بنِ أبی طالِبٍ علیه السلام ابنٌ وبِنتٌ،فَقَبَّلَ الابنَ بَینَ یَدَی البِنتِ،فَقالَت:أتُحِبُّهُ یا أبَه؟قالَ:بَلی،قالَت:ظَنَنتُ أنَّکَ لا تُحِبُّ أحَداً مِن دونِ اللهِ ِ.فَبَکی،ثُمَّ قالَ:الحُبُّ للهِ،وَالشَّفَقَةُ لِلأولادِ. (3)

ص:198


1- (2) .نهج البلاغة:الحکمة 352، [1]مشکاة الأنوار:ص 159 ح 401، [2]بحار الأنوار:ج 104 ص 73 ح 20. [3]
2- (3) .مستدرک الوسائل:ج 15 ص 215 ح 18040 [4] نقلاً عن مجموعة الشهید.
3- (4) .مستدرک الوسائل:ج 15 ص 171 ح 17898 [5] نقلاً عن قطب الدین الراوندی فی لبّ اللباب.

O you who believe! Surely from your wives and your children there is an enemy to you; therefore beware of them;. (1)

348:Imām 'Ali )a.s.( said,-to one of his companions-:Do not let your wife and children become your entire concern, for if your wife and children are the friends )awliyā'( of Allah, He will not neglect the life of His friends, and if they are the enemies of Allah why should you be concerned and preocc upied with the enemies of Allah? (2)

349:Mustadrak al-Wasā'il: It is said that when Imām 'Ali's two children 'Abbās and Zainab were infants, the Imām had said to 'Abbās:Say one.He said:One.He )a.s.( said:Say two.He said:I feel shy to say two with the tongue I have used to say 'one'.Imām 'Ali )a.s.( kissed him on his eyes and then turned to Zainab while she was on his left side and 'Abbās on his right.

Zainab said:Dear father! Do you love us?

He said:Yes, my child! Our children are our livers.

She said:O father! Two loves cannot exist in a believer's heart:the love of Allah and the love of children, and if it is a must, then let it be that sympathy is for us and pure love is for Allah.After this, 'Ali's love for them increased. (3)

350:Mustadrak al-Wasā'il, narrating that 'Ali ibn Abu Tālib )a.s.( had a son and a daughter and he once kissed his son in front of his daughter.The daughter said:O father! Do you love him?He )a.s.( said:Yes.She said:I thought you love none but Allah.He wept and then said:Love is for Allah and compassion is for children. (4)

ص:199


1- (1).Sunan al-Tirmidhi, vol.5, p.914, h.7133.al-Mu'jam al-Kabir, vol.11, p.022, h.02711.
2- (2) .Nahj al-Balāghah, Wise Saying 253.Mishkāt al-Anwār, p.951, h.104.Bihār al-Anwār, vol.401, p.37, h.02.
3- (3) .Mustardak al-Wasā'il, vol.51, p.512, h.04081.
4- (4) .Mustardak al-Wasā'il, vol.51, p.171, h.89871.

351:الإمام الصادق علیه السلام: قالَ والِدی علیه السلام:وَاللهِ ِ إنِّی لَاُصانِعُ بَعضَ وُلدِی واُجلِسُهُ عَلی فَخِذِی واُکثِرُ لَهُ المَحَبَّةَ،واُکثِرُ لَهُ الشُّکرَ،وإنَّ الحَقَّ لِغَیرِهِ مِن وُلدِی،ولکِن مُحافَظَةً عَلَیهِ مِنهُ ومِن غَیرِهِ؛لِئَلّا یَصنَعوا بِهِ ما فَعَلَ بِیوسُفَ (1)إخوَتُهُ،وما أنزَلَ اللهُ ُ سورَةَ یوسُفَ إلّا أمثالاً لِکَیلا یَحسُدَ بَعضُنا بَعضاً کَما حَسَدَ بیوسُفَ (2)إخوَتُهُ وبَغَوا عَلَیهِ. (3)

6/4:العَدلُ بَینَ الأَولادِ

352:رسول الله صلی الله علیه وآله: سَوّوا بَینَ أولادِکُم فِی العَطِیَّةِ،فَلَو کُنتُ مُفَضِّلاً أحَداً لَفَضَّلتُ النِّساءَ. (4)

353:عنه صلی الله علیه وآله: اعدِلُوا بَینَ أولادِکُم فِی العَطِیَّةِ. (5)

354:عنه صلی الله علیه وآله: اعدِلُوا بَینَ أولادِکُم فی النُّحلِ،کَما تُحِبُّونَ أن یَعدِلوا بَینَکُم فِی البِرِّ وَاللُّطفِ. (6)

355:عنه صلی الله علیه وآله: إنَّ اللهَ َ تَعالی یُحِبُّ أن تَعدِلوا بَینَ أولادِکُم حَتّی فِی القُبَلِ. (7)

356:العیال عن الحسن: بَینا رَسولُ اللهِ ِ صلی الله علیه وآله یُحَدِّثُ أصحابَهُ إذ جاءَ صَبِیٌ ّ حَتَّی انتَهی إلی أبیهِ فی ناحِیَةِ القَومِ،فَمَسَحَ رَأسَهُ وأقعَدَهُ عَلی فَخِذِهِ الیُمنی.قالَ:فَلَبِثَ قَلیلاً فَجاءَت ابنَةٌ لَهُ حَتَّی انتَهَت إلَیهِ،فَمَسَحَ رَأسَها وأقعَدَها فِی الأرضِ.

ص:200


1- (1).فی المصدر:«وإخوته»،وما أثبتناه هو الصحیح.
2- (2) .فی بحار الأنوار:« [1]یوسف»بدل«بیوسف»،وهو الصحیح.
3- (3) .تفسیر العیاشی:ج 2 ص 166 ح 2، [2]بحار الأنوار:ج 74 ص 78 ح 74. [3]
4- (4) .السنن الکبری:ج 6 ص 294 ح 12000،المعجم الکبیر:ج 11 ص 280 ح 11997 کلاهما عن ابن عبّاس.
5- (5) .صحیح البخاری:ج 2 ص 913 عن ابن عباس.
6- (6) .صحیح ابن حبّان:ج 11 ص 503 ح 5104 عن النعمان بن بشیر،مکارم الأخلاق:ج 1 ص 473 ح 1624. [4]
7- (7) .کنز العمّال:ج 16 ص 445 ح 45350 نقلاً عن ابن النجّار عن النعمان بن بشیر.

351:Imām al-Sādiq )a.s.( said:My father )a.s.( said:By Allah! I act with one of my children and make him sit on my knees, show him much affection and thank him a lot, even though it is the right of the other child; but I do so for the sake of protecting him from that child and from others, so that they might not do the same thing against him as the brothers of Yusuf )a.s.( did to him.Allah sent down the Chapter of Yusuf as an example so that some of us do not feel envy towards others as Yusuf's brothers envied and wronged him. (1)

4/6:JUSTICE BETWEEN CHILDREN

اشارة

352:The Prophet )s.a.w.( said:Observe equality between your children when giving gifts, and if I were to give prefer ences to anyone, I would give preference to the women. (2)

353:The Prophet )s.a.w.( said:Be just between your children when giving something. (3)

354:The Prophet )s.a.w.( said:Be just between your children when granting things to them in the same manner that you would like them to be just with you in obedience and kindness. (4)

355:The Prophet )s.a.w.( said:Allah the Exalted likes you to treat your children equally, even when kissing them. (5)

356:al-'Ayāl, narrating from al-Hasan (6) who said: The Messenger of Allah )s.a.w.( was once speaking with his companions when a child entered and went to a corner of the mosque to his father.The father patted his son's head and made him sit on his right knee.After a while, his daughter entered and went towards him, and he patted her on her head and made her sit on the ground.

The Prophet of Allah )s.a.w.( said:Why didn't you seat her on your other knee?

ص:201


1- (1).Tafsir al-'Ayyāshi, vol.2, p.661, h.2.Bihār al-Anwār, vol.47, p.87, h.47.
2- (2) .al-Sunan al-Kubrā, vol.6, p.492, h.00021.al-Mu'jam al-Kabir, vol.11, p.082, h.79911.Both narrating from Ibn 'Abbās.
3- (3) .Sahih al-Bukhāri, vol.2, p.319, narrating from Ibn 'Abbās.
4- (4) .Sahih Ibn Habbān, vol.11, p.305, h.4015, narrating from al-Nu'mān ibn Bashir.Makārim al-Akhlāq, vol.1, p.374, h.4261.
5- (5) .Kanz al-'Ummāl, vol.61, p.544, h.05354, narrating from Ibn al-Najjār from al-Nu'mān ibn Bashir.
6- (6) .This could be Imām Hasan al-Mujtabā )a.s.(, or Hasan al-Basri.

فَقالَ رَسولُ اللهِ ِ صلی الله علیه وآله:فَهَلّا عَلی فَخِذِکَ الاُخری،فَحَمَلَها عَلی فَخِذِهِ الاُخری،فَقالَ صلی الله علیه وآله:الآنَ عَدَلتَ (1). (2)

357:الإمام علیّ علیه السلام: إنَّ النَّبِیَ صلی الله علیه وآله أبصَرَ رَجُلاً لَهُ وَلَدانِ (3)فَقَبَّلَ أحَدَهُما وتَرَکَ الآخَرَ.فَقالَ رَسولُ اللهِ صلی الله علیه وآله:فَهَلّا واسَیتَ بَینَهُما. (4)

358:صحیح البخاری عن النعمان بن بشیر: أعطانی أبی عَطِیَّةً،فَقالَت عَمَرَةُ بِنتُ رَواحَةَ:لا أرضی حَتّی تُشهِدَ رَسولَ اللهِ صلی الله علیه وآله.

فأتی رَسولَ اللهِ صلی الله علیه وآله فَقالَ:إنِّی أعطَیتُ ابنی مِن عَمَرَةَ بِنتِ رَواحَةَ عَطِیَّةً فَأمَرَتنی أن اشهِدَکَ یا رَسولَ اللهِ.

قالَ:أعطَیتَ سائِرَ وُلدِکَ مِثلَ هذا؟قالَ:لا.

قالَ:فَاتَّقُوا اللهَ وَاعدِلوا بَینَ أولادِکُم.قالَ:فَرَجَعَ فَرَدَّ عَطِیَّتَهُ. (5)

359:شرح نهج البلاغة: کانَ الحَسَنُ علیه السلام أکبَرَ وُلدِ عَلِیٍّ،وکانَ سَیِّدا سَخِیّا حَلیما خَطیبا،وکانَ رَسولُ الله صلی الله علیه وآله یُحِبُّهُ،سابَقَ یَوما بَینَ الحُسَینِ وبَینَهُ فَسَبَقَ الحَسَنُ،فَأجلَسَهُ عَلی فَخِذِهِ الیُمنی،ثُمَّ أجلَسَ الحُسَینَ عَلَی الفَخِذِ الیُسری. (6)

ص:202


1- (1).قد یکون الحسن فی هذه الروایة هو الإمام الحسن علیه السلام،وقد یکون الحسن البصری.
2- (2) .العیال:ج 1 ص 173 ح 36.
3- (3) .فی المصدر:«ولدین»،والتصویب من النوادر.
4- (4) .الجعفریّات:ص 55، [1]النوادر:ص 96 ح 43 [2] نحوه وکلاهما عن الإمام الکاظم عن آبائه علیهم السلام.
5- (5) .صحیح البخاری:ج 2 ص 914 ح 2447،السنن الکبری:ج 6 ص 292 ح 11994،المصنّف لابن أبی شیبة:ج 8 ص 366 ح 2،کنز العمّال:ج 16 ص 585 ح 45957 وراجع:صحیح مسلم:ج 3 ص 1241 1244،سنن النسائی:ج 6 ص 260،السنن الکبری:ج 6 ص 293 ح 11996،سنن الدار قطنی:ج 3 ص 42 ح 171،سنن ابن ماجة:ج 2 ص 795 ح 2376.
6- (6) .شرح نهج البلاغة لابن أبی الحدید:ج 16 ص 27 [3] نقلاً عن المدائنی.

Then the man seated her on his other knee, and the Prophet of Allah )s.a.w.( said:Now you have done justice. (1)

357:Imām 'Ali )a.s.( said:The Prophet once saw a man who had two children and he kissed one of them and left the other.]At this time[ the Messenger of Allah )s.a.w.( said to him:Should you not treat them equally? (2)

358:Sahih Bukhāri, narrating from Nu'mān ibn Bashir who said: My father gave me a gift, but ]my mother[ 'Amarah bint Rawāhah said:I will not be pleased until you make the Messenger of Allah )s.a.w.( witness this.

Therefore, he went to the Messenger of Allah )s.a.w.( and said:O Messenger of Allah! I gave a gift to my son who is from 'Amarah bint Rawāhah and she has told me to take you as a witness.

He )s.a.w.( said:Have you given a similar gift to your other children?

He said:No.So, the Prophet )s.a.w.( said:Fear Allah and do justice between your children.

Then he returned and took back his gift. (3)

359:Sharh al-Nahj al-Balāghah: Hasan )a.s.( was the eldest child of 'Ali )a.s.( and he was noble, gracious, patient and an eloquent speaker, and the Prophet of Allah )s.a.w.( loved him.One day the Prophet )s.a.w.( made a comp etition between Hasan )a.s.( and Husain )a.s.( and Hasan won, so the Prophet )s.a.w.( seated him on his right knee and seated Husain on his left knee. (4)

ص:203


1- (1).al-'Ayāl, vol.1, p.371, h.63.
2- (2) .al-Ja'fariyāt, p.55.al-Nawādir, p.69, h.34.Both narrating from Imām al-Kāzim )a.s.( from his foref athers )a.s.(.
3- (3) .Sahih al-Bukhāri, vol.2, p.419, h.7442.al-Sunan al-Kubrā, vol.6, p.292, h.49911.al-Musannaf by Ibn Abu Shaybah, vol.8, p.663, h.2.Kanz al-'Ummāl, vol.61, p.585, h.75954.Sahih Muslim, vol.3, p.1421-4421.Sunan al-Nisā'i, vol.6, p.062.al-Sunan al-Kubrā, vol.6, p.392, h.69911.Sunan al-Dārqutni, vol.3, p.24, h.171.Sunan Ibn Mājah, vol.2, p.597, h.6732.
4- (4) .Sharh Nahj al-Balāghah, vol.61, p.72, narrating from al-Madā'ini.
Being Just Between Children

One of the important discus sions in raising children is the admini stration of justice by parents among their children in giving them affection and material posse ssions.This issue can be analysed from both a juris prudential view and from an educa tional and pedag ogical persp ective. (1)

The issue that is focused on here is the applying of fairness between children from the second point of view.

Adminis tering justice among children can have certain important upbringing impacts which are mentioned bellow:

1-The children in response will do good to their parents and observe their rights.

2-They will not be unjust to their own children.

3-Observing justice between children will prevent them from envy and revenge on each other.

4-More import antly, the child will be brought up from the very beginning of his life with the spirit of fairness and the just behavior of the family will provide a ground for social justice.

Injustice and discrimin atory treatment of the children not only deprives the parents from their love, but it also endangers the future of the children.This is why scholars in the field of education and upbringing in the present era have considered the observing of justice in raising children necessary for the upbringing of virtuous people.

Islam emphasized this matter fourteen centuries ago and the Messenger of Allah )s.a.w.( used to order the Muslims to observe justice not only in granting material things ]like gifts[ but also in kissing their children.

ص:204


1- (1).Given that there are diffe rences in Islamic narrations about parents' giving priority to some of their children when giving gifts to them, there are also differ ences of opinion among the Shi'ah and Sunni jurists. There are three views among the Shi'ah jurists: 1( Preference )different iating between children( is permi ssible except for the time when the person who gives the gift is not finan cially capable, or is sick, in which case giving a gift becomes unrecom mended )makruh(; and if the sickness leads to death, the gift will be counted from the whole wealth and not from the one third of it. 2( Preference of a child is discou raged and equality between the children is a recom mended action. 3( Preference of a child is prohibited, unless he has a particular privilege. The Sunni jurists are divided into two groups:the followers of analogy and counsel )Ahl al-Qiyās wa al-Ra'i(, and the followers of the apparent text )Ahl al-Zāhir(. The followers of analogy and counsel say:It is a consensus that anybody can gift all his wealth and property to another person, so presenting a part of the wealth to some of his children cannot be counted as unlawful.Therefore, the narrations that refer to the unlawfu lness of preference should be regarded as an unrecomm ended act. As for the followers of the apparent text, they are of two groups:Some who take the surface meaning of the words and so consider it prohibited, and the other group have added the phrase:Then others should take witness on this.to their arguments, concluding that if giving priority was prohibited, the Prophet should have not asked for another witness.Therefore, combining these traditions, the conclusion should be that it is unrecomm ended.

It is evident that fair behavior does not mean equal and similar treatment.Many times, it happens that observing justice requires that the father interacts more with some of his children because of the differ ences in their talents or due to a sickness, or other issues.This is not considered as injustice, but in these cases he must explain the reasons for his behavior.

When the father feels that observing the rights of one of the children will bring about some negative or dangerous conse quences, he should stop, as Imām al-Sādiq )a.s.( says:

My father )a.s.( said:By Allah! I act with one of my children and make him sit on my knees, show him much affection and thank him a lot, even though it is the other child who is right; but I do so for the sake of protecting him from that child and from others, lest they do the same thing against him as the brothers of Yusuf )a.s.( did to him.Allah sent down the Chapter of Yusuf as an example so that some of us do not feel envy towards others as Yusuf's brothers envied and wronged him. (1)

As mentioned in this tradition, Imām al-Bāqir )a.s.( in order to prevent the envy of some of his children towards each other and its evil results, avoided showing affection to the child to whom he must have been affecti onate more than to the others, but he also showed affection to the other child who was jealous, in order to protect the favored child from the danger of his brother's jealousy.This is an important lesson for those who are in charge of the upbringing of a child, especially for the parents.

ص:205


1- (1).Tafsir al-'Ayyāshi, vol.2, p.661, h.2.Bihār al-Anwār, vol.47, p.87, h.47.

7/4:الوَفاءُ بِالوَعدِ

360:رسول الله صلی الله علیه وآله: أحِبُّوا الصِّبیانَ وَارحَموهُم،وإذا وَعَدتُموهُم شَیئاً فَفوا لَهُم؛فَإِنَّهُم لا یَدرونَ إلّا أنَّکُم تَرزُقونَهُم. (1)

361:عنه صلی الله علیه وآله: إذا واعَدَ أحَدُکُم صَبِیَّهُ فَلیُنجِز. (2)

362:السنن الکبری عن عبدالله بن عامر بن ربیعة: جاءَ رَسولُ الله صلی الله علیه وآله بَیتَنا وأنا صَبِیٌ صَغیرٌ،فَذَهَبتُ ألعَبُ،فَقالَت لی أُمِّی:یا عَبدَ اللهِ تَعالَ أُعطیکَ.

فَقالَ رَسولُ اللهِ صلی الله علیه وآله:ما أَرَدتِ أن تُعطِیَهُ؟قَالَت:أرَدتُ أن أُعطِیَهُ تَمرا،قالَ:أما إنَّکِ لَو لَم تَفعَلی لَکُتِبَت عَلَیکِ کِذبَةٌ. (3)

363:الإمام علیّ علیه السلام: لا یَصلُحُ مِن الکَذِبِ جِدٌّ و لا هَزلٌ،ولا أن یَعِدَ أَحَدُکُم صَبِیَّهُ ثُمَّ لا یَفی لَهُ،إنَّ الکَذِبَ یَهدی إلَی الفُجورِ. (4)

364:الإمام الکاظم علیه السلام: إذا وَعَدتُم الصِّبیانَ فَفوا لَهُم؛فَإِنَّهُم یَرَونَ أنَّکُم الّذینَ تَرزُقونَهُم،إنَّ اللهَ لَیسَ یَغضَبُ لِشَیءٍ کَغَضَبِهِ لِلنِّساءِ وَالصِّبیانِ. (5)

ص:206


1- (1).الکافی:ج 6 ص 49 ح 3، [1]تهذیب الأحکام:ج 8 ص 113 ح 389 وفیه«اختنوا»بدل«احبّوا»کلاهما عن عبدالله بن محمّد البجلی عن الإمام الصادق علیه السلام.
2- (2) .الجعفریّات:ص 166 [2] عن الإمام الکاظم عن آبائه علیهم السلام.
3- (3) .السنن الکبری:ج 10 ص 335 ح 20839، [3]الإصابة:ج 4 ص 120 [4] نحوه
4- (4) .الأمالی للصدوق:ص 505 ح 696 [5] عن الحارث الأعور،مشکاة الأنوار:ص 302 ح 935 [6] ولیس فیه«ولا»بعد«هزل»،بحار الأنوار:ج 72 ص 259 ح 24. [7]
5- (5) .الکافی:ج 6 ص 50 ح 8 [8] عن کلیب الصیداوی،عدّة الداعی:ص 75. [9]

4/7:FULFILLING A PROMISE

اشارة

360:The Prophet )s.a.w.( said:Love children, be kind to them, and whenever you promise something to them, fulfil it, for they believe that you are the one who provides their sustenance is from you. (1)

361:The Prophet )s.a.w.( said:If any of you promises his child, he should fulfil it. (2)

362:al-Sunan al-Kubrā, narrating from 'Abdullah ibn 'Amir ibn Rabi'ah who said: The Messenger of Allah )s.a.w.( came to our house while I was a little child.I went out to play and my mother told me:O 'Abdullah! Come in so that I can give you something.

The Messenger of Allah )s.a.w.( asked her:What do you want to give him?

She answered:I want to give him some dates.

He )s.a.w.( said:Beware that if you do not do so, it will be written for you as a lie. (3)

363:Imām 'Ali )a.s.( said:Telling a lie is improper, whether be it a joke or serious.It is also wrong when one of you promises his child and does not fulfil it, for lying leads to debauchery. (4)

364:Imām al-Kāzim )a.s.( said:When you promise children you must fulfil it for them, for they think that you are the one who gives them sustenance.Indeed Allah does not get angry for anything the way He gets angry for the sake of women and children. (5)

ص:207


1- (1).al-Kāfi, vol.6, p.94, h.3.Tahdhib al-Ahkām, vol.8, p.311, h.983.Both narrating from 'Abdullah ibn Muhammad al-Bijli from Imām al-Sādiq )a.s.(.
2- (2) .al-Ja'fariyāt, p.661, narrating from Imām al-Kāzim )a.s.( from his forefa thers )a.s.(.
3- (3) .al-Sunan al-Kubrā, vol.01, p.533, h.93802.al-Isābah, vol.4, p.021.
4- (4) .al-Amāli, by al-Saduq, p.505, h.696, narrating from Hārith al-A'war.Mishkāt al-Anwār, p.203, h.539.Bihār al-Anwār, vol.27, p.952, h.42.
5- (5) .al-Kāfi, vol.6, p.05, h.8, narrating from Kulaib al-Saidāwi.'Uddah al-Dā'i, p.57.
Fulfilling Promises And Its Impact On In The Upbringing Of Children

When a child becomes aware and starts to understand things, he is given promises by his parents, which some of them are fulfilled and some of them are not.Islam has given signi ficance to the fulfilment of promises and highly emphasised it.The reason for this emphasis can be analysed and explained below:

One of them is the moral aspect of the matter.The breaching of a promise is a bad moral character which applies to everyone and every situation among them children as being clear and evident example.

Another aspect is the setting of a bad example for the child.Breaching a promise is forbidden for everyone, but as regards to children, because of their age and upbringing circums tances, it is of more particular importance.A child takes examples from the behavior of others, his parents in particular, and since taking example is done in childhood, it has a deeper and longer lasting effect on the child's person ality in a way that correcting any mistake will be impossible or very difficult.

A third aspect is the negative effects it will have on the child's future relation with Allah.Some researches have shown that the child's relation with Allah is influenced by the parents' relatio nship with their child.Before a child becomes familiar with the concept of Allah, he considers his parents, especially the father, as his master and figure of authority.In other words, he believes the parent carries the role of lordship for him, and this is why a child considers his parents always correct and faultless and that they possess all perfe ctions and virtues.A child does not even imagine that they may have a slight defect or deficiency.Now, if the parents do not fulfil the promises that they have given to their child, he will relate this breach of promise to the concept of lordship and in the future this will subcons ciously have a negative effect on his relation with Allah.

The expression in the following tradition gives testimony to this:They think that their sustenance is from you.

ص:208

The concept which a child unders tands about Allah is His attribute of 'giving sustenance', and in a child's view, giving sustenance is equal to His Lordship.So, if he sees a breach of a promise by the lord of his childhood period, he will always be pess imistic towards the Lord Almighty and His position.An Islamic tradition that says:Heaven is under the feet of mothers can be relatively considered connected to this matter.This means that besides the efforts that mothers make for the religious upbringing of a child, the form of the mother's com munication with the child has an important effect in the formation of the child's outlook towards Allah Almighty, and this can be effective on the child's future.

ص:209

8/4:إدخالُ السُّرورِ

365:رسول الله صلی الله علیه وآله: إنَّ فِی الجَنَّةِ داراً یُقالُ لَهَا:الفَرَحُ،لا یَدخُلُها إلّا مَن فَرَّحَ الصِّبیانَ. (1)

366:عنه صلی الله علیه وآله: اشتَروا لِصِبیانِکُمُ اللَّحمَ،وذَکِّروهُم یَومَ الجُمُعَةِ. (2)

367:عنه صلی الله علیه وآله: إنّ فِی الجَنَّةِ داراً یُقالُ لَها:دارُ الفَرَحِ،لایَدخُلُها إلّا مَن فَرَّحَ یَتامَی المُؤمِنینَ. (3)

368:عنه صلی الله علیه وآله: مَن عالَ یَتیماً حَتّی یَستَغنِیَ،أوجَبَ اللهُ ُ عزّ وجلّ لَهُ بِذلِکَ الجَنَّةَ،کَما أوجَبَ لاِآکِلِ مالِ الیَتیمِ النّارَ (4).

369:الکافی عن حبیب بن أبی ثابت: جاءَ إلی أمیرِ المُؤمِنینَ علیه السلام عَسَلٌ وتینٌ مِن هَمَدانَ وحُلوانَ (5)،فَأَمَرَ العُرَفاءَ (6)أن یَأتوا بِالیَتامی،فَأَمکَنَهُم مِن رُؤوسِ الأَزقاقِ (7)یَلعَقُونَها،وهُوَ یُقَسِّمُها لِلنّاسِ قَدَحاً قَدَحاً،فَقیلَ لَهُ:یا أمیرَ المُؤمِنینَ،ما لَهُم یَلعَقونَها؟

ص:210


1- (1).الکامل فی ضعفاء الرجال:ج 1 ص 203 عن عائشة،کنز العمّال:ج 3 ص 170 ح 6009.
2- (2) .مستدرک الوسائل:ج 6 ص 99 ح 6525 [1] نقلاً عن القطب الراوندی فی لب اللباب.
3- (3) .کنز العمّال:ج 3 ص 170 ح 6008 نقلاً عن ابن النجار عن عقبة بن عامر.
4- (4) .الکافی:ج 7 ص 51 ح 7 [2] عن عبد الرحمان بن الحجّاج عن الإمام الکاظم عن الإمام علیّ علیهما السلام،کتاب من لا یحضره الفقیه:ج 4 ص 190 ح 5433 عن سلیم بن قیس عن الإمام علیّ علیه السلام عنه صلی الله علیه وآله،بحار الأنوار:ج 42 ص 248 ح 51. [3]
5- (5) .هَمَدان:مدینة فی إیران،وجنوب غرب طهران،فیها قبر ابن سینا ( المنجد فی الأعلام:ص 730).حُلْوان:مدینة قدیمة فی العراق العجمی (إیران) فتحها العرب سنة 640 م.أحرقها السلجوقیّون سنة 1046م.وأکمل الزلزال هدمها 1149م ( المنجد فی الأعلام:ص 257).
6- (6) .العُرَفاء:جَمْع عَرِیف،وهو القیِّم باُمور القبیلة أو الجماعة من الناس یَلی امورَهم ویتعرّف الأمیرُ منه أحوالهم ( النهایة:ج 3 ص 218« [4]عرف»).
7- (7) .الزِّقّ:السِّقاء یُنْقَل فیه الماءُ،أو جِلدٌ یُجَزّ شَعْرُه ولا یُنْتَف نَتْفَ الأدِیم.وقیل:الزِّقّ من الاُهُب:کلّ وعاءٍ اتُّخِذ للشراب وغیره.والجمع أزْقاق وزِقاق وزُقّان ( تاج العروس:ج 13 ص 196« [5]زقق»).

4/8:BRINGING HAPPINESS

365:The Prophet )s.a.w.( said:There is a house in Heaven which is called ]the house of[ happiness and no one will enter it except he who brings happiness to children. (1)

366:The Prophet )s.a.w.( said:Buy meat for your children, and remind them of Friday. (2)

367 The Prophet )s.a.w.( said:There is a house in Heaven which is called ]the house of[ happiness and no one will enter it except he who brings happiness to the orphans of the believers. (3)

368:The Prophet )s.a.w.( said:He who adopts an orphan until he becomes self-sufficient, Allah shall write Paradise for him as He has written Hellfire for those who consume the posses sions of an orphan. (4)

369 al-Kāfi, narrating from Habib ibn Abu Thābit who said: Some honey and figs were brought for the Commander of the Faithful )a.s.( from Hamadan and Hulwān, (5) and he )a.s.( asked the chiefs of the tribes to bring all their orphans.He then gave them the brim of the sacs of honey and they began to lick while he divided the containers of honey one by one among the people.He was asked:O Commander of the Faithful! Why do they lick the honey?

ص:211


1- (1).al-Kāmil fi Du'afā' al-Rijāl, vol.1, p.302, narrating from 'A'ishah.Kanz al-'Ummāl, vol.3, p.071, h.9006.
2- (2) .Mustardak al-Wasā'il, vol.6, p.99, h.5256, narrating from al-Qutb al-Rāwandi in Lub al-Albāb.
3- (3) .Kanz al-'Ummāl, vol.3, p.071, h.8006, narrating from Ibn al-Najjār from 'Aqabah ibn Amir.
4- (4) .al-Kāfi, vol.7, p.15, h.7, narrating from 'Abd al-Rahmān ibn al-Hajjāj from Imām al-Kāzim )a.s.( from Imām 'Ali )a.s.( Kitāb Man lā Yahdarhu al-Faqih, vol.4, p.091, h.3345, narrating from Salim ibn Qays from Imām 'Ali )a.s.( from the Prophet )s.a.w.(.Bihār al-Anwār, vol.24, p.842, h.15.
5- (5) .Both are cities in Ancient Persia.

فَقالَ:إنَّ الإمامَ أبُو الیَتامی،وإنَّما ألعَقتُهُم هذا بِرِعایَةِ الآباءِ. (1)

370:ربیع الأبرار عن أبی الطفیل: رَأَیتُ عَلِیّاً علیه السلام یَدعُو الیَتامی فَیُطعِمُهُمُ العَسَلَ،حَتّی قالَ بَعضُ أصحابِهِ:لَودِدتُ أنّی کُنتُ یَتیما. (2)

371:المناقب لابن شهر آشوب: نَظَرَ عَلِیٌّ إلَی امرَأَةٍ عَلی کَتِفِها قِربَةُ ماءٍ،فَأَخَذَ مِنهَا القِربَةَ فَحَمَلَها إلی مَوضِعِها،وسَأَلَها عَن حالِها،فَقالَت:بَعثَ عَلِیُّ بنُ أبی طالِبٍ صاحِبی إلی بَعضِ الثُّغورِ فَقُتِلَ،وتَرَکَ عَلَیَّ صِبیاناً یَتامی،ولَیسَ عِندی شَیءٌ،فَقَد ألجَأَتنِی الضَّرورَةُ إلی خِدمَةِ النّاسِ.

فَانصَرَفَ وباتَ لَیلَتَهُ قَلِقاً.فَلَمّا أصبَحَ حَمَلَ زِنبیلاً فیه طَعامٌ،فَقالَ بَعضُهُم:أعطِنی أحمِلُهُ عَنکَ،فَقالَ:مَن یَحمِلُ وِزری عَنّی یَومَ القِیامَةِ؟! فَأَتی وقَرَعَ البابَ،فَقالَت:مَن هذا؟

قالَ:أنا ذلِکَ العَبدُ الَّذی حَمَلَ مَعکِ القِربَةَ،فَافتَحی فَإِنَّ مَعی شَیئاً لِلصِّبیانِ.

فَقالَت:رَضِیَ اللهُ عَنکَ وحَکَمَ بَینی وبینَ عَلِیِّ بنِ أبی طالِبٍ !

فَدَخَلَ وقالَ:إنّی أحبَبتُ اکتِسابَ الثَّوابِ،فَاختاری بَینَ أن تَعجِنینَ (3)وتَخبِزینَ،وبَینَ أن تُعَلِّلینَ (4)الصِّبیانَ لأَِخبِزَ أنا.

ص:212


1- (1).الکافی:ج 1ص 406 ح 5، [1]بحار الأنوار:ج 41 ص 123 ح 30. [2]
2- (2) .ربیع الأبرار:ج 2 ص 148، [3]المعیار والموازنة:ص 251 [4] نحوه؛المناقب لابن شهر آشوب:ج 2 ص 75. [5]
3- (3) کذا فی المصدر وبحار الأنوار،ومقتضی القواعد النحویة أن یقال:«أن تعجنی وتخبزی...وتعلّلی»؛لمکان«أنْ»الناصبة للفعل المضارع.لکنّ صاحب النحو الوافی [6]ذکر أنّ بعض القبائل العربیّة یهملها،فلا ینصب بها المضارع برغم استیفائها شروط نصْبه؛کقراءة من قرأ قوله تعالی: (وَ الْوالِداتُ یُرْضِعْنَ أَوْلادَهُنَّ حَوْلَیْنِ کامِلَیْنِ لِمَنْ أَرادَ أَنْ یُتِمَّ الرَّضاعَةَ ) برفع المضارع«یتمُّ»علی اعتبار«أنْ»مصدریّة مهملة.ثمّ قال:والأنسب الیوم ترک هذه اللغة لأهلها،والاقتصار علی الإعمال؛حرصاً علی الإبانة،وبعداً عن الإلباس ( النحو الوافی:ج 4 ص 267) [7]
4- (4) .عَلَّلَهُ بطعامٍ وحدیثٍ ونحوهما:شَغَلَهُ بهما ( لسان العرب:ج 11 ص 469« [8]علل»).

He answered:The leader is the father of the orphans, and I made them lick the honey in the absence of their fathers. (1)

370:Rabi' al-Abrār, narrating from Abu Tufayl who said: I saw 'Ali )a.s.( calling the orphans and making them eat honey to the extent that one of his companions said:I wish I was an orphan. (2)

371:al-Manāqib, narrating from Ibn Shahr Ashub who said: 'Ali )a.s.( saw a woman who was carrying a water-skin full of water on her shoulder, so he took the water-skin from her and took it to her house.He then asked her about their life ]She did not know who he was[.

The woman said:'Ali ibn Abu Tālib sent my husband to one of the borders and he was killed and I was left with his orphans now I have nothing, so I am forced to work as a servant for people.

'Ali )a.s.( returned and slept uneasily that night, and when he woke up in the morning, he carried a basket of food.A person said to him:Let me carry it for you! He said:Who will carry my burden for me on the Judgment Day?

Then he went to the woman's house and knocked on the door.The woman said:Who is it?

He )a.s.( said:I am the same servant who carried your water-skin yesterday.Open the door as I have brought some things for the children.

The woman said:May Allah be pleased with you and may He judge between me and 'Ali ibn Abu Tālib.

Then 'Ali )a.s.( entered the house and said:I would indeed like to obtain reward, so would you knead and bake bread, or would you entertain the children so that I could bake the bread?

ص:213


1- (1).al-Kāfi, vol.1, p.604, h.5.Bihār al-Anwār, vol.14, p.321, h.03.
2- (2) .Rabi' al-Abrār, vol.2, p.841.al-Mi'yār wa al-Muwāzanah, p.152.al-Manāqib by Ibn Shahr Ashub, vol.2, p.57.

فَقالَت:أنا بِالخَبزِ أبصَرُ وعَلَیهِ أقدَرُ،ولکِن شَأنَکَ وَالصِّبیانَ فَعَلِّلهُم حَتّی أَفرُغَ مِنَ الخَبزِ.

فَعَمَدَت إلَی الدَّقیقِ فَعَجَنَتهُ،وعَمَدَ عَلِیٌّ علیه السلام إلَی اللَّحمِ فَطَبَخَهُ،وجَعَلَ یُلقِمُ الصِّبیانَ مِن اللَّحمِ وَالتَّمرِ وغَیرِهِ،فَکُلَّما ناوَلَ الصِّبیانَ مِن ذلِکَ شَیئاً قالَ لَهُ:یا بُنَیَّ،اجعَل عَلِیَّ بنَ أبی طالِبٍ فی حِلٍّ مِمّا مَرَّ فی أمرِکَ.

فَلَمَّا اختَمَرَ العَجینُ قالَت:یا عَبدَ اللهِ ِ،سَجِّرِ التَّنّورَ (1).فَبادَرَ لِسَجرِهِ،فَلَمّا أشعَلَهُ ولَفَحَ فی وَجهِهِ جَعَلَ یَقولُ:ذُق یا عَلِیُّ ! هذا جَزاءُ مَن ضَیَّعَ الأَرامِلَ وَالیَتامی.

فَرَأتهُ امرَأةٌ تَعرِفُهُ،فَقالَت:وَیحَکِ ! هذا أمیرُ المُؤمِنینَ.قالَ:فَبادَرَتِ المَرأةُ وهِیَ تَقولُ:وا حَیایَ مِنکَ یا أمیرَ المُؤمِنینَ !

فَقالَ:بَل وا حَیایَ مِنکِ یا أمَةَ اللهِ ِ فیما قَصَّرتُ فی أمرِکِ ! (2)

372:کشف الیقین: رُوِیَ أنَّهُ [عَلِیّاً علیه السلام ] اجتازَ لَیلَةً عَلَی امرَأَةٍ مِسکینَةٍ لَها أطفالٌ صِغارٌ یَبکونَ مِنَ الجوعِ،وهِیَ تُشاغِلُهُم وتُلهیهِم حَتّی یَناموا،وکانَت قَد أشعَلَت ناراً تَحتَ قِدرٍ فیها ماءٌ لا غَیرَ،وأوهَمَتهُم أنَّ فیها طَعاماً تَطبُخُهُ لَهُم.

فَعَرَفَ أمیرُ المُؤمِنینَ علیه السلام حالَها،فَمَشی علیه السلام ومَعهُ قَنبَرٌ إلی مَنزِلِهِ،فَأَخرَجَ قَوصَرَّةَ (3)تَمرٍ وجِرابَ (4)دَقیقٍ وشَیئاً مِنَ الشَّحمِ وَالأَرُزِّ وَالخُبزِ،وحَمَلَهُ عَلی کَتِفِهِ الشَّریفِ،فَطَلَبَ قَنبَرٌ حَملَهُ،فَلَم یَفعَل.فَلَمّا وَصَل إلی بابِ المَرأَةِ استَأذَنَ عَلَیها،فَأَذِنَت لَهُ فِی الدُّخولِ.

ص:214


1- (1).سَجَرْتُ التَنُّورَ:إذا حَمَیتَهُ (مجمع البحرین:ج 2 ص 820«سجر»).
2- (2) .المناقب لابن شهر آشوب:ج 2 ص 115، [1]بحار الأنوار:ج 41 ص 52 [2] وراجع:موسوعة الإمام علی بن أبی طالب علیه السلام:ج 5 (القسم العاشر/الفصل الثالث:الخصائص العملیّة/إمام المستضعفین.
3- (3) .القَوصَرَةُ هی وعاءٌ من قَصَب یرفع فیه التّمر من البواری،ویُشَدَّد ویُخفَّف ( لسان العرب:ج 5 ص 104« [3]قصر»).
4- (4) .الجِرابُ هو وِعاءٌ من إهاب الشاة لا یُوعَی فیه إلّا یابس ( لسان العرب:ج 2 ص 228«جرب»).

The woman said:I am better and more capable in baking bread, so you stay with the children and entertain them until I finish baking bread.

The woman took the flour and kneaded it while 'Ali )a.s.( picked up the meat and cooked it, and in the meantime, he made morsels from dates, meat, and other food stuffs and fed it to the children.Whenever each of the children ate something, he would say to them:My dear child! Forgive 'Ali ibn Abu Tālib for what he has done to you!

When the woman kneaded the flour, she said:O servant of Allah! Kindle the oven!

'Ali )a.s.( hastened to kindle the oven, and when he lit it and the heat struck his face, he ceasel essly said:O 'Ali! Taste this! This is indeed the retri bution of he who neglects widows and orphans.

Another woman who knew 'Ali )a.s.( came and saw him and she said to the mother:Woe unto you! This is the Commander of the Faithful!

The woman, confused, came to him and said:O Commander of the Faithful! Shame on me!

'Ali )a.s.( said:O servant of Allah! It is I indeed who should be ashamed for neglecting your affairs and needs. (1)

273:Kashf al-Yaqin: It is narrated that one night 'Ali )a.s.( met a poor woman who had some little children who were crying from hunger.The woman was trying to keep them busy and enter tained in order to make them sleep.She lit a fire under a pot which only contained some water so the children would think that there was food in it and she was cooking it for them.

The Commander of the Faithful )a.s.( became aware of her condition and went to her house with Qanbar.He )a.s.( took along with him a basket of dates, a bag of flour, some fat, rice and bread, and he carried them on his holy shoulder.Qanbar wanted to carry them but he did not let him.

ص:215


1- (1).al-Manāqib by Ibn Shahr Ashub, vol.2, p.511.Bihār al-Anwār, vol.14, p.25.

فَأَرمی شَیئاً مِنَ الأَرُزِّ فِی القِدرِ ومَعَهُ شَیءٌ مِنَ الشَّحمِ،فَلَمّا فَرَغَ مِن نَضجِهِ عَرَّفَهُ (قَرَّبَهُ) لِلصِّغارِ وأمَرَهُم بِأکلِهِ.

فَلَمّا شَبِعوا أخَذَ یَطوفُ بِالبَیتِ ویُبَعبِعُ لَهُم،فَأَخَذوا فِی الضَّحِکِ.

فَلَمّا خَرَجَ علیه السلام قالَ لَهُ قَنبَرٌ:یا مَولایَ،رَأَیتُ اللَّیلَةَ شَیئاً عَجیباً قَد عَلِمتُ سَبَبَ بَعضِهِ؛وهُوَ حَملُکَ لِلزّادِ طَلَباً لِلثَّوابِ،أمّا طَوافُکَ بِالبَیتِ عَلی یَدَیکَ ورِجلَیکَ وَالبَعبَعَةُ فَما أدری سَبَبَ ذلِکَ !

فَقالَ علیه السلام:یا قَنبَرُ،إنّی دَخَلتُ عَلی هؤُلاءِ الأَطفالِ وهُم یَبکونَ مِن شِدَّةِ الجوعِ،فَأَحبَبتُ أن أخرُجَ عَنهُم وهُم یَضحَکونَ مَعَ الشِّبعِ،فَلَم أجِد سَبَباً سِوی ما فَعَلتُ. (1)

ص:216


1- (1).کشف الیقین:ص 136 ح 129. [1]

When he reached the woman's house, he asked permission to enter and she gave him permission.He then poured some rice and fat in a pot to cook, and when it was ready he gave it to the children and asked them to eat.

When they became full, he started to roam around the house and bleating for them and they were laughing.

As soon as he and Qanbar left the house, Qanbar told him:O master! I saw some odd things tonight.I understood the reason for some of them, like carrying the provisions for earning reward, but I did not understand the reason for you going around the house and bleating.

He )a.s.( said:O Qanbar! I went to these children while they were crying out of severe hunger and I wanted to leave them when they were full and laughing and I did not find any other way to make them laugh other than I did. (1)

ص:217


1- (1).Kashf al-Yaqin, p.631, h.921.

الفصل الخامس:التَّزیینُ واللَّعِب

1/5:تَزیینُ الأطفالِ

373:الکافی عن أبی الصّباح: سَألتُ أبا عَبدِ اللهِ ِ علیه السلام عَنِ الذَّهَبِ یُحَلَّی بِهِ الصِّبیانُ،فَقالَ:کانَ عَلِیُ ّ بنُ الحُسَینِ علیه السلام یُحَلّی وُلدَهُ ونِساءَهُ بِالذَّهَبِ وَالفِضَّةِ. (1)

374:الکافی عن الحسین بن خالد: سَألتُ أبَا الحَسَنِ الرِّضا علیه السلام عَنِ التَّهنِئَةِ بِالوَلَدِ مَتی؟فَقالَ:إِنَّهُ قالَ:لَمّا وُلِدَ الحَسَنُ بنُ عَلِیٍّ علیه السلام هَبَطَ جَبرَئیلُ بِالتَّهنِئَةِ عَلَی النَّبِیِّ صلی الله علیه وآله فِی الیَومِ السّابِعِ،وأمَرَهُ أن یُسَمِّیَهُ ویُکَنِّیَهُ ویَحلِقَ رَأسَهُ ویَعُقَّ عَنهُ ویَثقُبَ أُذُنَهُ،وکَذلِکَ کانَ حینَ وُلِدَ الحُسَینُ علیه السلام،أتاهُ فِی الیَومِ السّابِعِ فَأَمَرَهُ بِمِثلِ ذلِکَ.قالَ:وکانَ لَهُما ذُؤابَتانِ فِی القَرنِ الأیْسَرِ،وکانَ الثَّقبُ فی الأُذُنِ الیُمنی فِی شَحمَةِ الأُذُنِ،وفی الیُسری فِی أعلَی الأُذُنِ،فَالقُرطُ فِی الیُمنی وَالشَّنفُ (2)فِی الیُسری. (3)

2/5:مَدحُ عَرامَةِ الصَّبِیِّ

375:رسول الله صلی الله علیه وآله: عَرامَةُ (4)الصَّبیِ ّ فی صِغَرِهِ زِیادَةٌ فی عَقلِهِ فی کِبَرِهِ. (5)

ص:218


1- (1).الکافی:ج 6 ص 475 ح 1، [1]مکارم الأخلاق:ج 1 ص 197 ح 585 [2] عن داوود بن سرحان وفیه«أبی»بدل«علیّ بن الحسین».
2- (2) .الشَّنْفُ:من حُلِیّ الاُذُن ( مجمع البحرین:ج 2 ص 980«شنف»).
3- (3) L.الکافی:ج 6 ص 33 ح 6، [3]تهذیب الأحکام:ج 7 ص 444 ح 1776 وفیه«أبا عبد الله»بدل«أبا الحسن الرضا».
4- (4) .العُرام:الشدّة والقوّة والشراسة ( النهایة:ج 3 ص 223«عرم»).
5- (5) .کنز العمّال:ج 11 ص 91 ح 30747.

CHAPTER FIVE:ADORNING AND PLAYING

5/1:ADORNING CHILDREN

373:al-Kāfi, narrating from Abu Sabāh who said: I asked Imām al-Sādiq )a.s.( about ornam enting children with gold and he )a.s.( said:'Ali ibn al-Husain ]al-Sajjād[ )a.s.( would put gold and silver ornaments ]jewellery[ on his children and women. (1)

374:al-Kāfi, narrating from Husain ibn Khālid who said: When I asked Abu al-Hasan al-Ridā )a.s.( about when to congr atulate a child's birth, he said:'When Hasan ibn 'Ali )a.s.( was born Gabriel descended on the seventh day to congr atulate the Prophet )s.a.w.( and ordered him to choose a name and nickname for him, shave his head, sacrifice an offering and make a hole on his ear.The same thing happened when Husain )a.s.( was born, where on the seventh day Gabriel came to the Prophet )s.a.w.( and ordered him to do the same things.He then said:They had two ringlets on the left ear.The hole in the right ear was on the earlobe and the hole on the left ear was on the upper part.The right ear had an earring )qurt( and the left ear had an ear ornament )shanf(. (2)

5/2:PRAISING THE PLAYFUL NESS OF CHILDREN

375:The Prophet )s.a.w.( said:The child's play fulness in his childhood causes the increase of his intellect in his adulthood. (3)

ص:219


1- (1).al-Kāfi, vol.6, p.574, h.1.Makārim al-Akhlāq, vol.1, p.791, h.585, narrating from Dāwud ibn Sarhān, with 'my father' instead of ''Ali ibn al-Husain'.
2- (2) .al-Kāfi, vol.6, p.33, h.6.Tahdhib al-Ahkām, vol.7, p.444, h.6771, with 'Abu 'Abdullah' instead of 'Abu al-Hasan al-Ridā'.
3- (3) .Kanz al-'Ummāl, vol.11, p.19, h.74703, narrating from al-Hakim from 'Amr ibn Ma'dikub and Abu Musā al-Madini in his Amāli from 'Anas.

376:الکافی عن صالح بن عقبة: سَمِعتُ العَبدَ الصّالِحَ علیه السلام یَقولُ:تُستَحَبُّ عَرامَةُ الصَّبِیِ ّ فِی صِغَرِهِ لِیَکونَ حَلیماً فی کِبَرِهِ،ثُمَّ قالَ:ما یَنبَغی أن یَکونَ إلّا هکَذا.

ورُوِیَ أنَّ أکیَسَ الصِّبیانِ أشَدُّهُم بُغضاً لِلکُتّابِ (1). (2)

3/5:رُخصَةُ اللَّعِبِ لِلصَّبِیِ

377:الإمام الصادق علیه السلام: دَع ابنَکَ یَلعَبُ سَبعَ سِنینَ،ویُؤَدَّبُ سَبعَ سِنینَ،وألزِمهُ نَفسَکَ سَبعَ سِنینَ،فإن أفلَحَ،وإلّا فَإنّهُ مِمَّن لا خَیرَ فیهِ. (3)

378:الإمام زین العابدین علیه السلام: قالَ النَّبِیُ صلی الله علیه وآله لَهُما [لِلحَسَنِ وَالحُسَینِ علیهما السلام ]:قُوما الآنَ فاصطَرعا،فَقاما لِیَصطَرِعا،وقَد خَرَجَت فاطِمَةُ علیها السلام فی بَعضِ حاجَتِها،فَدَخَلَت فَسَمِعَتِ النَّبِیَ صلی الله علیه وآله وهُوَ یَقولُ:إیهِ (4)یا حَسَنُ! شُدَّ عَلَی الحُسَینِ فَاصرَعهُ.

فَقالَت لَهُ:یا أبَه،واعَجَباهُ! أتُشَجِّعُ هذا عَلی هذا،أتُشَجِّعُ الکَبیرَ عَلَی الصَّغیرِ؟!

فَقالَ لَها:یا بُنَیَّةُ،أما تَرضَینَ أن أَقولَ أنا:یا حَسَنُ،شُدَّ عَلَی الحُسَینِ فَاصرَعهُ،وهذا حَبیبی جَبرَئیلُ یَقولُ:یا حُسَینُ،شُدَّ عَلَی الحَسَنِ فَاصرَعهُ؟ (5)

ص:220


1- (1).الکُتّابُ:الجمع الکتاتیب،موضع التعلیم ( لسان العرب:ج 1 ص 699« [1]کتب»).
2- (2) .الکافی:ج 6 ص 51 ح 2 و 3،کتاب من لا یحضره الفقیه: [2]ج 3 ص 493 ح 4748 ولیس فیه ذیله من:«ثم قال:ما ینبغی».
3- (3) .کتاب من لا یحضره الفقیه:ج 3 ص 492 ح 4743،مکارم الأخلاق:ج 1 ص 477 ح 1647. [3]
4- (4) .إیهِ:هذه کلمة یراد بها الاستزادة ( النهایة:ج 1 ص 87« [4]إیه»).
5- (5) .الأمالی للصدوق:ص 530 ح 717 [5] عن زید الشّحام عن الإمام الصادق عن أبیه علیهما السلام،بحار الأنوار:ج 43 ص 268 ح 25. [6]

376:al-Kāfi, narrating from Sālih ibn 'Aqabah who said: I heard the 'Righteous Servant' ]Imām al-Kāzim[ )a.s.( say:It is a recomm ended practice for a child to play in his childhood so that he becomes patient in his adulthood.Then he said:It is not right to do otherwise.

It also narrated that the most intelli gent of children are those who hate schooling the most. (1)

5/3:ALLOWING A CHILD TO PLAY

377:Imām al-Sādiq )a.s.( said:Allow the child to play for seven years, then he should be discip lined for seven years, and then keep him close to you for seven years.If he became prosperous then that is good, but if not, he is among those in whom there is no good. (2)

378:Imām al-Sajjād )a.s.( said:The Prophet )s.a.w.( said to both of them ]Hasan and Husain[ )a.s.(:Stand up and wrestle each other.

They stood up to wrestle.When Fātimah )a.s.( who had gone out for some needs came back home and heard the Prophet )s.a.w.( say:Again, O Hasan! Take Husain firmly and knock him down! So she said to her father:O father, how strange indeed! Do you encourage one against the other?Do you encourage the elder against the younger?

Then he )s.a.w.( said to her:O daughter of mine! Are you not happy that I say:O Hasan! Take Husain firmly and knock him down, while my beloved Gabriel is saying:O Husain! Take Hasan firmly and knock him down? (3)

ص:221


1- (1).al--Kāfi, vol.6, p.15, h.2-3.Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.394, h.8474.
2- (2) .Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.294, h.3474.Makārim al-Akhlāq, vol.1, p.774, h.7461.
3- (3) .al-Amāli, by al-Saduq, p.035, h.717, narrating from Zaid al-Shahhām from Imām al-Sādiq )a.s.( from his father )a.s.( Bihār al-Anwār, vol.34, p.862, h.52.

379:المعجم الکبیر عن أبی أیّوب الأنصاریّ: دَخَلتُ عَلی رَسولِ الله صلی الله علیه وآله وَالحَسَنُ وَالحُسَینُ علیهما السلام یَلعَبانِ بَینَ یَدَیهِ وفی حِجرِهِ،فَقُلتُ:یا رَسولَ اللهِ ِ أتُحِبُّهُما؟قالَ:وکَیفَ لا أُحِبُّهُما وهُما رَیحانَتایَ مِنَ الدُّنیا أشَمُّهما! (1)

380:المعجم الکبیر عن أبی سعید: جاءَ الحُسَینُ علیه السلام ورَسولُ الله صلی الله علیه وآله یُصَلّی،فَالتَزَمَ عُنُقَ النَّبِیِ ّ صلی الله علیه وآله،فَقامَ بِهِ وأخَذَ بِیَدِهِ،فَلَم یَزَل مُمسِکَها حَتّی رَکَعَ. (2)

381:شرح الأخبار عن جعفر بن فروی بإسناده: أنّ رَسولَ اللهِ صلی الله علیه وآله کانَ جالِساً مَعَ أصحابِهِ،إذ أقبَلَ إلَیهِ الحَسَنُ وَالحُسَینُ علیهما السلام وَهُما صَغیرانِ،فَجَعَلا یَنزُوانِ (3)عَلَیهِ،فَمَرَّةً یَضَعُ لَهُما رَأسَهُ،ومَرَّةً یَأخُذُهُما إلَیهِ،فَقَبَّلَهُما،ورَجُلٌ مِن جُلَسائِهِ یَنظُرُ إلَیهِ کَالمُتَعَجِّبِ مِن ذلِکَ،ثُمَّ قالَ:یا رَسولَ اللهِ،ما أعلَمُ أنِّی قَبَّلتُ وَلَدا إلَیَ ّ قَطُّ!

فَغَضِبَ رَسولُ اللهِ صلی الله علیه وآله حَتَّی التَمَعَ لَونُهُ،فَقالَ لِلرَّجُلِ:إن کانَ اللهُ قَد نَزَعَ الرَّحمَةَ مِن قَلبِکَ فَما أصنَعُ بِکَ؟مَن لَم یَرحَم صَغیرَنا ویُعَزِّز کَبیرَنا فَلَیسَ مِنَّا. (4)

382:سنن النسائی عن عبد الله بن شدّاد عن أبیه: خَرَجَ عَلَینا رَسولُ اللهِ صلی الله علیه وآله فی إحدی صَلاتَی العِشاءِ وهُوَ حامِلٌ حَسَناً أو حُسَیناً،فَتَقَدَّمَ رَسولُ اللهِ صلی الله علیه وآله فَوَضَعَهُ،ثُمَّ کَبَّرَ لِلصَّلاةِ فَصَلّی،فَسَجَدَ بَینَ ظَهرانَی صَلاتِهِ سَجدَةً أطالَها،قالَ أبی:رَفَعتُ رَأسی وإذا الصَّبِیُ ّ عَلی ظَهرِ رَسولِ اللهِ صلی الله علیه وآله وهُوَ ساجِدٌ،فَرَجَعتُ إلی سُجودِی.فَلَمّا قَضی رَسولُ اللهِ صلی الله علیه وآله الصَّلاةَ،قالَ النّاسُ:یا رَسولَ اللهِ،إنَّکَ سَجَدتَ بَینَ ظَهرانَی صَلاتِکَ سَجدَةً أطَلتَها حَتّی ظَنَنَّا قَد أنَّهُ حَدَثَ أمرٌ أو أنَّهُ یُوحی إلَیکَ.

ص:222


1- (1).المعجم الکبیر:ج 4 ص 156 ح 3990،کنز العمّال:ج 13 ص 671 ح 37712 نقلاً عن أبی نعیم عن سعد بن مالک.
2- (2) .المعجم الکبیر:ج 3 ص 51 ح 2657،تاریخ دمشق:ج 14 ص 162.
3- (3) .نَزَا:وَثَبَ ( القاموس المحیط:ج 4 ص 395«نزا»).
4- (4) .شرح الأخبار:ج 3 ص 115 ح 1060.

379:al-Mu'jam al-Kabir, narrating from Abu Ayub al-Ansāri who said: I went to the Messenger of Allah )s.a.w.( while Hasan and Husain were sitting in front of him in his lap playing, so I said:O Messenger of Allah! Do you love them?

He said:How can I not love them when they are my two basils that I smell in this world. (1)

380:al-Mu'jam al-Kabir, narrating from Abu Sa'id who said: While the Messenger of Allah )s.a.w.( was praying when Husain )a.s.( came in and took hold of the Prophet's neck.Then he )s.a.w.( stood up and held Husain's hand and kept on holding it until he went to bow. (2)

381:Sharh al-Akhbār, narrating from Ja'far ibn Farwi who narrates: The Messenger of Allah )s.a.w.( was sitting down with his companions when Hasan and Husain )a.s.( came to him.They were young and they were leaping on him, so at times he would bring his head down for them and at other times he would pick them up and kiss them.A man who was in that gathering was looking at him with astonis hment to what he was doing.He said:O Messenger of Allah )s.a.w.(, I don't think I have ever kissed my child.The Messenger of Allah )s.a.w.( got angry very much that the color of his skin changed and he said to the man:If Allah has extracted mercy from your heart, then what can I do to you?He who does not have mercy on our little ones and does not honor our elders, is not from us. (3)

382:Sunan al-Nisā'i, narrating from 'Abdullah ibn Shaddād, from his father who said: In one of my evening prayers the Messenger of Allah )s.a.w.( came to us while he was carrying either Hasan or Husain.The Messenger of Allah )s.a.w.( came forward and put him on the ground.Then he said his takbir and started his prayer.During his prayer he prostrated for a long time.My father said:I raised my head and saw a child on the back of the Messenger of Allah while he was prost rating, then I returned back to my prostr ation.When the Messenger of Allah finished his prayer, people said:O Messenger of Allah! You had a long pros tration in your prayers in a way that we thought something might have happened or something was being revealed unto you.

ص:223


1- (1).al-Mu'jam al-Kabir, vol.4, p.651, h.0993.Kanz al-'Ummāl, vol.31, p.176, h.21773, narrating from Abu Na'im from Sa'd ibn Mālik.
2- (2) .al-Mu'jam al-Kabir, vol.3, p.15, h.7562.Tārikh Dimashq, vol.41, p.261.
3- (3) .Sharh al-Akhbār, vol.3, p.511, h.0601.

قالَ:کُلُّ ذلِکَ لَم یَکُن،ولکِنَّ ابنی ارتَحَلَنی فَکَرِهتُ أن اعجِلَهُ حَتّی یَقضِیَ حاجَتَهُ. (1)

383:المناقب لابن شهر آشوب عن اللیث بن سعد: أنَّ النَّبِیَّ صلی الله علیه وآله کانَ یُصَلّی یَوماً فی فِئَةٍ وَالحُسَینُ علیه السلام صَغِیرٌ بِالقُربِ مِنهُ،وکانَ النَّبِیُ ّ إذا سَجَدَ جاءَ الحُسَینُ علیه السلام فَرَکِبَ ظَهرَهُ ثُمَّ حَرَّکَ رِجلَیهِ،وقالَ:حِل حِل.

وإذا أرادَ رَسولُ اللهِ ِ أن یَرفَعَ رَأسَهُ أخَذَهُ فَوَضَعَهُ إلی جانِبِهِ،فَإذا سَجَدَ عادَ عَلی ظَهرِهِ،وقالَ:حِل حِل،فَلَم یَزَل یَفعَلُ ذلِکَ حَتّی فَرَغَ النَّبِیُ ّ مِن صَلاتِهِ.

فَقالَ یَهودِیٌ:یا مُحَمَّدُ،إنَّکُم لَتَفعَلونَ بِالصِّبیانِ شَیئاً ما نَفعَلُهُ نَحنُ!

فَقالَ النَّبِیُ ّ صلی الله علیه وآله:أما لَو کُنتُم تُؤمِنونَ بِاللهِ ِ وبِرَسولِهِ لَرَحِمتُمُ الصِّبیانَ.

قالَ:فَإنِّی اؤمِنُ بِاللهِ وبِرَسُولِهِ.فَأَسلَمَ لَمّا رَأی کَرَمَهُ مِن (2)عِظَمِ قَدرِهِ. (3)

384:المستدرک علی الصحیحینَ عن یعلی العامری: أنَّهُ خَرَجَ مَعَ رَسولِ اللهِ ِ صلی الله علیه وآله إلی طَعامٍ دُعوا لَهُ،قالَ:فَاستَقبَلَ رَسولُ اللهِ ِ صلی الله علیه وآله أمامَ القَومِ وحُسَینٌ مَعَ الغِلمانِ یَلعَبُ،فَأرادَ رَسولُ اللهِ ِ صلی الله علیه وآله أن یَأخُذَهُ،فَطَفِقَ (4)الصَّبِیُ یَفِرُّ هاهُنا مَرَّةً وَهاهُنا مَرَّةً،فَجَعَلَ رَسولُ اللهِ صلی الله علیه وآله یُضاحِکُهُ حَتّی أخَذَهُ.

قالَ:فَوَضَعَ إحدی یَدَیهِ تَحتَ قَفاهُ،وَالاُخری تَحتَ ذَقَنِهِ،فَوَضَعَ فاهُ عَلی فیهِ یُقَبِّلُهُ.

ص:224


1- (1).سنن النسائی:ج 2 ص 229،مسند ابن حنبل:ج 10 ص 453 ح 427718، [1]المستدرک علی الصحیحین:ج 3 ص726 ح 6631.
2- (2) .فی شرح الأخبار و بحار الأنوار:«مع»بدل«من».
3- (3) .المناقب لابن شهر آشوب:ج 4 ص 71، [2]شرح الأخبار:ج 3 ص 86 ح 1013،بحار الأنوار:ج 43 ص 296 ح57. [3]
4- (4) .طَفِقَ یفعل کذا:جَعل یفعل وأخذ ( لسان العرب:ج 10 ص 225« [4]طفق»).

He said:It was neither, but my son mounted on my shoulder and I did not like to dismount him hastily until he finished what he wanted to do. (1)

383:al-Manāqib, narrating from Ibn Shahr Ashub from Layth bn Sa'd who said: The Prophet )s.a.w.( was praying one day with a group of people and Husain who was a young boy was beside him.Whenever the Prophet )s.a.w.( fell in prost ration, Husain )a.s.( would come and mount on his shoulder and then shake his feet saying:Hie! Hie!

When the Prophet of Allah )s.a.w.( wanted to raise his head, he would take him and put him beside him, and as soon as he prostrated again, Husain would return on his back and say:Hie! Hie! He continued doing so until the Prophet )s.a.w.( finished his prayers.

It was at this time that a Jew said:O Muhammad! You treat the children a way that we do not.

The Prophet )s.a.w.( said:Indeed if you believed in Allah and His Messenger, you would certainly be kind to the children.

The Jew said:I therefore believe in Allah and His Messenger.He became a Muslim when he saw the magnan imity of someone as high ranking as the Prophet. (2)

384:al-Mustadrak 'alā al-Sahihain, narrating from Ya'lā al-'Amiri who said: He ]Ya'lā[ went out with the Messenger of Allah )s.a.w.( to a feast they were invited to.The Messenger of Allah )s.a.w.( was walking in front of the group and Husain was playing with some boys.When the Messenger of Allah )s.a.w.( wanted to take him, the child ]Husain[ would run around here and there, so the Messenger of Allah )s.a.w.( made him laugh until he took him.

He )s.a.w.( put one of his hands under his neck and the other hand under his chin, and then kissed him on his mouth.

ص:225


1- (1).Sunan al-Nisā'i, vol.2, p.922.Musnad Ibn Hanbal, vol.01, p.354, h.817724.al-Mustadrak 'alā al-Sahihain, vol.3, p.627, h.1366.
2- (2) .al-Manāqib, by Ibn Shahr Ashub, vol.4, p.17.Sharh al-Akhbār, vol.3, p.68, h.3101.Bihār al-Anwār, vol.34, p.692, h.75.

فَقالَ:حُسَینٌ مِنِّی وأنا مِن حُسَینٍ،أحَبَّ اللهُ مَن أحَبَّ حُسَینا،حُسَینٌ سِبطٌ (1)مِنَ الأسباطِ. (2)

385:المناقب لابن شهر آشوب عن عبد الله بن شیبة عن أبیه: أنَّهُ دُعِیَ النَّبِیُّ صلی الله علیه وآله إلی صَلاةٍ وَالحَسَنُ مُتَعَلِّقٌ بِهِ،فَوَضَعَهُ النَّبِیُ صلی الله علیه وآله مُقابِلَ جَنبِهِ وصَلّی،فَلَمّا سَجَدَ أطالَ السُّجودَ،فَرَفَعتُ رَأسی مِن بَینِ القَومِ فَاذا الحَسَنُ عَلی کَتِفِ رَسولِ اللهِ صلی الله علیه وآله،فَلَمّا سَلَّم قالَ لَهُ القَومُ:یا رَسولَ اللهِ لَقَد سَجَدتَ فی صَلاتِکَ هذِهِ سَجدَةً ما کُنتَ تَسجُدُها،کَأنَّما یوحی إلَیکَ!

فَقالَ[ صلی الله علیه وآله ]:لَم یُوحَ إلَیَ ّ،ولکنَّ ابنی کانَ عَلَی کَتِفی فَکَرِهتُ أن اعجِلَهُ حَتّی نَزَلَ.

وفی رِوایَةِ عَبدِ اللهِ بنِ شَدّادٍ أنَّهُ صلی الله علیه وآله قَالَ:إنَّ ابنِی هذَا ارتَحَلَنی فَکَرِهتُ أن اعجِلَهُ حَتّی یَقضِیَ حاجَتَهُ. (3)

4/5:التَّصابی لِلصَّبِیِّ وَاللَّعِبُ مَعَهُ

386:رسول الله صلی الله علیه وآله: مَن کانَ عِندَهُ صَبِیٌ ّ فَلیَتَصابَ لَهُ. (4)

387:الإمام علیّ علیه السلام: مَن کانَ لَهُ وَلَدٌ صَبا. (5)

ص:226


1- (1).إنّ مصطلح«سبط»فی لغة القرآن والحدیث تمشیر إلی الوصایة والخلافة،ویحتمل قویّاً أنّه صلی الله علیه وآله یرید بهذا أن یبیّن للاُمّة خلفاء من بعده.السِبط:الحفید (جمعه:الأسباط).
2- (2) .المستدرک علی الصحیحین:ج 3 ص 194 ح 4820،مسند ابن حنبل:ج 6 ص 177 ح 17572، [1]الأدب المفرد:ص 116 ح 364. [2]
3- (3) .المناقب لابن شهر آشوب:ج 4 ص 24، [3]بحار الأنوار:ج 43 ص 294. [4]
4- (4) .کتاب من لا یحضره الفقیه:ج 3 ص 483 ح 4707،عوالی اللآلی:ج 3 ص 311 ح 141. [5]
5- (5) الکافی:ج 6 ص 50 ح 4 [6] عن الأصبغ بن نباتة.

He )s.a.w.( then said:Husain is from me and I am from Husain.Allah loves he who loves Husain.Husain is an offspring )sibt( among the offsprings )asbāt-of the prophets(. (1) (2)

385:al-Manāqib, by Ibn Shahr Ashub narrates from 'Abdullah bin Shaybah, from his father who said: The Prophet )s.a.w.( was called to prayer while Hasan was clinging to him, so the Prophet )s.a.w.( put him down in front of him and began to pray.He prolonged the prost ration.From among people, I raised my head and I saw Hasan )a.s.( on the shoulder of the Messenger of Allah )s.a.w.(.When he concluded his prayers, people told him:O Messenger of Allah! You performed a prostr ation in your prayer that you do not usually perform, as if a revelation was descending unto you.

He )s.a.w.( said:There was no revelation, but my son was on my shoulder, and I did not want to hasten until he himself would come down.

And in the narration by 'Abdullah bin Shaddād it is said that the Prophet )s.a.w.( said:My son mounted on my shoulder, and I did not like to put him down hastily until he finished what he was doing. (3)

5/4:ACTING IN A CHILDISH MANNER FOR CHILDREN AND PLAYING WITH THEM

386:The Prophet )s.a.w.( said:He who has a child must treat him in a childish manner. (4)

387:Imām 'Ali )a.s.( said:He who has a child he must act as a child ]with him[. (5)

ص:227


1- (1).The word sibt )grandson( which is seen in the above tradition in the termin ology of Hadith and the Qurān points to the succession.The Prophet of Allah most probably intended to point the people to the successors after him.
2- (2) .al-Mustadrak 'alā al-Sahihain, vol.3, p.491, h.0284.Musnad Ibn Hanbal, vol.6, p.771, h.27571.al-Adab al-Mufrad, p.611, h.463.
3- (3) .al-Manāqib by Ibn Shahr Ashub, vol.4, p.42.Bihār al-Anwār, vol.34, p.492.
4- (4) .Kitāb Man lā Yahdarhu al-Faqih, vol.3, p.384, h.7074.'Awāli al-La'āli, vol.3, p.113, h.141.
5- (5) .al-Kāfi, vol.6, p.05, h.4, narrating from al-Asbagh ibn Nabātah.

388:کنز العمّال عن أنس: کانَ [رَسولُ الله صلی الله علیه وآله ] یُلاعِبُ زَینَبَ (1)بِنتَ امِّ سَلَمَةَ ویَقولُ:یا زُوَینِبُ،یا زُوَینِبُ مِرارا. (2)

389:سنن ابن ماجة عن سعید بن أبی راشد: أنَّ یَعلَی بنَ مُرَّةَ حَدَّثَهُم أنَّهُم خَرَجوا مَعَ النَّبِیِ ّ صلی الله علیه وآله إلی طَعامٍ دُعوا لَهُ،فَإذا حُسَینٌ یَلعَبُ فِی السِّکَّةِ (3)،قالَ:فَتَقَدَّمَ النَّبِیُ صلی الله علیه وآله أمامَ القَومِ وبَسَطَ یَدَیهِ،فَجَعَلَ الغُلامُ یَفِرُّ هاهُنا وهاهُنا،ویُضاحِکُهُ النَّبِیُ صلی الله علیه وآله حَتّی أخَذَهُ،فَجَعَلَ إحدی یَدَیهِ تَحتَ ذَقَنِهِ،وَالاُخری فی فَأسِ (4)رَأسِهِ،فَقَبَّلَهُ وقالَ:حُسَینٌ مِنِّی وأنا مِن حُسَینٍ،أحَبَّ اللهُ ُ مَنْ أحَبَّ حُسَیناً،حُسَینٌ سِبطٌ مِنَ الأَسباطِ (5). (6)

390:صحیح ابن حبّان عن أبی هریرة: کانَ النَّبِیُ ّ صلی الله علیه وآله یَدلَعُ (7)لِسانَهُ لِلحُسَینِ،فَیَری الصَّبِیُ ّ حُمرَةَ لِسانِهِ،فَیَهِشُّ (8)إلَیهِ.فَقالَ لَهُ عُیَینَةُ بنُ بَدرٍ:ألا أراهُ یَصنَعُ هذا بِهذا،فواللهِ إنَّهُ لَیَکونُ لِیَ الوَلَدُ قَد خَرَجَ وَجهُهُ وَما قَبَّلتُهُ قَطُّ !

ص:228


1- (1).ربیبته.
2- (2) .کنز العمّال:ج 7 ص 140 ح 18403 نقلاً عن کتاب الضیاء.
3- (3) .السِّکَّة:الطریقة المصطفّة من النخل،ومنها قیل للأزقّة سِکک لاصطفاف الدور فیها ( النهایة:ج 2 ص 384« [1]سکک»).
4- (4) .فأْسُ رأسه:هی طرف مؤخَّره المُشرف علی القَفا ( النهایة:ج 3 ص 405« [2]فأس»).
5- (5) .جاءت کلمة«سِبط»فی نصّ الحدیث،وهذه الکلمة تشیر فی مفهوم القرآن والحدیث إلی الوصایة والخلافة،ویحتمل قویّاً أنّ رسول الله صلی الله علیه وآله کان یهدف إلی هدایة الناس إلی الخلفاء من بعده.
6- (6) .سنن ابن ماجة:ج 1 ص 51 ح 144،المعجم الکبیر:ج 22 ص 274 ح 702.
7- (7) .یَدْلَعُ لِسَانَهُ:أی یُخرجه ( النهایة:ج 2 ص 130« [3]دلع»).
8- (8) .هَشَّ:تَبسَّمَ و ارتاحَ ( المصباح المنیر:ص 638«هشی»).

388:Kanz al-'Ummāl, narrating from 'Anas, who said: The Messenger of Allah was playing with Zainab bint Um Salamah ]his step-daughter[ and he repeatedly said:O little Zainab! O little Zainab. (1)

389:Sunan bin Mājah, narrating from Sa'id bin Abu Rāshid who said: Ya'lā bin Marrah narrated to them that they went out with the Prophet )s.a.w.( to a feast they were invited to.On their way, they saw Husain )a.s.( playing in the alley.

The Prophet )s.a.w.( went ahead of the group and stretched out his hands, but the boy ]Husain[ )a.s.( started running around here and there, so the Prophet )s.a.w.( made him laugh until he took him.

He )s.a.w.( put one of his hands under his chin and the other hand on the back of his head, and then kissed him.

He )s.a.w.( then said:Husain is from me and I am from Husain.Allah loves he who loves Husain.Husain is an offspring )sibt( of the offsprings )asbāt-of the prophets(. (2)

390:Sahih bin Habbān, narrating from Abu Hurayrah who said: The Prophet )s.a.w.( used to bring out his tongue for Husain who would laugh upon seeing the reddish tip of the tongue.Then 'Uyayna bin Badr asked him:What is it that I am seeing?Why does he act like that for him?I have a son whose beard has grown out, but I have never kissed him.

The Prophet )s.a.w.( said:He who does not show mercy will

ص:229


1- (1).Kanz al-'Ummāl, vol.7, p.041, h.30481, narrating from the book al-Diyā'.
2- (2) .Sunan Ibn Mājah, vol.1, p.15, h.441.al-Mu'jam al-Kabir, vol.22, p.472, h.207.

فَقالَ النَّبِیُ صلی الله علیه وآله:مَن لا یَرحَمُ لا یُرحَمُ. (1)

391:المناقب لابن شهرآشوب عن ابن مهاد عن أبیه: [أنَّ] النَّبِیَّ صلی الله علیه وآله بَرَکَ لِلحَسَنِ وَالحُسَینِ فَحَمَلَهُما وخالَفَ بَینَ أیدیهِما وأرجُلِهِما،وقالَ:نِعمَ الجَمَلُ جَمَلُکُما (2). (3)

392:فضائل الصحابة عن أبی هریرة: رَأیتُ النَّبِیَّ صلی الله علیه وآله وقَد أخَذَ بِیَدَی الحُسَینِ بنِ عَلِیٍ ّ،وقَد وَضَعَ قَدَمَ الحُسَینِ عَلی ظَهرِ قَدَمَیهِ،وهُوَ یَقولُ:تَرَقَّ عَینَ بَقَّه (4)،تَرَقَّ عَینَ بَقَّه. (5)

393:کفایة الأثر عن أبی هریرة: کُنتُ عِندَ النَّبِیَّ صلی الله علیه وآله وأبو بَکرٍ وعُمَرُ وَالفَضلُ بنُ العَبّاسِ وزَیدُ بنُ حارِثَةَ وعَبدُ اللهِ بنُ مَسعودٍ،إذ دَخَلَ الحُسَینُ بنُ عَلِیٍ ّ علیه السلام،فَأَخَذَهُ النَّبِیُ صلی الله علیه وآله وقَبَّلَهُ،ثُمَّ قالَ:حِبِقَّةٌ (6)حِبِقَّه، (7)تَرقَّ عَینَ بَقَّه (8)،ووَضَعَ فَمَهُ عَلی فَمِهِ،ثُمَّ قالَ:اللّهُمَّ إنّی احِبُّهُ فَأحِبَّهُ،وأحِبَّ مَن یُحِبُّهُ. (9)

ص:230


1- (1).صحیح ابن حبّان:ج 15 ص 431 ح 6975،موارد الظمآن:ص 553 ح 2236 وفیه«للحسن»بدل«للحسین».
2- (2) .هذه الحالة ممکنة علی صورتین:الاُولی:أن یکونا قد جلسا متدابرین أو متقابلین،والثانیة:أن یکون کلّ منهما قد جلس فی جانب،أحدهما من الجانب الأیمن،والآخر من الجانب الأیسر.
3- (3) .المناقب لابن شهر آشوب:ج 3 ص 387، [1]بحار الأنوار:ج 43 ص 285 ح 50. [2]
4- (4) .تَرَقَّ عَینَ بَقَّهْ:أی اعْلُ،عین بَقَّهْ؛شُبِّهَ بالبَقَّهِ لصِغَرِ جُثّتِه ( تاج العروس:ج 13 ص 44« [3]بقق»).
5- (5) .فضائل الصحابة لابن حنبل:ج 2 ص 787 ح 1405، [4]الأدب المفرد:ص 90 ح 270،تاریخ دمشق:ج 13 ص 194 ح 3161 کلاهما نحوه.
6- (6) .الحِبِقَّهُ:القَصِیرُ ( تاج العروس:ج 13 ص 66«حبق»).
7- (7) .الحِبِقّة بکسرتین مشدّدة القاف:القصیر ( القاموس المحیط:ج 3 ص 219«حبق»).
8- (8) .فی ن م:«خبقة خبقة»بالخاء المعجمة.وبهامش ن:«عذقة عذقة»بالعین.وبهامش ط:«والأصحّ:حذقة حذقة»أقول:بل الأصحّ:«حُزقَّة حُزقَّة»بضمّ الحاء وفتحها وضمّ الزاء وتشدید القاف المفتوحة (هامش المصدر).
9- (9) .کفایة الأثر:ص 81، [5]المناقب لابن شهر آشوب:ج 1 ص 148 [6] وفیه«قال صلی الله علیه وآله للحسین علیه السلام:حبقّة حبقّة ترقّ عین بقّة»فقط.

ycrem nwohs be not (1)

391:al-Manāqib, narrating from Ibn Shahr Ashub who narrated from Ibn Mahād from his father who said: The Prophet )s.a.w.( once knelt down for Hasan and Husain and let them mount and set their hands and legs opposite each other (2) and he said:Your camel is a good camel. (3)

392:Fadā'il al-Sahābah, narrating from Abu Hurayrah who said: I saw the Prophet )s.a.w.( holding the hands of Husain bin 'Ali and was putting his feet on his own feet and saying:Come up, O small eyed! Come up, O small eyed! (4)

393:Kifāyah al-Athar, narrating from Abu Hurayrah who said: I along with Abu Bakr, 'Umar, Fadl bin 'Abbās, Zaid bin Hārithah and 'Abdullah bin Mas'ud were with the Prophet )s.a.w.( when Husain bin 'Ali )a.s.( entered and the Prophet )s.a.w.( took him and kissed him, and then said:O little.O little! Come up, O small eyed! He )s.a.w.( then put his mouth on Husain's mouth and said:O Allah! I love him.So love him and love those who love him. (5)

ص:231


1- (1).Sahih Ibn Habbān, vol.51, p.134, h.5796.Mawārid al-Zam'ān, p.355, h.6322, with 'for Hasan' instead of 'for Husain'.
2- (2) .This state can be in two forms:One is that those two sat back on back or face to face, and the other is that each of them sat on one side, one on the right and the other on the left.
3- (3) .al-Manāqib by Ibn Shahr Ashub, vol.3, p.783.Bihār al-Anwār, vol.34, p.582, h.05.
4- (4) .Faddā'il al-Sahābah by Ibn Hanbal, vol.2, p.787, h.5041.al-Adab al-Mufrad, p.09, h.072.Tārikh Dimashq, vol.31, p.491, h.1613.
5- (5) .Kifāyah al-Athar, p.18.al-Manāqib by Ibn Shahr Ashub, vol.1, p.841, which only narrates:He )s.a.w.( said to Husain )a.s.(:O little.O little! Come up, O small eyed!.

5/5:رَبیعُ الصِّبیانِ

394:رسول الله صلی الله علیه وآله: إنَّ التُّرابَ رَبیعُ الصِّبیانِ. (1)

395:عنه صلی الله علیه وآله: احِبُّ الصِّبیانَ لِخَمسٍ:الأوَّلُ:أنَّهُم هُمُ البَکَّاؤونَ،وَالثّانی:یَتَمرَّغونَ بِالتُّرابِ،وَالثّالِثُ:یَختَصِمونَ مِن غَیرِ حِقدٍ،وَالرّابِعُ:لا یَدَّخِرونَ لِغَدٍ شَیئا،وَالخامِسُ:یُعَمِّرونَ ثُمَّ یُخَرِّبونَ. (2)

ص:232


1- (1)المعجم الکبیر:ج 6 ص 140 ح 5775 عن سهل بن سعد،کنز العمّال:ج 16 ص 458 ح 4543.
2- (2) .المواعظ العددیّة:ص 259.

5/5:THE CHILDREN\'S ENTERTA INMENT PLACE

اشارة

394:The Prophet )s.a.w.( said:Indeed, soil is the child's place of entertai nment. (1)

395:The Prophet )s.a.w.( said:I love children for five things:first, they cry a lot; second, they play with soil; third, they hate without malice; fourth, they do not store anything for the next day; fifth, they build something and then they ruin it. (2)

ص:233


1- (1).al-Mu'jam al-Kabir, vol.6, p.041, h.5775, narrating from Sahl ibn Sa'd.Kanz al-'Ummāl, vol.61, p.854, h.3454.
2- (2) .al-Mawā'iz al-'Adadiyah, p.952.

ص:234

The Function Of Playing In The Growth Of A Child

Playing is the most serious subject in the life of a child.The term 'playing' for adults is equal to pass-time, vanity, negligence and so on; things that only hinder advanc ement and progress, but as for a child, it is the cause of his growth and develo pment.The child's period of playing is not a period of the ceasing of progress, but it is a period of flou rishing of talents through playing.This is why it has been recom mended that you let your children play, and children who are playful will be clever and patient when they become adults.

The second tradition refers to the funda mental impact playing has in the growth and elevation of one's perso nality.A child who has not satiated his childhood in playing, will show some childish behavior when he grows up.Having such charact eristics is an abnormal conduct that some people are encoun tered with, in their adolescent and adult age.One of the causes of this abnorm ality is failure to satisfy this need in childhood, and this need is achieved only through playing.

The Importance Of Playing From A Psycho Logical Viewpoint
اشارة

Any healthy and useful game a child engages in has many important benefits that can be easily seen in the psychol ogical growth of the child's perso nality.

1-The Physical Importance:

Games which are played along with activities are of high importance and value for the child's muscles and other parts of his body.These kinds of activities can also be useful for letting out the excess energy of the child.If the excess energy is not used in a correct way and it is stored unsat isfied in the child's body, it makes him uneasy, nervous and bad tempered.

ص:235

2-The Psychol Ogical Importance:

Playing gives a child a chance to express his feelings.He can release his compressed energy by means of playing.A child can express feelings such as fear, annoyance, anxiety, happiness and so on in the frame of his desired persona lities in any way he likes it and he can also let out his negative energy and inner hatred.

3-The Upbringing Importance:

It is by playing that the true persona lity of children takes its shape, and consid erable changes happen in their state of mind all of which are a passage to the higher stage of growth.Playing will provide a kind of develop ment for the children, and it is here that we realize the importance of oppor tunities and facilities in upbringing children.

4-The Social Importance:

In playing, a child learns how to socially commun icate with others who are outside his family unit and learns how to solve the problems and difficu lties emerging from these kinds of communi cations, and he also learns how to socially adapt with others.

5-The Educat Ional Import Ance:

By means of playing with different kinds of toys, a child can succeed in learning and recogni zing colors, shapes, sizes, materials, different kinds of things and their importance.Playing helps a child recognize the world in which he lives, and also to comprehend, touch, feel, and manage things and finally to differ entiate between reality and delusion.

6-The Moral Importance:

In the course of playing, a child learns what is good and what is bad.The child finds out that if he desires to be counted as an

ص:236

acceptable person in any activity, he must be truthful, trustwo rthy, fair, discipl ined, truth seeking, honest, indep endent and so on.

A Psycho Logical Analysis Of Playing:
اشارة

Different theories have been given by psycholo gists in regard to analysing and explaining the role of playing in children.Some of these theories are:The theory of excess energy, the theory of relieving tension, the theory of recreation; and the theory of prepar ation for adulthood.

A-The Theory Of Excess Energy:

According to this theory, when the energy of the body increases more than its normal level and the organism feels the excess energy within the child's system, it shows itself in the form of playing.This theory cannot explain those motionless and mysterious games that children who do not need any physical activity, play. (1)

B-The Theory Of Relieving Tension:

This theory says that playing returns back the consumed energy.A person's body will get tired after working hard and doing activities, and it needs a kind of practice by which the tension can be removed, therefore the need to play appears when energy has reached its lowest level, and not when there is still excess energy.This theory which has been presented by Schaller and Maurice Lazarus does not explain the playing that is done when the child has had the full rest.

C-The Recreation Theory:

Based on this theory that has been suggested by S.Hall, children, in their plays, renew the scenes and activities of their ancestors that had been produced due to the need of their life.For example, in games such as fishing, boating, hunting and the like, the child repeats the process of the life of his ancestors who were cave-dwellers.

ص:237


1- (1).This attitude has been attributed to Spencer and Schaller.
D-The Theory Of Prepara Tion For Adulthood:
اشارة

According to this theory which was presented by K.Groos, playing is considered as a kind of prepar ation for a child's future activities.Based on this view, the type of game usually matches those activities that the child must have in the maturity period and adulthood.

Although this theory points out to the function of playing in the sociali zing of a child that was not mentioned in the former theories, but it cannot yet define all the childish games, like imitating animals. (1)

The Age Of Playing:

Another issue is the age of playing.Some traditions indicate that a child must be allowed to play until he is seven years old.Does this mean that after this age he should not be allowed to play?In narrations the first seven years is referred to as the period of playing, and the second seven years is the period of discip lining.Therefore, it has been emphasized that during the first seven years discip lining should not be executed.Of course, there is no doubt that the narration indicates that the first seven years is specif ically for playing and in this age the child must be allowed to play.The question is that whether playing is forbidden during the second stage?Or what is banned in this stage is to confine it to only playing, that means even though discipl ining is allowed, playing is also permitted proport ionate to his age and conditions.

It seems that the second idea is more fitting, meaning that in the second seven years discip lining begins, but according to a child's conditions he can also play.Of course, this playing is not unlimited )like the first seven years(, and as it is in the stage of discip lining there must be some limit ations.This matter can be studied more thoroughly in psy chological researches.

The Parents Playing With The Child:

Besides giving permission to play, playing of the parents with the child is itself another important factor.On one side, playing is an

ص:238


1- (1).Play is a series of general 'prepar ations' the aim of which is to prepare a ground for some organized actions for the future of the child.This attitude has been given by K.Groos.

important pillar of the children's life, and on the other side, parents are a part of their lives and they have a particular position for them.That is why it is very important for the child that his parents enter into his world.It is here that playing with the child shows its importance.Since parents are the most important persons for the child, playing with him causes honor for the child and elevates his self esteem.It produces the feeling of self-worthiness and self-motivation.It also strengt hens the relatio nship of the child with the parents, and it has a funda mental function in the loyalty and sincerity of their relation ship, which is one of the necessary features in the parent-child relati onship.

Buying various, expensive and advanced toys do not bring about a child's consent in his relati onship with his parents.He only wishes that his parents understood him and his world and partici pated in it.

On this basis, there are two issues that can be seen in the teachings of religion.One is concerning the playing of parents with their children )which had been abundantly seen in the conduct of the Messenger of Allah )s.a.w.((, and the other is that parents should play with their children like a child.Adults' playing their own way is not pleasant and satisfying for the child, but it is childish games that satisfies the child and develops his person ality and teaches him the skills of life.This is why the Messenger of Allah )s.a.w.( played child-like games with children.

The important point is that adults' playing with children is not vain, and it is a wise, mature, and intel lectual practise and it does not decrease their honor.

ص:239

الفصل السادس:الدعاء

1/6:الحَثُّ عَلَی الدُّعاءِ لِلأولادِ

(وَ الَّذِینَ یَقُولُونَ رَبَّنا هَبْ لَنا مِنْ أَزْواجِنا وَ ذُرِّیّاتِنا قُرَّةَ أَعْیُنٍ وَ اجْعَلْنا لِلْمُتَّقِینَ إِماماً). 1

(رَبِّ اجْعَلْنِی مُقِیمَ الصَّلاةِ وَ مِنْ ذُرِّیَّتِی رَبَّنا وَ تَقَبَّلْ دُعاءِ) 2.

(رَبِّ أَوْزِعْنِی أَنْ أَشْکُرَ نِعْمَتَکَ الَّتِی أَنْعَمْتَ عَلَیَّ وَ عَلی والِدَیَّ وَ أَنْ أَعْمَلَ صالِحاً تَرْضاهُ وَ أَصْلِحْ لِی فِی ذُرِّیَّتِی إِنِّی تُبْتُ إِلَیْکَ وَ إِنِّی مِنَ الْمُسْلِمِینَ ) 3.

396:رسول الله صلی الله علیه وآله: دُعاءُ الوالِدِ لِلوَلَدِ کَالماءِ لِلزَّرعِ بِصَلاحِهِ. (1)

397:عنه صلی الله علیه وآله: دُعاءُ الوالِدِ لِوَلَدِهِ مِثلُ دُعاءِ النَّبِیِّ لِأُمَّتِهِ. (2)

398:عنه صلی الله علیه وآله: رَحِمَ اللهُ ُ مَن أعانَ وَلَدَهُ عَلی بِرِّهِ؛وهُوَ أن یَعفُوَ عَن سَیِّئَتِهِ،ویَدعُوَ لَهُ فیما بَینَهُ وبَینَ اللهِ. (3)

ص:240


1- (4) .الفردوس:ج 2 ص 213 ح 3038 عن ابن عمر.
2- (5) .تاریخ أصبهان:ج 1 ص 226 ح 344، [1]الفردوس:ج 2 ص 212 ح 3037 کلاهما عن أنس.
3- (6) .بحار الأنوار:ج 104 ص 98 ح 70 [2] نقلاً عن عدّة الداعی.

CHAPTER SIX:PRAYING:

6/1:ENCOURA GING PRAYING FOR CHILDREN

And those who say:'O' our Lord! Grant us from our wives and our offspring the joy of our eyes, and make us for the pious ones )their( Imams. (1)

My Lord! Make me a performer of the prayer, and of my offspring )too(; Our Lord! And accept my petition. (2)

My Lord! Grant me that I may give thank Your favor which You have bestowed on me and on my parents, and that I may do good which pleases You and do good to me in respect of my offspring; surely I turn to You, and surely I am of those who submit. (3)

396:The Prophet )s.a.w.( said:The father's prayer for the child is useful like water is for plants. (4)

397:The Prophet )s.a.w.( said:The father's prayer for his child is like the prayer of a Prophet for his community. (5)

398:The Prophet )s.a.w.( said:May the mercy of Allah be upon he who helps his child in being righteous, and that is by forgiving his wrongs and praying for whatever is between him and Allah. (6)

ص:241


1- (1).Qurān, 52:47.
2- (2) .Qurān, 41:04.
3- (3) .Qurān, 64:51.
4- (4) .al-Firdaws, vol.2, p.312, h.8303, narrating from Ibn 'Umar.
5- (5) .Tārikh Asbahān, vol.1, p.622, h.443.al-Firdaws, vol.2, p.212, h.7303.Both narrating from 'Anas.
6- (6) .Bihār al-Anwār, vol.401, p.89, h.07, narrating from 'Uddah al-Dā'i.

2/6:النَّهیُ عَنِ الدُّعاءِ عَلَی الأَولادِ

399:رسول الله صلی الله علیه وآله: لا تَدعوا عَلی أنفُسِکُم،ولا تَدعوا عَلی أولادِکُم،ولا تَدعُوا عَلی أموالِکُم. (1)

400:عنه صلی الله علیه وآله: لا تَدعوا عَلی أولادِکُم أن تُوافِقَ مِنَ اللهِ إجابَةً. (2)

401:الإمام الصادق علیه السلام: أیُّما رَجُلٍ دَعا عَلی وَلَدِهِ أورَثَهُ اللهُ الفَقرَ. (3)

3/6:دُعاءُ الإمامِ زَینِ العابِدینَ لِوُلدِهِ

402:الإمام زین العابدین علیه السلام مِن دعائِهِ لِوُلدِهِ اللّهُمَّ ومُنَّ عَلَیَ بِبَقاءِ وُلدِی،وبِإصلاحِهِم لی،وبِإمتاعی بِهِم،إلهی امدُد لی فی أعمارِهِم،وزِد لی فی آجالِهِم،ورَبِّ لی صَغیرَهُم،وقَوِّ لی ضَعیفَهُم،وأصِحَّ لی أبدانَهُم وأدیانَهُم وأخلاقَهُم،وعافِهِم فی أنفُسِهِم وفی جَوارِحِهِم وفی کُلِّ ما عُنیتُ بِهِ مِن أمرِهِم،وأدرِر لی وعَلی یَدَیَّ أرزَاقَهُم،وَاجعَلهُم أبراراً أتقیاءَ بُصَراءَ سامِعینَ مُطیعینَ لَکَ،ولِأَولِیائِکَ مُحِبِّینَ مُناصِحینَ،ولِجَمیعِ أعدائِکَ مُعانِدینَ ومُبغِضینَ،آمینَ.

اللّهُمَّ اشدُد بِهِم عَضُدِی،وأقِم بِهِم أوَدی (4)،وکَثِّر بِهِم عَدَدِی،وزَیِّن بِهِم مَحضَری،وأحیِ بِهِم ذِکری،وَاکفِنِی بِهِم فی غَیبَتی،وأعِنّی بِهِم عَلی حاجَتی،وَاجعَلهُم لی

ص:242


1- (1).صحیح مسلم:ج 4 ص 2304 ح 3009،سنن أبی داوود:ج 2 ص 88 ح 1532 کلاهما عن جابر بن عبدالله.
2- (2) .تاریخ أصبهان:ج 2 ص 296 ح 1784 [1] عن عبدالله بن دینار بن عمر.
3- (3) .عدّة الداعی:ص 80، [2]بحار الأنوار:ج 104 ص 99 ح 77. [3]
4- (4) .الأَوَدُ:العِوَجُ ( النهایة:ج 1 ص 79«أود»).

6/2:THE PROHIB ITION OF PRAYING AGAINST THE CHILDREN

399:The Prophet )s.a.w.( said:Do not pray against yourselves, do not pray against your children and do not pray against your properties. (1)

400:The Prophet )s.a.w.( said:Do not pray against your children, lest it is accepted by Allah. (2)

401:Imām al-Sādiq )a.s.( said:Any man who prays against his child will be stricken by Allah with poverty. (3)

6/3:THE PRAYING OF IMāM AL-SAJJāD FOR HIS CHILDREN

اشارة

402:Imām al-Sajjād )a.s.( said,-in his praying for his children-:O Allah, make me obliged by keeping my children alive, making them righteous for me and allowing me to benefit from them!

O Allah! Extend their age for me, prolong their lives for me, raise the small ones, strengthen the weak ones, and keep safe and sound their bodies and their faith and moral traits for me.Make them well in their souls, their limbs and everything that I care for them of their affairs, and increase for me and through my hands their provisions!

Make them pious, God wary, insightful, hearing and obedient to You, and loving and advising to Your friends, and strict resistant and detesting all Your enemies! Amen!

ص:243


1- (1).Sahih Muslim, vol.4, p.4032, h.9003.Sunan Abu Dāwud, vol.2, p.88, h.2351.Both narrating from Jābir ibn'Abdullah.
2- (2) .Tārikh Asbahān, vol.2, p.692, h.4871, narrating from 'Abdullah ibn Dinār ibn 'Umar.
3- (3) .'Uddah al-Dā'i, p.08.Bihār al-Anwār, vol.401, p.99, h.77.

مُحِبِّینَ،وعَلَیَّ حَدِبینَ (1)مُقبِلینَ مُستَقیمینَ لِی،مُطیعینَ غَیرَ عاصینَ ولا عاقّینَ،ولا مُخالِفینَ ولا خاطِئینَ،وأعِنّی عَلی تَربِیَتِهِم وتَأدیبِهِم وبِرِّهِم،وهَب لی مِن لَدُنکَ مَعَهُم أولادا ذُکورا،وَاجعَل ذلِکَ خَیرا لی،وَاجعَلهُم لی عَونا عَلی ما سَألتُکَ.

وأعِذنی وذُرِّیَتی مِنَ الشَّیطانِ الرَّجیم،فَإِنَّکَ خَلَقتَنا وأمَرتَنا ونَهَیتَنا،ورَغَّبتَنا فی ثَوابِ ما أمَرتَنا،ورَهَّبتَنا عِقابَهُ،وجَعَلتَ لَنا عَدُوّا یَکیدُنا،سَلَّطتَهُ مِنّا عَلی ما لَم تُسَلِّطنا عَلَیهِ مِنهُ،أسکَنتَهُ صُدورَنا،وأجرَیتَهُ مَجارِیَ دِمائِنا،لا یَغفُلُ إن غَفَلنا،ولا یَنسی إن نَسینا،یُؤمِنُنا عِقابَکَ ویُخَوِّفُنا بِغَیرِکَ،إن هَمَمنا بِفاحِشَةٍ شَجَّعَنا عَلَیها،وإن هَمَمنا بِعَمَلٍ صالِحٍ ثَبَّطَنا (2)عَنهُ،یَتَعَرَّضُ لَنا بِالشَّهَواتِ،ویَنصِبُ لَنا بِالشُّبُهاتِ،إن وَعَدَنا کَذَبَنا،وإن مَنّانا أخلَفَنا،وإلّا تَصرِف عَنّا کَیدَهُ یُضِلَّنا،وإلّا تَقِنا خَبالَهُ یَستَزِلَّنا.

اللّهُمَّ فَاقهَر سُلطانَهُ عَنّا بِسُلطانِکَ،حَتّی تَحبِسَهُ عَنّا بِکَثرَةِ الدُّعاءِ لَکَ فَنُصبِحَ مِن کَیدِهِ فِی المَعصومینَ بِکَ.

اللّهُمَّ أعطِنی کُلَّ سُؤلی،وَاقضِ لی حَوائِجی،ولا تَمنَعنِی الإِجابَةَ وقَد ضَمِنتَها لی،ولا تَحجُب دُعائی عَنکَ وقَد أمَرتَنی بِهِ،وَامنُن عَلَیَ بِکُلِّ ما یُصلِحُنی فی دُنیایَ وآخِرَتی،ما ذَکَرتُ مِنهُ وما نَسیتُ،أو أظهَرتُ أو أخفَیتُ،أو أعلَنتُ أو أسرَرتُ،وَاجعَلنی فی جَمیعِ ذلِکَ مِنَ المُصلِحینَ بِسُؤالی إیّاکَ،المُنجِحینَ بِالطَّلَبِ إلَیکَ،غَیرِ المَمنوعینَ بِالتَّوَکُّلِ عَلَیکَ،المُعَوَّدینَ بِالتّعوُّذِ بِکَ،الرّابِحینَ فِی التِّجارَةِ عَلَیکَ،المُجارینَ بِعِزِّکَ،المُوسَّعِ عَلَیهِم الرِّزقُ الحَلالُ مِن فَضلِکَ الواسِعِ بِجودِکَ وکَرَمِکَ،

ص:244


1- (1).حَدِبَ فلانٌ علی فلان:تعَطَّفَ وحَنا علیه ( لسان العرب:ج 1 ص 301« [1]حدب»).
2- (2) .ثَبَّطَهُ:قَعَدَ بِه عَن الأمر وشَغَلَهُ عَنهُ وَمَنَعَهُ تخذیلاً ( المصباح المنیر:ص 80« [2]ثبط»).

O Allah! Strengthen my arm through them, straighten my bending back, multiply my number, adorn my presence, keep alive my remem brance, suffice me when I am away, help me in my needs, and make them loving towards me, affec tionate, approa ching, upright and obedient, and never disobe dient, disresp ectful, opposing, or offending!

Help me in their upbringing, their education, and my devotion to them.Give me among them male children from Your esteemed side, make that something good for me, and make them a help for me in what I have asked from You!

Give me and my progeny refuge from the accursed Satan, for You have created us, commanded us, and prohibited us, and made us desire the reward of what You have commanded, and fear its punishment! You assigned to us an enemy who schemes against us, gave him an authority over us in a way that You did not give us authority over him, allowed him to dwell in our breasts and let him run in our blood vessels; he is not heedless, though we are heedless, he does not forget, though we forget; he makes us feel secure from Your punishment and fills us with fear toward other than You.If we are about to commit an indecency, he gives us courage to do so, and if we are about to perform a righteous work, he holds us back from it.He opposes us through passions, and sets up for us doubts.If he promises us, he lies, and if he raises our hopes, he fails to fulfil them.If You do not turn his trickery away from us, he will misguide us, and if You do not protect us from his corruption, he will cause us to slip.

O Allah! So defeat his authority over us through Your authority, such that You hold him back from us through the frequency of our suppl ication to You and we leave his trickery and rise up among those preserved by You from sin!

O Allah! grant me my every request, accomplish for me my needs, withhold not from me Your response when You have made Yourself accou ntable for it to me, veil not my suppli cation from Yourself, when You have commanded me to make it, and be kind to me through everything that will set me right in this

ص:245

المُعَزِّینَ مِنَ الذُّلِّ بِکَ،وَالمُجارینَ مِنَ الظُّلمِ بِعَدلِکَ،وَالمُعافَینَ مِنَ البَلاءِ بِرَحمَتِکَ،وَالمُغنَینَ مِنَ الفَقرِ بِغِناکَ،وَالمَعصومینَ مِنَ الذُّنوبِ وَالزَّلَلِ وَالخَطاءِ بِتَقواکَ،وَالمُوَفَّقینَ لِلخَیرِ وَالرُّشدِ وَالصَّوابِ بِطاعَتِکَ،وَالمُحالِ بَینَهُم وبَینَ الذُّنوبِ بِقُدرَتِکَ،التّارِکینَ لِکُلِّ مَعصِیَتِکَ،السّاکِنینَ فی جِوارِکَ.

اللّهُمَّ أعطِنا جَمیعَ ذلِکَ بِتَوفیقِکَ ورَحمَتِکَ،وأعِذنا مِن عَذابِ السَّعیرِ،وأعطِ جَمیعَ المُسلِمینَ وَالمُسلِماتِ وَالمُؤمِنینَ وَالمُؤمِناتِ مِثلَ الّذی سَألتُکَ لِنَفسی ولِوُلدی فی عاجِلِ الدُّنیا وآجِلِ الآخِرَةِ،إنَّکَ قَریبٌ مُجیبٌ سَمیعٌ عَلیمٌ،عَفُوٌّ غَفورٌ رَؤوفٌ رَحِیمٌ،وآتِنا فِی الدُّنیا حَسَنَةً،وفِی الآخِرَةِ حَسَنَةً وقِنا عَذابَ النَّارِ. (1)

ص:246


1- (1).الصحیفة السجّادیّة:ص 105 الدعاء 25. [1]

world and the next, in everything that I remember or forget, display or conceal, make public or keep secret!

In all of this, place me through my asking You among those who set things right, those who are answered favorably when they request from You and from whom is not withheld when they put their trust in You, those accustomed to seek refuge in You , those who profit through commerce with You , those granted sanctuary through Your might, those given lawful provision abundantly from Your boundless bounty through Your munif icence and generosity, those who reach exaltation after abasement through You, those granted sanctuary from wrong through Your justice, those released from affliction through Your mercy, those delivered from need after poverty through Your riches, those preserved from sins, slips, and offences through revere ntial fear toward You, those successful in goodness, right conduct, and propriety through obeying You, those walled off from sins through Your power, the abandoners from every act of disobe dience toward You , the dwellers in Your neighbo urhood!

O Allah! Give me all of that through Your bestowal of success and Your mercy, grant us refuge from the chastis ement of the burning, and give to all the Muslims, male and female, and all the faithful, male and female, the like of what I have asked for myself and my children, in the immediate of this word and the deferred of the next! Verily You are the Near, the Responder, the All-Hearing, the All-Knowing, the Pardoner, the Forgiving, the Clement, the Merciful! And give to us in this world good, and in the next world good, and protect us from the chastis ement of the Fire! (1)

ص:247


1- (1).al-Sahifah Sajjādiyah, p.501, Prayer 52.
A Father\'s Prayer For His Child

There is a prayer narrated in Makārim al-Akhlāq by Shaikh al-Tabarsi entitled:'A Father's prayer for his child' that has been recom mended by some of the great contemp orary author ities to be recited in order to improve the behavior of one's children, and it is also encouraged for the mother to recite this prayer as well.

This prayer consists of four units )rak'ah(.In the first unit, after reciting Surah al-Hamd, the following verse should be recited ten times:

Our Lord make us submissive to You and show us our ways of worship, and turn to us )mercifully(; for surely You are the Oft-Returning, the Most Mercifu/. (1)

In the second unit, after reciting Surah al-Hamd, the following verse should be recited ten times:

My Lord! Make me a performer of the prayer, and of my offspring, )too(:Our Lord! And accept my petition; Our Lord! Forgive me and my parents, and the believers on the Day when the reckoning shall come to pass . (2)

In the third unit, after reciting Surah al-Hamd, the following verse should be recited ten times:

Our Lord! Grant us from our wives and our offspring the joy of our eyes, and make us for the pious ones )their( Imāms . (3)

In the fourth unit, after reciting Surah al-Hamd, the following verse should be recited ten times:

My Lord! Grant me that I may give thanks for Your favor which You have bestowed on me and on my parents, and that I may do good which pleases You and do good to me in respect of my offspring; surely I turn to You, and surely I am of those who submit . (4)

ص:248


1- (1).Qurān, 2:821.
2- (2) .Qurān, 41:04-14.
3- (3) .Qurān, 52:47.
4- (4) .Qurān, 64:51.

After completely finishing this prayer, the following verse should again be recited ten times: Our Lord! Grant us from our wives and our offspring the joy of our eyes, and make us for the pious ones )their( Imam .

ص:249

ص:250

SECTION THREE:THE CHILD\'S DUTIES

اشارة

Introdu ction

Chapter One:The Individual Duties of a Child

Chapter Two:The Child's Duties towards His parents

Chapter Three:The Child's Duties towards His Teacher:

Chapter Four:The Child's Duties towards Elders and Friends

ص:251

الفصل الأوّل:واجِباتُ الصَّبِیِ ّ الفَردِیَّةِ

1/1:النَّظمُ فِی الأُمورِ

403:الإمام علیّ علیه السلام-مِن وَصِیَّةٍ لَهُ لِلحَسَنِ وَالحُسَینِ علیهما السلام لَمّا ضَرَبَهُ ابنُ مُلجمٍ لَعَنهُ اللهُ ُ- أُوصیکُما وجَمیعَ وُلدی وأهلی ومَن بَلَغَهُ کِتابی بِتَقوَی اللهِ ِ ونَظمِ أمرِکُم. (1)

2/1:النَّظافَةُ

404:رسول الله صلی الله علیه وآله: إنَّ اللهَ طَیِّبٌ یُحِبُّ الطَّیِّبَ،نَظیفٌ یُحِبُّ النَّظافَةَ. (2)

405:عنه صلی الله علیه وآله: تَنَظَّفوا بِکُلِّ مَا استَطَعتُم؛فَإِنَّ اللهَ َ تَعالی بَنَی الإِسلامَ عَلَی النَّظافَةِ. (3)

406:عنه صلی الله علیه وآله: إنَّ الإِسلامَ نَظیفٌ فَتَنَظَّفوا؛فَإِنَّهُ لا یَدخُلُ الجَنَّةَ إلّا نَظیفٌ. (4)

407:عنه صلی الله علیه وآله: حَقٌّ عَلی کُلِّ مُسلِمٍ أن یَغتَسِلَ فی کُلِّ سَبعَةِ أیّامٍ یَوماً،یَغسِلُ فیهِ رَأسَهُ وجَسَدَهُ. (5)

ص:252


1- (1).نهج البلاغة: [1]الکتاب 47،روضة الواعظین:ص 152. [2]
2- (2) .سنن الترمذی:ج 5 ص 112 ح 2799،مسند أبی یعلی:ج 1 ص 368 ح 786 کلاهما عن سعد بن أبی وقاص.
3- (3) .کنز العمّال:ج 9 ص 277 ح 26002 نقلاً عن أبی الصعالیک الطرسوسی فی جزئه عن أبی هریرة.
4- (4) .تاریخ بغداد:ج 5 ص 143 ح 2576 [3] عن عائشة.
5- (5) .صحیح البخاری:ج 1 ص 305 ح 856،مسند ابن حنبل:ج 3 ص 246 ح 8511 [4] وفیه«حقّ الله»بدل«حقّ»وکلاهما عن أبی هریرة.

CHAPTER ONE:THE INDIVIDUAL DUTIES OF A CHILD

1/1:OBSERVING DISCIPLINE IN THE AFFAIRS

403:Imām 'Ali )a.s.( said,-in his will to Hasan and Husain after being hit by Ibn Muljam-may Allah curse him--:I advise you both and all my children and family and all to whom my will reaches, to be God wary and observe order in your affairs. (1)

1/2:CLEAN LINESS

404:The Prophet )s.a.w.( said:Indeed Allah is pure and good and He likes the pure and good ones and He is clean and He likes cleanl iness. (2)

405:The Prophet )s.a.w.( said:Cleanse yourself with anything you can, for Allah has based Islam on cleanl iness. (3)

406:The Prophet )s.a.w.( said:Indeed Islam is clean, so be clean, for only the clean will enter Heaven. (4)

407:The Prophet )s.a.w.( said:It is incumbent on every Muslim to bathe himself every seven days, washing his head and his body. (5)

ص:253


1- (1).Nahj al-Balāghah, Letter 74.Rawdah al-Wā'izin, p.251.
2- (2) .Sunan al-Tirmidhi, vol.5, p.211, h.9972.Musnad Abu Ya'lā, vol.1, p.863, h.687.Both narrating from Sa'd ibn Abu Waqqās.
3- (3) .Kanz al-'Ummāl, vol.9, p.772, h.20062, narrating from Abu al-Sa'ālik al-Tarsuni from Abu Hurayrah.
4- (4) .Tārikh Baghdād, vol.5, p.341, h.6752, narrating from 'A'ishah.
5- (5) .Sahih al-Bukhāri, vol.1, p.503, h.658.Musnad Ibn Hanbal, vol.3, p.642, h.1158, with 'incumbent upon Allah' instead of 'incumbent'.Both narrating from Abu Hurayrah.

408:عنه صلی الله علیه وآله: إنَّ اللهَ یُبغِضُ الوَسِخَ وَالشَّعِثَ (1). (2)

409:کنز الفوائد عن رسول الله صلی الله علیه وآله: إنَّ اللهَ َ یُبغِضُ الرَّجُلَ القاذورَةَ.قیلَ:ومَا القاذورَةُ یا رَسولَ اللهِ ِ؟قالَ:الَّذی یَتأفَّفُ (3)بِهِ جَلیسُهُ. (4)

410:رسول الله صلی الله علیه وآله: مَنِ اتَّخَذَ ثَوباً فَلیُنَظِّفهُ. (5)

411:عنه صلی الله علیه وآله: اغسِلُوا ثِیابَکُم...وتَزَیَّنوا وتَنَظَّفوا. (6)

3/1:غَسلُ الیَدَینِ قَبلَ الطَّعامِ وبَعدَهُ

412:الإمام علیّ علیه السلام: غَسلُ الیَدَینِ قَبلَ الطَّعامِ وبَعدَهُ زِیادَةٌ فِی العُمُرِ...ویَجلُو البَصَرَ. (7)

4/1:السِّواکَ

413:رسول الله صلی الله علیه وآله: استاکوا وتَنَظَّفوا. (8)

414:عنه صلی الله علیه وآله: عَلَیکُم بِالسِّواکِ،فَنِعمَ الشَّیءُ السِّواکُ. (9)

ص:254


1- (1).رجُلٌ شَعِثٌ:وسِخُ الجَسَدِ،شَعِثُ الرأس أیضا وهو أشعث:أغبَر ( المصباح المنیر:ص 314« [1]شعث»).
2- (2) شعب الإیمان:ج 5 ص 168 ح 6226 [2] عن عائشة،کنز العمّال:ج 6 ص 641 ح 17181.
3- (3) .الأفّ:کَلِمَةُ تَضَجُّر،یقال ذلک عند استقذار الشیء ( لسان العرب:ج 9 ص 6« [3]أفف»).
4- (4) .کنز الفوائد:ج 2 ص 185، [4]بحار الأنوار:ج 80 ص 106. [5]
5- (5) .الکافی:ج 6 ص 441 ح 3 [6] عن السکونی عن الإمام الصادق علیه السلام،قرب الإسناد:ص 70 [7] نحوه.
6- (6) .تاریخ دمشق:ج 36 ص 124 عن عبدالله بن میمون القدّاح عن الإمام الصادق عن آبائه علیهم السلام،کنز العمّال:ج 6 ص 640 ح 17175.
7- (7) .الکافی:ج 6 ص 290 ح 3 [8] عن أبی بصیر عن الإمام الصادق علیه السلام.
8- (8) .المصنّف لابن أبی شیبة:ج 1 ص 197 ح 25 عن سلیمان بن سعید،المعجم الأوسط:ج 7 ص 259 ح 7442 عن سلیمان بن صرد.
9- (9) .کنز العمّال:ج 9 ص 314 ح 26183،الجامع الصغیر:ج 2 ص 169 ح 5531 کلاهما نقلاً عن عبد الجبار الخولانی فی تاریخ داریّا عن أنس.

408:The Prophet )s.a.w.( said:Indeed Allah dislikes a dirty and untidy person. (1)

409:Kanz al-Fawā'id: the Messenger of Allah )s.a.w.( said:Indeed Allah dislikes a man who is al-Qādhurah.

He was asked:O' Messenger of Allah! What is al-Qāthurah?

He answered:Someone who annoys his companions ]by his dirt and bad smell[. (2)

410:The Prophet )s.a.w.( said:He who puts on clothes should keep them clean. (3)

411:The Prophet )s.a.w.( said:Wash your clothe sadorn yourself and clean yourself. (4)

1/3:WASHING HANDS BEFORE AND AFTER FOOD

412:Imām 'Ali )a.s.( said:Washing the hands before and after ]eating[ food increases the lifespan and it brightens the eye. (5)

1/4:BRUSHING THE TEETH

413:The Prophet )s.a.w.( said:Brush your teeth, and make yourself clean. (6)

414:The Prophet )s.a.w.( said:Brush your teeth, for brushing is a great act. (7)

ص:255


1- (1).Shu'ab al-Imān, vol.5, p.861, h.6226, narrating from 'A'ishah.Kanz al-'Ummāl, vol.6, p.146, h.18171.
2- (2) .Kanz al-Fawā'id, vol.2, p.581.Bihār al-Anwār, vol.08, p.601.
3- (3) .al-Kāfi, vol.6, p.144, h.3, narrating from al-Sakuni from Imām al-Sādiq )a.s.(.Qurb al-Isnād, p.07.
4- (4) .Tārikh Dimashq, vol.63, p.421, narrating from 'Abdullah ibn Maymun al-Qaddāh from Imām al-Sādiq )a.s.( from his forefa thers )a.s.(.Kanz al-'Ummāl, vol.6, p.046, h.57171.
5- (5) .al-Kāfi, vol.6, p.092, h.3, narrating from Abu Basir from Imām al-Sādiq )a.s.(.
6- (6) .al-Musannaf by Ibn Abu Shaybah, vol.1, p.791, h.52, narrating from Sulaymān ibn Sa'id.al-Mu'jam al-Awsat, vol.7, p.952, h.2447, narrating from Sulaymān ibn Sard.
7- (7) .Kanz al-'Ummāl, vol.9, p.413, h.38162.Jāmi' al-Saghir, vol.2, p.961, h.1355.Both narrating from 'Abd al-Jabbār al-Khulāni in Tārikh Dāriyyā from 'Anas.

415:عنه صلی الله علیه وآله: مِنَ الفِطرَةِ المَضمَضَةُ وَالاستِنشاقُ وَالسِّواکُ. (1)

416:عنه صلی الله علیه وآله: نَظِّفوا لَثَّاتِکُم مِنَ الطَّعامِ وَاستاکوا،ولا تَدخُلوا عَلَیَّ فُخراً (2)بُخراً (3). (4)

5/1:غَسلُ الیَدَینِ قَبلَ النَّومِ

417:رسول الله صلی الله علیه وآله: مَن باتَ وفی یَدِهِ غَمَرٌ فَأَصابَهُ شَیءٌ،فَلا یَلومَنَّ إلّا نَفسَهُ. (5)

418:عنه صلی الله علیه وآله: إذا نامَ أحَدُکُم وفی یَدِهِ ریحُ غَمَرٍ فَلَم یَغسِل یَدَهُ فَأَصابَهُ شَیءٌ،فَلا یَلومَنَّ إلّا نَفسَهُ. (6)

419:عنه صلی الله علیه وآله: ألا لا یَلومَنَّ امرُؤٌ إلّا نَفسَهُ،یَبیتُ وفی یَدِهِ ریحُ غَمَرٍ. (7)

6/1:قَصُّ الأَظافیرِ

420:رسول الله صلی الله علیه وآله: تَقلیمُ الأَظفارِ یَمنَعُ الدّاءَ الأَعظَمَ،ویُدِرُّ الرِّزقَ. (8)

ص:256


1- (1).سنن ابن ماجة:ج 1 ص 107 ح 294،السنن الکبری:ج 1 ص 88 ح 242 کلاهما عن عمّار بن یاسر.
2- (2) .کذا فی کنز العمّال،وفی الجامع الصغیر:«قُحراً»،والظاهر أنّ الصواب«قُلحاً».قال القرطبی فی تفسیره بعد أن ذکر حدیثاً قریباً من هذا الحدیث ما نصّه:«المحفوظ عندی قُحلاً وقُلحاً...قال رسول الله صلی الله علیه وآله:استاکوا مالکم تدخلون علیّ قُلحا»( تفسیر القرطبی:ج 2 ص 104). [1]والقُلح:صُفرة فی الأسنان ووسَخ یرکبها من طول ترک السواک ( لسان العرب:ج 2 ص 565« [2]قلح»).
3- (3) .البُخْرُ:تَغَیُّرُ ریح الفَم ( النهایة:ج 1 ص 101«بخر»)
4- (4) .کنز العمّال:ج 6 ص 655 ح 17239 نقلاً عن الحکیم عن عبدالله بن کثیر.
5- (5) .سنن الترمذی:ج 4 ص 289 ح 1859، [3]مسند ابن حنبل:ج 3 ص 251 ح 8539 [4] کلاهما عن أبی هریرة
6- (6) .سنن ابن ماجة:ج 2 ص 1096 ح 3297 عن أبی هریرة.
7- (7) .سنن ابن ماجة:ج 2 ص 1096 ح 3296 عن الإمام الحسین عن امّه فاطمة علیهما السلام،کنز العمّال:ج 15 ص 242 ح 40759 نقلاً عنه.
8- (8) .الکافی:ج 6 ص 490 ح 1 [5] عن الحسن بن راشد،ثواب الأعمال:ص 42 ح 4 عن أبی بصیر،جامع الأخبار:ص 334 ح 943 [6] کلاهما عن الإمام الصادق عن آبائه علیهم السلام عنه صلی الله علیه وآله وفیهما«ویزید فی الرزق»بدل«ویدرّ الرزق»،الخصال:ص 611 ح 10 عن أبی بصیر ومحمّد بن مسلم عن الإمام الصادق عن آبائه علیهم السلام،تحف العقول:ص 101 کلاهما عن الإمام علیّ علیه السلام،بحار الأنوار:ج 76 ص 119 ح 2.

415:The Prophet )s.a.w.( said:It is of one's nature to gargle the mouth and rinse the nose, and to brush teeth. (1)

416:The Prophet )s.a.w.( said:Clean your gums from food and brush your teeth, and do not come to me with yellow teeth and a bad odour of the mouth. (2)

1/5:WASHING HANDS BEFORE SLEEPING

417:The Prophet )s.a.w.( said:He who goes to bed with oily hands and is then afflicted with something, he should not blame anyone but himself. (3)

418:The Prophet )s.a.w.( said:If any of you has a smelling oily hand and does not wash it before going to bed and is then afflicted with something, he should not blame anyone but himself. (4)

419:The Prophet )s.a.w.( said:Beware that he who goes to bed while his hands smell of fat should not blame anyone but himself. (5)

1/6:CUTTING NAILS

420:The Prophet )s.a.w.( said:Shortening your nails hinders the great sickness, and brings about sustenance. (6)

ص:257


1- (1).Sunan Ibn Mājah, vol.1, p.701, h.492.al-Sunan al-Kubrā, vol.1, p.88, h.242.Both narrating from 'Ammār ibn Yāsir.
2- (2) .Kanz al-'Ummāl, vol.6, p.556, h.93271, narrating from al-Hakim from 'Abdullah ibn Kathir.
3- (3) .Sunan al-Tirmidhi, vol.4, p.982, h.9581.Musnad Ibn Hanbal, vol.3, p.152, h.9358.Both narrating from Abu Hurayrah.
4- (4) .Sunan Ibn Mājah, vol.2, p.6901, h.7923, narrating from Abu Hurayrah.
5- (5) .Sunan Ibn Mājah, vol.2, p.6901, h.6923, narrating from Imām al-Husain )a.s.( from his mother Fātimah )a.s.(.Kanz al-'Ummāl, vol.51, p.242, h.95704, narrating from it.
6- (6) .al-Kāfi, vol.6, p.094, h.1, narrating from al-Hasan ibn Rāsihd.Thawāb al-A'māl, p.24, h.4, narrating from Abu Basir.Jāmi' al-Akhbār, p.433, h.349.Both narrating from Imām al-Sādiq )a.s.( from his fore fathers )a.s.( from the Prophet )s.a.w.(, with 'increases sustenance' instead of 'and brings about sustenance'.al-Khisāl, p.116, h.01, narrating from Abu Basir and Muhammad ibn Muslim from Imām al-Sādiq )a.s.( from his forefa thers )a.s.(.Tuhaf al-'Uqul, p.101.Both narrating from Imām 'Ali )a.s.(.Bihār al-Anwār, vol.67, p.911, h.2.

421:عنه صلی الله علیه وآله: قُصّوا أظافیرَکُم؛فَإِنَّ الشَّیطانَ یَجری ما بَینَ اللَّحمِ وَالظُّفرِ. (1)

422:عنه صلی الله علیه وآله: قُصّوا أظافیرَکُم،وَادفُنوا قُلاماتِکُم،ونَقّوا بَراجِمَکُم (2). (3)

ص:258


1- (1).تاریخ دمشق:ج 53 ص 247 ح 11237،الفردوس:ج 2 ص 168 ح 2843 کلاهما عن جابر بن عبدالله الأنصاری.
2- (2) .البَراجِمُ:هی العُقَدُ الّتی فی ظهور الأصابع یجتمعُ فیها الوَسَخُ ( النهایة:ج 1 ص 113« [1]برجم»).
3- (3) .تفسیر القرطبی:ج 2 ص 102 [2] عن عبدالله بن بشر المازنی،کنز العمّال:ج 6 ص 655 ح 17239.

421:The Prophet )s.a.w.( said:Cut your nails, for Satan moves between the meat and the nail. (1)

422:The Prophet )s.a.w.( said:Cut your nails and bury them, and clean your fingers. (2)

ص:259


1- (1).Tārikh Dimashq, vol.35, p.742, h.73211.al-Firdaws, vol.2, p.861, h.3482.Both narrating from Jābir ibn 'Abdullah al-Ansāri.
2- (2) .Tafsir al-Qurtubi, vol.2, p.201, narrating from 'Abdullah ibn Bishr al-Māzini.Kanz al-'Ummāl, vol.6, p.556, h.93271.

الفصل الثانی:واجِبات الصَّبِیِ ّ أمام والِدَیهِ

1/2:أهَمِّیَّةُ حُقوقِ الوالِدَینِ

(وَ وَصَّیْنَا الْإِنْسانَ بِوالِدَیْهِ حُسْناً وَ إِنْ جاهَداکَ لِتُشْرِکَ بِی ما لَیْسَ لَکَ بِهِ عِلْمٌ فَلا تُطِعْهُما إِلَیَّ مَرْجِعُکُمْ فَأُنَبِّئُکُمْ بِما کُنْتُمْ تَعْمَلُونَ ). 1

(وَ وَصَّیْنَا الْإِنْسانَ بِوالِدَیْهِ إِحْساناً حَمَلَتْهُ أُمُّهُ کُرْهاً وَ وَضَعَتْهُ کُرْهاً وَ حَمْلُهُ وَ فِصالُهُ ثَلاثُونَ شَهْراً حَتّی إِذا بَلَغَ أَشُدَّهُ وَ بَلَغَ أَرْبَعِینَ سَنَةً قالَ رَبِّ أَوْزِعْنِی أَنْ أَشْکُرَ نِعْمَتَکَ الَّتِی أَنْعَمْتَ عَلَیَّ وَ عَلی والِدَیَّ وَ أَنْ أَعْمَلَ صالِحاً تَرْضاهُ وَ أَصْلِحْ لِی فِی ذُرِّیَّتِی إِنِّی تُبْتُ إِلَیْکَ وَ إِنِّی مِنَ الْمُسْلِمِینَ ). 2

(وَ وَصَّیْنَا الْإِنْسانَ بِوالِدَیْهِ حَمَلَتْهُ أُمُّهُ وَهْناً عَلی وَهْنٍ وَ فِصالُهُ فِی عامَیْنِ أَنِ اشْکُرْ لِی وَ لِوالِدَیْکَ إِلَیَّ الْمَصِیرُ). 3

423:رسول الله صلی الله علیه وآله-لَمّا سُئِلَ عَن حَقِّ الوالِدَینِ عَلی وَلَدِهِما- هُما جَنَّتُکَ ونارُکَ. (1)

424:صحیح البخاری عن عبد الله: سَأَلتُ النَّبِیَّ صلی الله علیه وآله:أیُّ العَمَلِ أحَبُّ إلَی اللهِ ِِ؟

ص:260


1- (4) .سنن ابن ماجة:ج 2 ص 1208 ح 3662 عن أبی امامة،کنز العمّال:ج 16 ص 463 ح 45453.

CHAPTER TWO:THE CHILD\'S DUTIES TOWARDS HIS PARENTS

2/1:THE IMPORTANCE OF THE RIGHTS OF PARENTS

And We have enjoined on man goodness unto his parents; and if they strive with you that you should associate )others( with Me, of which you have no knowledge, then do not obey them, unto Me is your return, and I will inform you of what you were doing. (1)

And We have enjoined on men doing of good to his parents, with trouble did his mother bear him and with trouble did she bring him forth; and the bearing of him and the weaning of him was thirty months; until when he attains his maturity and reaches forty years, he says:'My Lord! Grant me that I may give thanks for Your favor which You have bestowed on me and on my parents, and that I may do good which pleases You and do good to me in respect of my offspring; surely I turn to You, and surely I am of those who submit. (2)

And We did enjoin upon man concerning his parents, did his mother bear him with fainting upon fainting and his weaning takes two years, )saying:('Be grateful to Me and to your parents:unto Me is the ultimate return )of all(. (3)

423:The Prophet )s.a.w.( said,-when he was asked about the rights of the parents upon their child-:They are your Heaven and your Hell. (4)

424:Sahih al-Bukhāri, narrating from 'Abdullah bin Mas'ud who said: I asked the Prophet )s.a.w.(:What is Allah's most beloved act?

ص:261


1- (1).Qurān, 92:8.
2- (2) .Qurān, 64:51.
3- (3) .Qurān, 13:41.
4- (4) .Sunan Ibn Mājah, vol.2, p.8021, h.2663, narrating from Abu Umāmah.Kanz al-'Ummāl, vol.61, p.364, h.35454, narrating from it.

قالَ:الصَّلاةُ عَلی وَقتِها.

قالَ:ثُمَّ أیُّ؟

قالَ:ثُمَّ بِرُّ الوالِدَینِ. (1)

425:رسول الله صلی الله علیه وآله: رِضَا الرَّبِّ فی رِضَا الوالِدِ،وسَخَطُ الرَّبِّ فی سَخَطِ الوالِدِ. (2)

426:الإمام زین العابدین علیه السلام-مِن دُعائِهِ لِأَبوَیهِ- اللّهُمَّ اجعَلنی أهابُهُما هَیبَةَ السُّلطانِ العَسوفِ (3)،وأبَرُّهُما بِرَّ الاُمِّ الرَّؤوفِ،وَاجعَل طاعَتی لِوالِدَیَّ وبِرِّی بِهِما أقَرَّ لِعَینَیَّ مِن رَقدَةِ الوَسنانِ،وأثلَجَ لِصَدری مِن شَربَةِ الظَّمآنِ؛حَتّی اوثِرَ عَلی هَوایَ هَواهُما. (4)

427:الإمام الباقر علیه السلام: ثَلاثٌ لَم یَجعَلِ اللهُ ُ عزّ وجل لِأَحَدٍ فیهِنَّ رُخصَةً:أداءُ الأَمانَةِ إلَی البَرِّ وَالفاجِرِ،وَالوَفاءُ بِالعَهدِ لِلبَرِّ وَالفاجِرِ،وبِرُّ الوالِدَینِ بَرَّینِ کانا أو فاجِرَینِ. (5)

428:الإمام الرضا علیه السلام: إنَّ اللهَ َ عزّ وجل...أمَرَ بِالشُّکرِ لَهُ ولِلوالِدَینِ،فَمَن لَم یَشکُر والِدَیهِ لَم یَشکُرِ اللهَ َ. (6)

ص:262


1- (1).صحیح البخاری:ج 1 ص 197 ح 504،صحیح مسلم:ج 1 ص 90 ح 139 وفی ص 89 ح 137«أفضل»بدل«أحبّ»کلاهما عن عبدالله بن مسعود.
2- (2) .سنن الترمذی:ج4 ص311 ح1899، [1]المستدرک علی الصحیحین:ج4ص168 ح7249 کلاهما عن عبدالله بن عمرو.
3- (3) .العَسُوفُ:الظَّلُومُ ( تاج العروس:ج 12 ص 387«عسف»).
4- (4) .الصحیفة السجّادیّة:ص 102 الدعاء 24. [2]
5- (5) .الکافی:ج 2 ص 162 ح 15 [3] عن عنبسة بن مصعب و ج 5 ص 132 ح 1،تهذیب الأحکام:ج 6 ص 350 ح 988 کلاهما عن الحسین بن مصعب الهمدانی عن الإمام الصادق [4]علیه السلام وفیه«لا عذر لأحد فیها»بدل«لم یجعل...رخصة».
6- (6) .الخصال:ص 156 ح 196،عیون أخبار الرضا علیه السلام:ج 1 ص 258 ح 13 [5] کلاهما عن الدلهاث.

He answered:Performing prayers at its due time.

I said:What else?

He said:Obedience to parents. (1)

425:The Prophet )s.a.w.( said:The pleasure of the Lord lies in the pleasure of father and the wrath of the Lord is in the wrath of the father. (2)

426:Imām al-Sajjād said,-from his prayers to his parents-:O Allah! Make me fear them like one's fear of a tyrant king, and that I do good to them like the goodness of a kind mother, and make my obedience to my parents and my kindness to them sweeter for my eyes than a deep sleep, and cooler for my breast than a sweet cool drink for a thirsty person so that I put their desire before mine. (3)

427:Imām al-Bāqir )a.s.( said:There are three things in which Allah has not given anyone permission to violate:returning a trust to a righteous or corrupt person, fulfilling a promise given to both a righteous or corrupt person, and obedience to parents whether they are righteous or corrupt. (4)

428:Imām al-Ridā )a.s.( said:Indeed Allahhas commanded us to thank Him and the parents.So, he who is not thankful to his parents is not thankful to Allah. (5)

ص:263


1- (1).Sahih al-Bukhāri, vol.1, p.791, h.405.Sahih Muslim, vol.1, p.09, h.931 and p.98, h.731, with 'the best' instead of 'most beloved'.Both narrating from 'Abdullah ibn Mas'ud.
2- (2) .Sunan al-Tirmidhi, vol.4, p.113, h.9981.al-Mustadrak 'alā al-Sahihain, vol.4, p.861, h.9427.Both narrating from 'Abdullah ibn 'Amr.
3- (3) .al-Sahifah Sajjādiyah, p.201, Supplic ation 42.
4- (4) .al-Kāfi, vol.2, p.261, h.51, narrating from 'Anbasah ibn Mus'ab, and vol.5, p.231, h.1.Tahdhib al-Ahkām, vol.6, p.053, h.889, with 'there is no excuse for anyone in it' instead of 'has not givenp ermission'.Both narrating from al-Husain ibn Mus'ab al-Hamadāni from Imām al-Sādiq )a.s.(.
5- (5) .al-Khisāl, p.651, h.691.'Uyun Akhbār al-Ridā )a.s.(, vol.1, p.852, h.31.Both narrating from al-Dilhāth.

2/2:حُقوقُ الوالِدَینِ

أ الإحسانُ

(وَ قَضی رَبُّکَ أَلاّ تَعْبُدُوا إِلاّ إِیّاهُ وَ بِالْوالِدَیْنِ إِحْساناً إِمّا یَبْلُغَنَّ عِنْدَکَ الْکِبَرَ أَحَدُهُما أَوْ کِلاهُما فَلا تَقُلْ لَهُما أُفٍّ وَ لا تَنْهَرْهُما وَ قُلْ لَهُما قَوْلاً کَرِیماً * وَ اخْفِضْ لَهُما جَناحَ الذُّلِّ مِنَ الرَّحْمَةِ وَ قُلْ رَبِّ ارْحَمْهُما کَما رَبَّیانِی صَغِیراً). 1

[نقلا عن عیسی ] (وَ بَرًّا بِوالِدَتِی وَ لَمْ یَجْعَلْنِی جَبّاراً شَقِیًّا * وَ السَّلامُ عَلَیَّ یَوْمَ وُلِدْتُ وَ یَوْمَ أَمُوتُ وَ یَوْمَ أُبْعَثُ حَیًّا). 2

[فی صفة یحیی ] وَ بَرًّا بِوالِدَیْهِ وَ لَمْ یَکُنْ جَبّاراً عَصِیًّا * وَ سَلامٌ عَلَیْهِ یَوْمَ وُلِدَ وَ یَوْمَ یَمُوتُ وَ یَوْمَ یُبْعَثُ حَیًّا). 3

429:الإمام الصادق علیه السلام-فی قَولِهِ تَعالی: (وَ بِالْوالِدَیْنِ إِحْساناً) - الإحسانُ أن تُحسِنَ صُحبَتَهُما،وألّا تُکَلِّفَهُما أن یَسألاکَ شَیئا مِمّا یَحتاجانِ إلَیهِ وإن کانا مُستَغنِیَینِ (1). (2)

430:الإمام علیّ علیه السلام: بِرُّ الوالِدَینِ أکبَرُ فَریضَةٍ. (3)

431:عنه علیه السلام: بِرُّ الوالِدَینِ مِن أکرَمِ الطَّبائِعِ. (4)

ص:264


1- (4) .کنایة عن لزوم تهیئة مطلوبهم قبل الطلب.
2- (5) .الکافی:ج 2 ص 157 ح 1 [1] عن أبی ولّاد الحنّاط،مشکاة الأنوار:ص 282 ح 854. [2]
3- (6) .غرر الحکم:ح 4423،عیون الحکم والمواعظ:ص 195 ح 3982.
4- (7) .دستور معالم الحکم:ص 23،تحف العقول:ص 85 وفیه«کرم الطبیعة»بدل«أکرم الطبائع»،بحار الأنوار:ج 77 ص 212 ح 1.

2/2:THE RIGHTS OF PARENTS:

A( Doing Good:

And your Lord has commanded that you worship none but Him and )to show( kindness to parents, if one of them or both of them reach old age with you, do not say to them 'fie', nor repulse them, and speak to them a gracious word.And out of compassion, lower unto them the wing of humility, and say:'My Lord! Have mercy on them both as they cherished me when I was little. (1)

And )He has made me( kind to my mother, and He has not made me arrogant unblessed.And peace be on me the day I was born, and the day I die, and the day I shall be raised alive. (2)

And kindness to his parents and )unto the people( he was neither insolent )nor( disobed ient.And peace on him the day he was born, and the day he dies, and the day he shall be raised a live! (3)

429:Imām al-Sādiq )a.s.( said,-concerning Allah's saying:And )to show( kindness to parents,-:Showing kindness is that you be good company for them and that you should not make them ask you for something they need from you even if they are not in need. (4) (5)

430:Imām 'Ali )a.s.( said:Showing kindness to parents is the greatest obligation. (6)

431:Imām 'Ali )a.s.( said:Showing kindness to parents is the most exalted of qualities. (7)

ص:265


1- (1).Qurān, 71:32-42.
2- (2) .Qurān, 91:23-33.
3- (3) .Qurān, 91:41-51.
4- (4) .It means that you should provide them what they need before they ask.
5- (5) .al-Kāfi, vol.2, p.751, h.1, narrating from Abu Wallād al-Hannāt.Mishkāt al-Anwār, p.282, h.458.
6- (6) .Ghurar al-Hikam, h.3244.'Uyun al-Hikam wa al-Mawā'iz, p.591, h.2893.
7- (7) .Dastur Ma'ālim al-Hikam, p.32.Tuhaf al-'Uqul, p.58, with 'the virtue of the nature ]of a person[' insead of 'the most exalted of qualities'.Bihār al-Anwār, vol.77, p.212, h.1.

ب القِیامُ تَعظیماً

432:الإمام علیّ علیه السلام: قُم عَن مَجلِسِکَ لِأَبیکَ ومُعَلِّمِکَ وإن کُنتَ أمیراً. (1)

ج الخُضوعُ عِندَ الغَضَبِ

433:رسول الله صلی الله علیه وآله: مِن حَقِّ الوالِدِ علی وَلَدِهِ أن یَخضَعَ لَهُ فی الغَضَبِ وَالتَّعَبِ. (2)

د التَّجَنُّبُ مِنَ العُقوقِ

434:الإمام الصادق علیه السلام-فی قَولِهِ تَعالی: (إِمّا یَبْلُغَنَّ عِنْدَکَ الْکِبَرَ...) - إن أضجَراکَ فَلا تَقُل لَهُما:اُفٍّ،ولا تَنهَرهُما إن ضَرَباکَ. (3)

435:عنه علیه السلام: أدنَی العُقوقِ:«اُفٍّ»،ولَو عَلِمَ اللهُ ُ شَیئاً أهوَنَ مِنهُ لَنَهی عَنهُ. (4)

436:عنه علیه السلام-فی قَولِهِ تَعالی: (وَ اخْفِضْ لَهُما جَناحَ الذُّلِّ مِنَ الرَّحْمَةِ ) - لا تَملأَ عَینَیکَ مِنَ النَّظَرِ إلَیهِما إلّا بِرَحمَةٍ ورِقَّةٍ،ولا تَرفَع صَوتَکَ فَوقَ أصواتِهِما،ولا یَدَکَ فَوقَ أیدیهِما،ولا تَقَدَّم قُدّامَهُما. (5)

437:عنه علیه السلام-فی قَولِهِ تَعالی: (وَ قُلْ لَهُما قَوْلاً کَرِیماً) - إن ضَرَباکَ فَقُل لَهُما:غَفَرَ اللهُ لَکُما. (6)

438:رسول الله صلی الله علیه وآله: یُقالُ لِلعاقِّ:اِعمَل ما شِئتَ مِنَ الطّاعَةِ فَإنّی لا أغفِرُ لَکَ. (7)

ص:266


1- (1).غرر الحکم:ح 2341.
2- (2) .تاریخ المدینة المنورة:ج 2 ص 568 عن ابن عبّاس،کنز العمّال:ج 16 ص 473ح 45512 نقلاً عن تاریخ دمشق.
3- (3) .الکافی:ج 2 ص 158 ح 1،کتاب من لا یحضره الفقیه:ج 4 [1] ص 408 ح 5883 کلاهما عن أبی ولّاد الحنّاط.
4- (4) .الکافی:ج 2 ص 348 ح 1 [2] عن حدید بن حکیم،عیون أخبار الرضا علیه السلام:ج 2 ص 44 ح 160 [3] عن داوود بن سلیمان الفرّا عن الإمام الرضا عن آبائه علیهم السلام.
5- (5) .الکافی:ج 2 ص 158 ح 1،کتاب من لا یحضره الفقیه:ج 4 [4] ص 408 ح 5883 کلاهما عن أبی ولّاد الحنّاط.
6- (6) .الکافی:ج 2 ص 158 ح 1،کتاب من لا یحضره الفقیه:ج 4 [5] ص 408 ح 5883 کلاهما عن أبی ولّاد الحنّاط.
7- (7) .حلیة الأولیاء:ج 10 ص 216 عن عائشة،روضة الواعظین:ص 403 [6] نحوه.
B Standing Up To Show Reverence:

432:Imām 'Ali )a.s.( said:Stand up for your father and your teacher, even if you are a commander. (1)

C Submiss Iveness At The Time Of Anger:

433:The Prophet )s.a.w.( said:Among the rights of a father upon his child is that the child should be submissive to him at the time of anger and exhaustion. (2)

D Avoiding Disobe Dience:

434:Imām al-Sādiq )a.s.( said,-regarding Allah's saying if one of them or both of them reach old age with you-:If they annoy you, do not say fie to them, if they were to hit you, do not repel them. (3)

435:Imām al-Sādiq )a.s.( said:The lowest degree of disobed ience ]to parents[ is to say 'fie', and if Allah had anything of a word less than this, He would have prohibited it. (4)

436:Imām al-Sādiq )a.s.( said,-regarding Allah's saying And out of compassion, lower unto them the wing of humility-:Do not use your eyes in looking at them other than a glance of compassion and sympathy to them, do not raise your voice louder than their voice, do not extend your hand higher than their hands, and do not precede them in steps. (5)

437:Imām al-Sādiq )a.s.( said,-regarding Allah's saying and speak to them a gracious word.-:If they were to hit you, say to them:'May Allah forgive you! (6)

438:The Prophet )s.a.w.( said:It will be said to him who is disobe dient to his parents:Worship as much as you desire, but I will not forgive you. (7)

ص:267


1- (1).Ghurar al-Hikam, h.1432.
2- (2) .Tārikh Madinah al-Munawarah, vol.2, p.865, narrating from Ibn 'Abbās.Kanz al-'Ummāl, vol.61, p.374, h.21554, narrating from Tārikh Dimashq.
3- (3) .al-Kāfi, vol.2, p.851, h.1.Kitāb Man lā Yahdarhu al-Faqih, vol.4, p.804, h.3885.Both narrating from Abu Wallād al-Hannāt
4- (4) .al-Kāfi, vol.2, p.843, h.1, narrating from Hadid ibn Hakim.'Uyun Akhbār al-Ridā )a.s.(, vol.2, p.44, h.061, narrating from Dāwud ibn Sulaymān al-Farrā' from Imām al-Ridā )a.s.( from his forefa thers )a.s.(.
5- (5) .al-Kāfi, vol.2, p.851, h.1.Kitāb Man lā Yahdarhu al-Faqih, vol.4, p.804, h.3885.Both narrating from Abu Wallād al-Hannāt
6- (6) .al-Kāfi, vol.2, p.851, h.1.Kitāb Man lā Yahdarhu al-Faqih, vol.4, p.804, h.3885.Both narrating from Abu Wallād al-Hannāt
7- (7) .Hilyah al-Awliyā', vol.01, p.612, narrating from 'A'ishah.Rawdah al-Wā'izin, p.304.

439:عنه صلی الله علیه وآله: مَن أحزَنَ والِدَیهِ فَقَد عَقَّهُما. (1)

440:صحیح مسلم عن عبد الله بن عمرو بن العاص: أنَّ رَسولَ اللهِ صلی الله علیه وآله قالَ:مِن الکَبائِرِ شَتمُ الرَّجُلِ والِدَیهِ.

قالوا:یا رَسولَ اللهِ وهَل یَشتِمُ الرَّجُلُ والِدَیهِ؟

قالَ:نَعَم،یَسُبُّ أبَا الرَّجُلِ فَیَسُبُّ أباهُ،ویَسُبُّ امَّهُ فَیَسُبُّ امَّهُ. (2)

441:الإمام الباقر علیه السلام: إنَّ أبی نَظَرَ إلی رَجُلٍ ومَعَهُ ابنُهُ یَمشی،وَالاِبنُ مُتَّکِئٌ عَلی ذِراعِ الأَبِ،قالَ:فَما کَلَّمَهُ أبی علیه السلام مَقتاً لَهُ حَتّی فارَقَ الدُّنیا. (3)

442:الإمام العسکریّ علیه السلام: جُرأَةُ الوَلَدِ عَلی والِدِهِ فی صِغَرِهِ،تَدعو إلَی العُقوقِ فی کِبَرِهِ. (4)

3/2:جَوامِعُ حُقوقِ الوالِدَینِ

443:رسول الله صلی الله علیه وآله-لَمّا سُئِلَ عَن حَقِّ الوالِدِ عَلی وَلَدِهِ- لا یُسَمِّیهِ بِاسمِهِ،ولا یَمشِی بَینَ یَدَیهِ،ولا یَجلِسُ قَبلَهُ،ولا یَستَسِبُّ لَهُ (5). (6)

ص:268


1- (1).کتاب من لا یحضره الفقیه:ج 4 ص 372 ح 5762 عن حمّاد بن عمرو و أنس بن محمّد عن أبیه جمیعا عن الإمام الصادق عن آبائه علیهم السلام،الخصال:ص 621 ح 10 عن أبی بصیر ومحمّد بن مسلم عن الإمام الصادق عن آبائه عن الإمام علیّ علیهم السلام.
2- (2) .صحیح مسلم:ج 1 ص 92 ح 146،السنن الکبری:ج 10 ص 397 ح 21086.
3- (3) .الکافی:ج 2 ص 349 ح 8 [1]عن عبدالله بن سلیمان،مشکاة الأنوار:ص 285 ح 862 [2] عن عبدالله بن مسکان ولیس فیه«یمشی».
4- (4) .تحف العقول:ص 489.
5- (5) .أی ألّا یقوم الولد بعمل یسیء إلی سمعة والدیه بین الناس ویؤدی إلی لعنهما وسبّهما.
6- (6) .الکافی:ج 2 ص 158 ح 5 [3] عن درست بن أبی منصور،مشکاة الأنوار:ص 277 ح 833 [4] کلاهما عن الإمام الکاظم علیه السلام.

439:The Prophet )s.a.w.( said:He who makes his parents unhappy has surely disobeyed them. (1)

440:Sahih Muslim, narrating from 'Abdullah bin 'Amr bin al-'As who said: The Messenger of Allah )s.a.w.( said:Among the major sins is swearing at one's own parents.

Some people said:O Messenger of Allah! Can someone really swear at his own parents?

He answered:Yes, that is when someone swears at another person's father, and so he swears back at his father, or someone swears at another person's mother, and he swears back at his mother. (2)

441:Imām al-Bāqir )a.s.( said:My father saw a man whose son was walking with him and the son was leaning on his father's arm.My father being annoyed of the son did not speak to him until he left this world. (3)

442:Imām al-'Askari )a.s.( said:The boldness of a child in his childhood against his father will invite to his disobe dience in his adulthood. (4)

2/3:GENERAL RIGHTS OF PARENTS

443:The Prophet )s.a.w.( said,-when asked about the rights of parents upon their child-:He should not call his father by his name; he should not walk in front of him; he should not sit before him; and he should not be the cause of his father getting sworn at. (5)

ص:269


1- (1).Kitāb Man lā Yahdarhu al-Faqih, vol.4, p.273, h.2675, narrating from Hammād ibn 'Amr and 'Anas ibn Muhammad from his father from Imām al-Sādiq )a.s.( from his forefat hers )a.s.(.al-Khisāl, p.126, h.01, narrating from Abu Basir and Muhammad ibn Muslim from Imām al-Sādiq )a.s.( from his foref athers )a.s.( from Imām 'Ali )a.s.(.
2- (2) .Sahih Muslim, vol.1, p.29, h.641.al-Sunan al-Kubrā, vol.01, p.793, h.68012.
3- (3) .al-Kāfi, vol.2, p.943, h.8, narrating from 'Abdullah ibn Sulaymān.Mishkāt al-Anwār, p.582, h.268, narrating from 'Abdullah ibn Muskān, without 'was walking'.
4- (4) .Tuhaf al-'Uqul, p.984.
5- (5) .al-Kāfi, vol.2, p.851, h.5, narrating from Durust ibn Abu Mansur.Mishkāt al-Anwār, p.772, h.338.Both narrating from Imām al-Kāzim )a.s.(.

444:الإمام علیّ علیه السلام: إنَّ لِلوَلَدِ عَلَی الوالِدِ حَقّاً،وإنَّ لِلوالِدِ عَلَی الوَلَدِ حَقّاً،فَحَقُّ الوالِدِ عَلَی الوَلَدِ أن یُطیعَهُ فی کُلِّ شَیءٍ إلّا فی مَعصیَةِ اللهِ ِ سُبحانَهُ. (1)

445:الإمام الصادق علیه السلام: یَجِبُ لِلوالِدَینِ عَلَی الوَلَدِ ثَلاثَةُ أشیاءَ:شُکرُهُما عَلی کُلِّ حالٍ،وطاعَتُهُما فیما یَأمُرانِهِ ویَنهَیانِهِ عَنهُ فی غَیرِ مَعصیَةِ اللهِ ِ،ونَصیحَتُهُما فِی السِّرِّ وَالعَلانِیَةِ. (2)

4/2:برَکاتُ بِرِّ الوالِدَینِ

446:رسول الله صلی الله علیه وآله: مَن سَرَّهُ أن یُمَدَّ لَهُ فی عُمُرِهِ ویُزادَ لَهُ فی رِزقِهِ؛فَلیَبَرَّ والِدَیهِ،ولیَصِل رَحِمَهُ. (3)

447:عنه صلی الله علیه وآله: سَیِّدُ الأبرارِ یَومَ القِیامَةِ رَجُلٌ بَرَّ والِدَیهِ بَعدَ مَوتِهِما. (4)

448:عنه صلی الله علیه وآله: مَن بَرَّ والِدَیهِ طوبی (5)لَهُ،زادَ اللهُ ُ فی عُمُرِهِ. (6)

449:الإمام الصادق علیه السلام: بَرُّوا آباءَکُم؛یَبَرَّکُم أبناؤُکُم. (7)

ص:270


1- (1).نهج البلاغة:الحکمة 399. [1]
2- (2) .تحف العقول:ص 322،بحار الأنوار:ج 78 ص 236 ح 67. [2]
3- (3) .مسند ابن حنبل:ج 4 ص 530 ح 13812 و ص 458 ح 13400، [3]مکارم الأخلاق لابن أبی الدنیا:ص 178 ح 244 وفیهما«من أحبّ»بدل«من سرّه»وکلّها عن أنس.
4- (4) .بحار الأنوار:ج 74 ص 86 ح 100 [4] نقلاً عن کتاب الإمامة والتبصرة عن السکونی عن الإمام الصادق عن آبائه علیهم السلام.
5- (5) .طُوبی:قیل:هو اسم شجرة فی الجنّة،وقیل:بل إشارة إلی کُلِّ مستطاب فی الجنّة؛من بقاء بلا فناء،وعِزٍّ بلا زوال،وغِنًی بلا فقر (مفردات ألفاظ القرآن:ص 528« [5]طیب»)
6- (6) .الأدب المفرد:ص 20 ح 22، [6]المستدرک علی الصحیحین:ج 4 ص 170 ح 7257 کلاهما عن معاذ.
7- (7) .الکافی:ج 5 ص 554 ح 5 [7] عن عبید بن زرارة،کتاب من لا یحضره الفقیه:ج 4 ص 21 ح 4985.

444:Imām 'Ali )a.s.( said:There is a right for the child upon his father and there is a right for the father upon the child.The right of the father upon the child is that the child obeys him in everything other than sinning Allah. (1)

445:Imām al-Sādiq )a.s.( said:Parents have three rights upon their child:to be grateful to the parents in any condition, to obey them in whatever they order him or prohibit him except sinning Allah, and in seeking benevo lence for them in secret and in the open. (2)

2/4:THE BENEFITS OF DOING GOOD TO PARENTS

446:The Prophet )s.a.w.( said:He who wishes to prolong his lifespan and increase his sustenance should do good to his parents and keep ties with his kin. (3)

447:The Prophet )s.a.w.( said:The master of the righteous on Judgment Day is he who does good to his parents after their death. (4)

448:The Prophet )s.a.w.( said:Blissful is he who does good to his parents and Allah will increase his lifespan. (5)

449:Imām al-Sādiq )a.s.( said:Do good to your parents so that your children will do good to you. (6)

ص:271


1- (1).Nahj al-Balāghah, Wise Saying 993.
2- (2) .Tuhaf al-'Uqul, p.223.Bihār al-Anwār, vol.87, p.632, h.76.
3- (3) .Musnad Ibn Hanbal, vol.4, p.035, h.21831 and p.854, h.00431.Makārim al-Akhlāq by Ibn Abu al-Dunyā, p.871, h.442, with 'he who loves' instead of 'he who wishes'.All narrating from 'Anas.
4- (4) .Bihār al-Anwār, vol.47, p.68, h.001, narrating from the book al-Imāmah wa al-Tabsirah from al-Sakuni from Imām al-Sādiq )a.s.( from his forefat hers )a.s.(.
5- (5) .al-Adab al-Mufrad, p.02, h.22.al-Mustadrak 'alā al-Sahihain, vol.4, p.071, h.7527.Both narrating from Ma'ādh.
6- (6) .al-Kāfi, vol.5, p.455, h.5, narrating from 'Ubaid ibn Zurārah.Kitāb Man lā Yahdarhu al-Faqih, vol.4, p.12, h.5894.

الفصل الثالث:واجِباتُ الصَّبِیِ ّ أمامَ مُعَلِّمِهِ

1/3:الإطاعَةُ

450:رسول الله صلی الله علیه وآله: مَن تَعَلَّمتَ مِنهُ حَرفاً،صِرتَ لَهُ عَبداً. (1)

451:عوالی اللالی: رُوِیَ عَنِ النَّبِیِّ صلی الله علیه وآله أنَّهُ قالَ:مَن عَلَّمَ شَخصاً مَسأَلَةً،فَقَد مَلَکَ رَقَبَتَهُ.فَقیلَ لَهُ یا رَسولَ اللهِ ِ:أیَبیعُهُ؟فَقالَ صلی الله علیه وآله:لا،ولکِن یَأمُرُهُ ویَنهاهُ. (2)

2/3:التَّعظیمُ

452:الإمام علیّ علیه السلام: أکرِم ضَیفَکَ وإن کانَ حَقیرا،وقُم عَن مَجلِسِکَ لِأبیکَ ومُعَلِّمِکَ وإن کُنتَ أمیرا. (3)

453:عنه علیه السلام: ثَلاثٌ لا یُستَحیی مِنهُنَّ:خِدمَةُ الرَّجُلِ ضَیفَهُ،وقِیامُهُ عَن مَجلِسِهِ لِأَبیهِ ومُعَلِّمِهِ،وطَلَبُ الحَقِّ وإن قَلَّ. (4)

454:الإمام زین العابدین علیه السلام: حَقُّ سائِسِکَ بِالعِلمِ التَّعظیمُ لَهُ،وَالتَّوقیرُ لِمَجلِسِهِ،وحُسنُ الاِستِماعِ إلَیهِ،وَالإِقبالُ عَلَیهِ،وألّا تَرفَعَ عَلَیهِ صَوتَکَ،ولا تُجیبَ أحَداً یَسأَلُهُ عَن

ص:272


1- (1).عوالی اللآلی:ج 1 ص 292 ح 163، [1]بحار الأنوار:ج 77 ص 165 ح 2. [2]
2- (2) .عوالی اللآلی:ج 4 ص 71 ح 43، [3]منیة المرید:ص 243 نحوه.
3- (3) .غرر الحکم:ح 2341.
4- (4) .غرر الحکم:ح 4666، [4]عیون الحکم والمواعظ:ص 212 ح 4230.

CHAPTER THREE:THE CHILD\'S DUTIES TOWARDS HIS TEACHER

3/1:OBEDIENCE

450:The Prophet )s.a.w.( said:He whom you learn one word from, has made you become his servant. (1)

451:'Awāli al-La'āli: It is narrated that the Messenger of Allah )s.a.w.( said:He who teaches something to someone owns him.

It was said:O Messenger of Allah! Can he sell him?

He )s.a.w.( answered:No.But he can command him and forbid him. (2)

3/2:HONORING

452:Imām 'Ali )a.s.( said:Honor your guest even if he is lowly, and stand up for your father and your teacher even if you are a commander. (3)

453:Imām 'Ali )a.s.( said:There are three things of which you should not be ashamed of:A man serving his guest, standing up for his father and his teacher, and demanding his right even if it is little. (4)

454:Imām al-Sajjād )a.s.( said:The right of your teacher is to honor him, revere his presence, listen to him carefully and heed him.You must not raise your voice over him, not answer a person who has asked him until he himself answers, not to speak with anyone in his meeting, and not to backbite anyone in his presence.You should defend him when someone speaks against him, you should conceal his defects and reveal his virtues, and you should not associate with his enemy and

ص:273


1- (1).'Awāli al-La'āli, vol.1, p.292, h.361.Bihār al-Anwār, vol.77, p.561, h.2.
2- (2) .'Awāli al-La'āli, vol.4, p.17, h.34.Munyah al-Murid, p.342.
3- (3) .Ghurar al-Hikam, h.1432.
4- (4) .Ghurar al-Hikam, h.6664.'Uyun al-Hikam wa al-Mawā'iz, p.212, h.0324.

شَیءٍ حَتّی یَکونَ هُوَ الَّذی یُجیبُ،ولا تُحَدِّثَ فی مَجلِسِهِ أحَداً،ولا تَغتابَ عِندَهُ أحَداً،وأن تَدفَعَ عَنهُ إذا ذُکِرَ عِندَکَ بِسوءٍ،وأن تَستُرَ عُیوبَهُ وتُظهِرَ مَناقِبَهُ،ولا تُجالِسَ لَهُ عَدُوّاً ولا تُعادِیَ لَهُ وَلِیّا،فَإِذا فَعَلتَ ذلِکَ شَهِدَت لَکَ مَلائِکَةُ اللهِ ِ عزّ وجل بِأَنَّکَ قَصَدتَهُ،وتَعَلَّمتَ عِلمَهُ للهِ جَلَّ وعَزَّ اسمُهُ لا لِلنّاسِ. (1)

3/3:غَضُّ الصَّوتِ

(إِنَّ الَّذِینَ یَغُضُّونَ أَصْواتَهُمْ عِنْدَ رَسُولِ اللّهِ أُولئِکَ الَّذِینَ امْتَحَنَ اللّهُ قُلُوبَهُمْ لِلتَّقْوی لَهُمْ مَغْفِرَةٌ وَ أَجْرٌ عَظِیمٌ ). 2

455:رسول الله صلی الله علیه وآله: مَن غَضَّ صَوتَهُ عِندَ العُلَماءِ جاءَ یَومَ القِیامَةِ مَعَ الَّذینَ امتَحَنَ اللهُ ُ قُلوبَهُم لِلتَّقوی مِن أصحابی،ولا خَیرَ فِی التَّمَلُّقِ وَالتَّواضُعِ إلّا ما کانَ فِی اللهِ فی طَلَبِ العِلمِ. (2)

4/3:التَّجَنُّبُ عَنِ الاِستِخفافِ

456:رسول الله صلی الله علیه وآله: ثَلاثَةٌ لا یَستَخِفُّ بِهِم إلّا مُنافِقٌ بَیِّنٌ نِفاقُهُ:ذو شَیبَةٍ فِی الإِسلامِ،ومُعَلِّمُ الخَیرِ،وإمامٌ عادِلٌ. (3)

ص:274


1- (1).کتاب من لا یحضره الفقیه:ج 2 ص 620 ح 3214،الخصال:ص 567 ح 1 کلاهما عن أبی حمزة الثمالی (ثابت بن دینار) و راجع تحف العقول:ص 260.
2- (3) .فردوس الأخبار:ج 4 ص 181 ح 6076 عن سعید الشامی.
3- (4) .تاریخ بغداد:ج 8 ص 27 ح 4074، [1]اُسد الغابة:ج 6 ص 354 الرقم 6439 [2] کلاهما عن عمارة القرشی عن أبیه عن جدّه.

not be hostile with his friend.If you were to do this, the angels of Allah will bear witness for you that you have gone to him and learnt knowledge for the sake of Allah the Exalted, and not for the sake of people. (1)

3/3:LOWERING THE VOICE

Surely those who lower their voice before Allah's Apostle are they whose hearts Allah has proved for guarding )against evil(; they shall have forgiv eness and a great reward. (2)

455:The Prophet )s.a.w.( said:He who lowers his voice in the presence of the scholars will come forth on Judgment Day with my companions, whose hearts have been tested with piety by Allah, and there is no good in flattery and humility except for that which is done for Allah for the sake of seeking knowledge. (3)

3/4:AVOIDANCE OF BELITTLING

456:The Prophet )s.a.w.( said:There are three groups who are not belittled by anyone except by a hypocrite whose hypocrisy is manifest:the owner of grey hair in Islam ]an elder[, a teacher of goodness and a just leader. (4)

ص:275


1- (1).Kitāb Man lā Yahdarhu al-Faqih, vol.2, p.026, h.4123.al-Khisāl, p.765, h.1.Both narrating from Abu Hamzah al-Thumāli )Thābit ibn Dinār(.Tuhaf al-'Uqul, p.062.
2- (2) .Qurān, 94:3.
3- (3) .Firdaws al-Akhbār, vol.4, p.181, h.6706, narrating from Sa'id al-Shāmi.
4- (4) .Tārikh Baghdād, vol.8, p.72, h.4704.Usd al-Ghābah, vol.6, p.453, h.9346.Both narrating from 'Amārah al-Qurashi from his father from his grandf ather.

457:عنه صلی الله علیه وآله: مَنِ احتَقَرَ صاحِبَ العِلمِ فَقَدِ احتَقَرَنی،ومَنِ احتَقَرَنی فَهُوَ کافِرٌ. (1)

458:الإمام علیّ علیه السلام: لا یَستَخِفُّ بِالعِلمِ وأهلِهِ إلّا أحمَقُ جاهِلٌ. (2)

459:عنه علیه السلام: إیّاکَ أن تَستَخِفَّ بِالعُلَماءِ؛فَإِنَّ ذلِکَ یُزری بِکَ،ویُسیءُ الظَّنَّ بِکَ وَالمَخیلَةَ فیکَ. (3)

460:عنه علیه السلام: لا تَجعَلَنَّ ذَرَبَ (4)لِسانِکَ عَلی مَن أنطَقَکَ،وبَلاغَةَ قَولِکَ عَلی مَن سَدَّدَکَ. (5)

ص:276


1- (1)إرشاد القلوب:ص 165. [1]
2- (2) .غرر الحکم:ح 10807،عیون الحکم والمواعظ:ص 541 ح 10030.
3- (3) .غرر الحکم:ح 2732، [2]عیون الحکم والمواعظ:ص 100 ح 2298.
4- (4) .ذَرِبَ لِسانُه:إذا کان حادّ اللِّسانِ لا یُبالی ( النهایة:ج 2 ص 156« [3]ذرب»).
5- (5) .نهج البلاغة:الحکمة 411، [4]غرر الحکم:ح 10385.

457:The Prophet )s.a.w.( said:He who humiliates a person of knowledge has indeed humiliated me and he who humiliates me is a disbel iever. (1)

458:Imām 'Ali )a.s.(: No one belittles knowledge and knowl edgeable people except one who is foolish and ignorant. (2)

459:Imām 'Ali )a.s.( said:Be careful not to belittle scholars, for this action will make yourself belittled, and it will bring suspicion on and negative views about you. (3)

460:Imām 'Ali )a.s.( said:Do not use the sharpness of your tongue against he who has taught you to speak, or use the eloquence of your speech against he who has discip lined you. (4)

ص:277


1- (1).Irshād al-Qulub, p.561.
2- (2) .Ghurar al-Hikam, h.70801, 'Uyun al-Hikam wa al-Mawā'iz, p.145, h.03001.
3- (3) .Ghurar al-Hikam, h.2372.'Uyun al-Hikam wa al-Mawā'iz, p.001, h.8922.
4- (4) .Nahj al-Balāghah, Wise Saying 114.Ghurar al-Hikam, h.58301.

الفصل الرابع:واجبات الصبی أمام الکبیر و الصدیق

1/4:البَدءُ بِالسَّلامِ

461:رسول الله صلی الله علیه وآله: یُسَلِّمُ الصَّغیرُ عَلَی الکَبیرِ،والمَارُّ عَلَی القاعِدِ،وَالقَلیلُ عَلَی الکَثیرِ. (1)

462:عنه صلی الله علیه وآله: أولَی النّاسِ بِاللهِ ِ وبِرَسولِهِ مَن بَدَأ بِالسَّلامِ. (2)

463:عنه صلی الله علیه وآله: أطوَعُکُم للهِ الذی یَبدَأُ صاحِبَهُ بالسَّلامِ. (3)

464:الإمام علیّ علیه السلام: لِلسّلامِ سَبعونَ حَسَنَةً؛تِسعٌ وَسِتُّونَ للمُبتَدِئ وواحِدَةٌ للرّادِ. (4)

2/4:رِعایَةُ الحُقوقِ

465:الإمام علیّ علیه السلام-فی وَصِیَّتِهِ لاِبنِهِ مُحَمَّدِ بنِ الحَنَفِیَّةِ- یا بُنَیَّ...لا تُضَیِّعَنَّ حَقَّ أخیکَ اتِّکالاً عَلَی ما بَینَکَ وبَینَهُ؛فَإِنَّهُ لَیسَ لَکَ بِأَخٍ مَن أضَعتَ حَقَّهُ. (5)

466:عنه علیه السلام: ما أقبَحَ بِالرَّجُلِ أن یَعرِفَ أخوهُ حَقَّهُ،ولا یَعرِفَ حَقَّ أخیهِ! (6)

ص:278


1- (1).صحیح البخاری:ج 5 ص 2301 ح 5877 عن أبی هریرة،الکافی:ج 2 ص 646 ح 1 [1] عن جرّاح المدائنیّ عن الإمام الصّادق علیه السلام.
2- (2) .الکافی:ج 2 ص 644 ح 3 [2] عن السکونی عن الإمام الصادق علیه السلام،بحار الأنوار:ج 76 ص 12 ح 50. [3]
3- (3) .کنز العمّال:ج 9 ص 116 ح 25253 نقلاً عن الطبرانی عن أبی الدرداء.
4- (4) .مشکاة الأنوار:ص 346 ح 1106،تحف العقول:ص 248 عن الإمام الحسین علیه السلام،بحار الأنوار:ج 76 ص 11 ح46. [4]
5- (5) .کتاب من لا یحضره الفقیه:ج 4 ص 392 ح 5834،نهج البلاغة: [5]الکتاب 31.
6- (6) .مصادقة الإخوان:ص 144 ح 5 [6] عن مرازم.

CHAPTER FOUR:THE CHILD\'S DUTIES TOWARDS ELDERS AND FRIENDS

4/1:INITIATING WITH GREETING

461:The Prophet )s.a.w.( said:The younger person should greet the elder, the one passing by should greet the one who is sitting, and a small group should greet the large group. (1)

462:The Prophet )s.a.w.( said:The nearest person to Allah and His Messenger is he who is first to greet. (2)

463:The Prophet )s.a.w.( said:The most obedient of you to Allah is he who is first in greeting his friend. (3)

464:Imām 'Ali )a.s.( said:Greeting has seventy rewards, sixty nine of which are for he who initiates the greeting and one is for the responder. (4)

4/2:OBSERVING RIGHTS

465:Imām 'Ali )a.s.( said,-in his advice to Muhammad bin al-Hanafiyah-:O my child! Do not encroach upon the right of your brother because of what )a problem( is between you and him, for he whose rights you breach is not your brother. (5)

466:Imām 'Ali )a.s.( said:How bad is it for a man, whose brother recognizes his rights but he does not recognize the rights of his brother. (6)

ص:279


1- (1).Sahih al-Bukhāri, vol.5, p.1032 h.7785, narrating from Abu Hurayrah.al-Kāfi, vol.2, p.646, h.1, narrating from Jarrāh al-Madā'ini from Imām al-Sādiq )a.s.(.
2- (2) .al-Kāfi, vol.2, p.446, h.3, narrating from al-Sakuni from Imām al-Sādiq )a.s.(.Bihār al-Anwār, vol.67, p.21, h.05.
3- (3) .Kanz al-'Ummāl, vol.9, p.611, h.35252, narrating from al-Tabarāni from Abu al-Dardā'.
4- (4) .Mishkāt al-Anwār, p.643, h.6011.Tuhaf al-'Uqul, p.842, narrating from Imām al-Husain )a.s.(.Bihār al-Anwār, vol.67, p.11, h.64.
5- (5) .Kitāb Man lā Yahdarhu al-Faqih, vol.4, p.293, h.4385.Nahj al-Balāghah, letter13.
6- (6) .Musādiqah al-Ikhwān, p.441, h.5, narrating from Marāzim.

ص:280

An expla nation about a child greeting elders

Based on the traditions mentioned in regard to the upbringing of the children, one of the methods of the Prophet of Allah )s.a.w.( was greeting children.He has explicitly said that by this behavior he wanted this custom to continue in the society.He )s.a.w.( said:There are five things which I do not abandon till I die and )one of them( is greeting the children so that it can remain a custom after me. (1)

However, it can be gathered from the traditions narrated in this chapter, that all Muslims should precede each other in greeting, especially the young generation.

Little contemp lation will clarify that these narrations are not in conflict with each other, but they are compl ementary to each other and it is best to practice all of them.

This means that the duty of every person in the Islamic society is to precede in the greeting, but etiquette requires that the younger greet the older.If for any reason, the younger person delays or hesitates to greet the elder one, the elder has a moral duty to greet the younger one and thereby making him understand his shortc omings and faults.This action, especially in respect to children, has a better educat ional impact, and this is why the Prophet of Islam )s.a.w.( used to greet the children in order to attract the attention of his followers to the upbringing effects of honoring the persona lity of the child and respecting his feelings.

ص:281


1- (1).al-Khisāl, p.172, h.21, 'Uyun Akhbār al-Ridā )a.s.(, vol.2, p.18, h.41,.

3/4:التَّأَسِّی بِالأکابِرِ

467:الإمام علیّ علیه السلام: لِیَتَأَسَّ صَغیرُکُم بِکَبیرِکُم،وَلیَرأَف کَبیرُکُم بِصَغیرِکُم،ولا تَکونوا کَجُفاةِ الجاهِلِیَّةِ؛لا فِی الدّینِ یَتَفَقَّهونَ،ولا عَنِ اللهِ یَعقِلُونَ،کَقَیضِ بَیضٍ فی أداحٍ؛یَکونُ کَسرُها وِزرا،وَیَخرُجُ حِضانُها شَرّا (1). (2)

4/4:قَضاءُ الحاجَةِ

468:رسول الله صلی الله علیه وآله: المُؤمِنونَ إخوَةٌ،یَقضی بَعضُهُم حَوائِجَ بَعضٍ،فَبِقَضاءِ بَعضِهِم حَوائِجَ بَعضٍ یَقضِی اللهُ ُ حَوائِجَهُم یَومَ القِیامَةِ. (3)

469:عنه صلی الله علیه وآله: مَن کانَ فی حاجَةِ أخیهِ فَإِنَّ اللهَ َ فی حاجَتِهِ. (4)

470:الکافی عن صفوان الجمّال: کُنتُ جالِساً مَعَ أبی عَبدِ اللهِ علیه السلام إذا دَخَلَ عَلَیهِ رَجُلٌ مِن أهلِ مَکَّةَ یُقالُ لَهُ«مَیمونٌ»،فَشَکا إلَیهِ تَعَذُّرَ الکِراءِ عَلَیهِ،فَقالَ لی:قُم فَأَعِن أخاکَ.

ص:282


1- (1).القَیض:الکسر والفَلق.واستعارَ علیه السلام لفظة«الأداحی»للأعشاش مجازاً؛لأنّ الأداحی لا تکون إلّا للنعام تدحوها بأرجلها وتبیض فیها،ودحوُها:توسیعها.شبّههم علیه السلام ببیض الأفاعی فی الأعشاش،یُظَنّ بیض القطا فلا یحلّ لمن رآه أن یکسره لأنّه یظنّه بیض القطا،وخِصانه یخرج شرّاً؛لأنّه یفقصُ عن أفعی (شرح نهج البلاغة لابن أبی الحدید:ج 9 ص 282 و 283). [1]
2- (2) .نهج البلاغة:الخطبة 166، [2]بحار الأنوار:ج 34 ص 113 ح 950. [3]
3- (3) .الأمالی للمفید:ص 150 ح 8 عن الحسین بن زید،مصادقة الإخوان:ص 160 ح 5 [4] کلاهما عن الإمام الصادق عن أبیه علیهما السلام نحوه.
4- (4) .سنن أبی داوود:ج 4 ص 273 ح 4893،مسند ابن حنبل:ج 2 ص 400 ح 5650 [5] کلاهما عن عبدالله بن عمر؛الأمالی للطوسی:ص 97 ح 147 [6] عن محمّد بن یحیی المدنی عن الإمام الصادق [7]علیه السلام وفیه«أخیه المؤمن المسلم»بدل«أخیه»وزاد فی آخره«ما کان فی حاجة أخیه».

4/3:TAKING THE ELDERS AS EXAMPLES

467:Imām 'Ali )a.s.( said:The young among you should take example from your elders, and the elders should be affect ionate to the young ones.You should not be like the harsh men of the Age of Ignorance who neither had the underst anding of religion nor did they contem plate about Allah.It is like the egg of a viper that is found in the nest of an ostrich whose breaking is a sin and the little one that comes out of it is harmful. (1)

4/4:FULFILLING NEEDS

468:The Prophet )s.a.w.( said:The believers are brethren.They fulfil the needs of each other, and by fulfilling each other's needs, Allah will fulfil their needs on Judgment Day. (2)

469:The Prophet )s.a.w.( said:Allah will grant all the needs of one who seeks to fulfil the need of his brother. (3)

470:al-Kāfi, narrating from Safwān al-Jammāl who said: I was sitting with Abu 'Abdullah ]al-Sādiq[ )a.s.( when a man from Mecca named Maymun entered and complained about paying the rent of his animals.The Imām said to me:Stand up and help your brother.

So I stood up with him and Allah solved his problem of the rent, then I returned to my place ]in the gathering[.Then Abu 'Abdullah ]al-Sādiq[ )a.s.( said:What did you do with the need of your brother?

I said:Allah solved it for him, may my parents be your ransom.

ص:283


1- (1).Nahj al-Balāghah, Sermon 661.Bihār al-Anwār, vol.43, p.311, h.059.
2- (2) .al-Amāli, by al-Mufid, p.051, h.8, narrating from al-Husain ibn Zaid.Musādiqah al-Ikhwān, p.061, h.5.Both narrating from Imām al-Sādiq )a.s.( from his father )a.s.(.
3- (3) .Sunan Abu Dāwud, vol.4, p.372, h.3984.Musnad Ibn Hanbal, vol.2, p.004, h.0565.Both narrating from 'Abdullah ibn 'Umar.al-Amāli, by al-Tusi, p.79, h.741, narrating from Muhammad ibn Yahyā al-Madani from Imām al-Sādiq )a.s.(, with 'his believing Muslim brother' instead of 'his brother'.

فَقُمتُ مَعَهُ،فَیَسَّرُ اللهُ کِراهُ،فَرَجَعتُ إلی مَجلِسی.

فَقالَ أبو عَبدِ اللهِ علیه السلام:ما صَنَعتَ فی حاجَةِ أخیکَ؟فَقُلتُ:قَضاهَا اللهُ بِأَبی أنتَ واُمّی.

فَقالَ:أما إِنَّکَ أن تُعینَ أخاکَ المُسلِمَ أحَبُّ إلَیَّ مِن طَوافِ اسبوعٍ بالبَیتِ مُبتَدِئاً. (1)

5/4:الإِکرا'مُ

471:رسول الله صلی الله علیه وآله: مَن أکرَمَ أخاهُ فَإِنَّما یُکرِمُ اللهَ َ،فَما ظَنُّکُم بِمَن یُکرِمُ اللهَ بِأَن یُفعَلَ بِهِ؟! (2)

472: