Parents-Children Rights

Now that we have come to this topic, it would be proper to discuss some of the children-parents duties against each other as well as the quality of their relations.
A child should never call his parents by their first names. He should not walk ahead of them or sit before they do. A person went to the Holy Prophet (SAW) and said: What is the right of my child? The Holy Prophet (SAW) said:
* * *
“Choose a good name for him. Teach him good manners, and prepare him for a bright future.”
The Holy Prophet (SAW) said:
* * *
“A good child is a source of happiness for man.”
The Holy Prophet (SAW) also said:
* * *
“A child for his father is as a flower sent by God, with good smell. Surely Hassan and Hussein are my flower whom I have named after two tribes of Bani Israel, Shabr and Shubair.”
Fazl Ibne abi Qareh ha reported on the authority of Imam Sadeq (AS) :
* * *
“The Holy Prophet (SAW) has said: Once Jesus (AS) passed by the grave of a man who was in torment. The following year when Jesus passed by the same grave, he noticed that the torment had been removed. He said: O Lord! last year when I was passing by the grave of this man, he was in torment but he is not now! God said: A good child has been left of him who guides people and gives refuge to orphans. For this reason, I have forgiven him his sins.”
Then the Holy Prophet (SAW) said: “The heritage a believing man leaves for God is a child who worships God after him.”
Imam Sadeq (AS) quoting Prophet Zakaria in verses 4-6 of the Quranic Chapter, Mary says:
* * *
“.....Therefore grant me from thyself an heir, who should inherit me and inherit from the children of Yaqoub, and make him, my Lord, one in whom thou art well pleased.”
It has been reported on the authority of Holy Prophet (SAW)
* * *
“Whoever has four sons but does not name one of them after me has treated me unkindly.”
Suleiman Ja-afari says: I heard Imam Kazem (AS) saying:
* * *
“Destitution never enters a house in which there are the names of Mohammad, Ahmad, Ali, Hassan, Hussein, Taleb, Abdullah, or Fatima (among women).
* * *
“Whenever Satan hears someone calling Mohammad or Ali, he will be melted as lead.”
Imam Reza (AS) says:
* * *
“Whenever a son is born into our family, we name him “Mohammad” for a week. After that, we can change the name or keep it.”
Imam Reza (AS) has also said:
* * *
“Choose good names for your children, for on the Day of Judgment, you will be called with the same names, saying: O such and such person rise up to your light! O such and such person, rise up! You have no light.”
Mohammad Ibne Yaghoob reports on the authority of Imam Sadeq (AS):
* * *
“When your wife has gone pregnant for four months, place her in the direction of Qiblah, give a gentle blow to her side and say: O God! I have named him Mohammad. In that case God will make him a son. If you keep this name, God will give him blessing and if he changes the name, God may take or leave him.”
The Holy Prophet (SAW) has said:
* * *
“Should anyone having a baby on the way intends to name him Mohammad or Ali, God will give him a baby boy.”
Whenever Imam Zainal Abedeen (AS) was informed that a child had been born to him, he did not ask whether it was a boy or a girl, rather he would say: Is the infant healthy and without any deformity? If the answer was positive, he would say;
* * *
“Praise is due to Allah who did not given me a deformed child.”
Imam Moosa Kazeem (AS) has said:
* * *
“A man who sees his successive child before his death, is lucky. Then he said: God has shown to me my successor. The Imam was referring to his son. Imam Reza.”
Imam Sadeq (AS) has said:
* * *
“God will send blessing upon a father who has a great love of his children.”
A man said to Imam Sadeq (AS): To whom should I do good?
“To your parents.” He said: They have passed away. The Imam said: * *
“Treat your children fairly.”
Imam Sadeq (AS) has also said:
* * *
“Love the children and have mercy on them and whenever you give them promise, keep it, for they consider you as provider of food.”
Imam Sadeq (AS) has also said:
* * *
“Whoever kisses his child, it will be a virtue for him. Whoever makes his child happy, God will make him happy on the Day of Judgment. And whoever teaches his son the Holy Quran, parents are called to give them two garments from whose light, the face of the inhabitants of paradise will become bright.”
A man came to the Holy Prophet (SAW) and said: I have never kissed a child. When the man went away, the Holy Prophet (SAW) said:
* * *
“This man, in our opinion, is an inhabitant of Fire.”
One day the Holy Prophet saw a man from ansar (Helpers) kissing one child and leaving the other, so he said:
* * *
“Why don’t you observe equity between them?”
A man said: I went to Imam Moosa Kazeem complaining of my child. The Imam said:
* * *
“Don’t beat him rather don’t speak to him for some time but let it not be too long.”
The Holy Prophet (SAW) drew his hand on the head of his children and his grandchildren every morning. One day when he was praying with people, he shortened the last two Rakat and when the prayer was completed some one said to the Holy Prophet: O Messenger of Allah! You shortened the prayer, have you received my revelation? The Holy Prophet (SAW) said:
* * *
“What is wrong with it?”
They said: You shortened the last two Rakat. The Holy Prophet said:
* * *
“Didn’t you hear the moaning of the child?”
In another Hadith, the Holy Prophet has been quoted as saying:
* * *
“I feared that the child’s father might be preoccupied with him.”
Source:
Oddatatol Daee
(The Asset of Supplicant)

Imam Reza Network

Signs of Intellectual Development

After a child passes through the stage of being breast-fed and the power of his brain and the powers of discernment have developed, he then starts to ask questions about the things around him and we must be ready to answer his questions according to his level of understanding.

We must not say to him, “Do not be nosy” or “What is it to you?” or things such as this. The child asking questions is a sign that his brain is developing and that he is thinking. These questions also show that his spiritual powers have developed and have taken a firm hold within him. These questions are a natural sign; they are a sign of creation. The creation announces to others that it constantly needs something new within itself and thus, those people who are around the child must give him what he asks for.

The same thing can be said for society. If within society, a new feeling or understanding is brought forth, then this too is a sign of development and progress of the society. This is also a sign that the elements within the society have a new need which much be met.

These types of things must be shown as things which are different from the low desires and the need of worshipping the self, and thus we should never assume that these questions are some how a form of following the lower desires. Thus, when these things come about, we must immediately keep in mind the following verse of the Qurʾān:

إِنْ تُطِعْ أَكْثَرَ مَنْ فِي الأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللٌّهِ

“If you were to follow a majority of the people on the Earth then they would definitely misguide you from the path of Allāh.”[23]

In addition, we read:

وَ لَوِ اتَّبَعَ الْحَقَّ أَهْــوٌائَهُمْ لَفَسَدَتِ السَّمٌوٌاتِ وَ الأَرْضِ

“And if you were to follow their lower desires instead of the Ḥaqq (Truth), then surely the Heavens and the Earth would have become corrupt.”[24]

Notes:

[23] Sūratul An`ām (6), Verse 116

[24] Sūratul Mo’minūn (23), Verse 71

........................................................
Ref: Ayatullah Murtada Mutahhari
www.ahlulbaytportal.com

Children’s Rights on Parents

Social commandments begin with the birth of a child; hence we begin with the Prophet’s [SAW] sayings regarding birth and duties of parents to the newborn child.

Saying of Adhan (in the ears of a new-born child):

The Prophet’s [SAW] Companion, Abu Rafey relates that: “I saw the Prophet [SAW] saying adhan and salaat in the ear of his grandson, Imam Hassan, when the child was born to his daughter, Hazrat Fatima (SA).”

Commentary: in the above hadith (tradition) only the saying of Adhan has been mentioned, but in another tradition reported by Imam Hussain, the Prophet [SAW] prescribed the saying of adhan in the right ear and Iqamah in the left ear of the new-born child, and also mentioned its auspiciousness. He said that on account of it, the child remained safe from infantile epilepsy.

As these traditions show, the primary claim of a child on his parents is that his ears, and through his ears, his head and heart are made aquatinted with the name of the Almighty God and His Oneness and with the ‘Call of Faith’ and Prayer. The best way to it, evidently is that adhan and iqamah are said in his ears, as these impart the knowledge of spirit and the fundamental practices of Islam in a most effect manner.
Tahneeq:

When a child was born in the family of the Companion, they would take it to the Prophet [SAW] so that he would bless it, and apply the pulp of a date, chewed by him, to its palate, which the companion believed would help to keep the child safe from evils and bring it good fortune. This is called ‘Tahneeq’ in Islamic terms. One of the Prophet’s wives Ayesha narrates that: “The people used to bring their new-born babies to the Prophet [SAW] and he would bless them and perform the ‘Tahneeq’.
Aqeeqah:

In almost all the communities of the world, the birth of a child is considered a blessing and some ceremony is held to celebrate the event. Besides being natural, it also serves a special purpose, and makes it known, in a suitable and dignified manner, that the father has accepted the child as his own and there is no doubt or suspicion in his mind concerning it. It shuts the door to many mischiefs that can arise in the future. The practice of aqeeqah was observed among the Arabs, even during the ‘Age of Ignorance’ for this very reason. The hair on the child’s head was shaved off and its weight equivalent was sacrificed as a mark of rejoicing - which was a characteristic feature of Millat-e-Ibrahim (the creed of Prophet Abraham). While preserving the practice in principle, the Prophet [SAW] gave appropriate instructions, and he set an example of how it was to be done. It is reported by Buraidah that: “During the Age of Ignorance, when a child was born to anyone of us, we used to slaughter a goat and smear the head of the child with its blood. Later, after the dawn of Islam, our practice became (on the advice of the Prophet [SAW] that we sacrifice a got of aqeeqah on the 7th day after the birth of a child, and shave the head of the infant, and apply saffron on it.”

Since, as we have seen, the aqeeqah served as a useful purpose in many ways, and was also in keeping with the spirit of Islam and, perhaps, like the rituals of Hajj, it was among the remaining practices of Prophet Abraham, our Prophet [SAW] preserved the reality of aqeeqah, but corrected the backward practices that had become associated with it.

The aqeeqah ceremony was also observed by the Jews, but they sacrificed an animal only in the case of a male child which was indicative of the lesser value placed on girls in the pre-Islamic times. The Prophet [SAW] corrected this too, and enjoined that the aqeeqah of girls should also be performed, like that of the boys. However, keeping in mind the natural difference between the two sexes, the Prophet [SAW] laid down that while one goat was to be sacrificed in the aqeeqah of a female child, two goats should be sacrificed in the aqeeqah of a male child provided that one’s financial position permitted it.

It is reported that the Prophet [SAW] said: “To whomsoever a child is born, and he wants to perform a sacrifice of aqeeqah on behalf of it, he should sacrifice two goats for a boy and one for a girl.”
Commentary:
As is evident in this tradition, aqeeqah is not obligatory, but it is among the mustahab or recommended acts, i.e., those acts which are recommended and rewardable but are not binding or compulsory. In the same way it is not necessary to sacrifice two goats for a male child. It is better to sacrifice two, if one can afford it, otherwise one is enough.

In some traditions, the giving away in charity of silver equal in weight to the child’s shaved hair, or its price in cash, is also mentioned, in addition to the sacrifice of the animal. This too is, recommended act and not compulsory.

The command to perform the aqeeqah on the day of the birth has not been given, perhaps for the reason that, at the time the family is occupied with the needs and comforts of the mother and the shaving of the hair (head) can also be harmful to the child. Generally, after a week, the mother gets well and does not need special attention and the baby, too, becomes strong enough to go through the shaving of the hair.

In some other traditions, it is said that the child should also be named on the 7th day, together with aqeeqah, but from a few other traditions it appears that the Prophet [SAW] had named children even on the day of their birth. There is, as such, no harm in naming the child before the 7th day, but if it has not been done, the child should be named on the 7th day together with the aqeeqah.

The aqeeqah ceremony, as we have seen consists of two acts: the shaving of the hair (head) and the sacrifice of the animal. There is a peculiar link between the two acts and these acts are among the religious practices of Prophet Abraham. In Hajj too, they go together where, the male pilgrims have their hair (head) shaved after the Adhiyah. Thus, aqeeqah also, is practical demonstration of our association with Prophet Abraham (AS) and of the fact that the child, too, is a member of the same community.
Tasmiya (Naming a Child):
That the child be given a good name is also an obligation of the parents. Abdullah ibn Abbas relates that the Prophet [SAW] said: “It is also a claim of the child on his father that he gives him a good name and teaches him good manners.

In another tradition, the Prophet [SAW] said: “On the Day of Resurrection, you will be called out by your name and the name of your father. The call will be; so and so, son of so-and-so, therefore, give good names.”

From these sayings and the practices of the Prophet [SAW], we get the guidance that it is the responsibility of the parents to give names to their children or have them named by a pious person.
Religious Upbringing:

All the Prophets, and, lastly Prophet Muhammad [SAW] have stressed that the brief earthly stay of a human being is an introduction to the everlasting life of eternity. It, therefore, follows that a greater attention is paid to the betterment of prospects in the life to come and attainment of happiness in the Hereafter, than to the affairs and interests of this life.

Thus, the Holy Prophet [SAW] has enjoined upon the parents to take care of the religious instruction of their children from the very beginning, otherwise, they will be called to account for negligence on the Day of Judgment.

It is related by Ibn Abbas that the Prophet [SAW] said: “Have your children utter, first of all, the Kalima of Laa-illaha-illa-Allah (i.e. let these be the first words that they speak), and emphasize upon them to utter the same Kalima at the time of their death.”

Commentary: The child begins to receive the impression of what it sees or hears from the time of its birth. The saying of adhan and iqamah in the ears of a newly-born infant, also, gives a clear indication of it. This tradition shows that when a child begins to speak, it should be taught to utter the Kalima, as a first step towards its education. It further tells that when the dying moment is near, a person should, again be urged to pronounce the same Kalima. Blessed indeed is the man who when he utters the first words, on coming into this world, it is the Kalima, and the same Kalima is on his lips when he departs.

The Prophet [SAW] said: “No father gives a better gift to his children than good manners and good character.”

It is related by Anas that the Prophet [SAW] said: “Show respect to your children and adorn them with good manners.” Showing of respect to one’s children denotes that they should be treated not as a burden, but a blessing and trusts of Allah, and brought up with care and affection.

In another tradition, the Prophet [SAW] said: “When your children attain the age of seven, insist upon them to offer salaat (Prayer) regularly, and when they are ten years old, punish them if they do not, and have separate beds for them (to sleep on).”

Commentary: Children generally, develop the faculty of understanding at the age of seven, and it is time that their feet were set on the path of worship of Allah. They should, therefore, be told to offer Prayer regularly when they attain that age. At ten, their powers of discretion and intelligence are fairly advanced and they begin to approach maturity. At that time, the observance of Prayer ought to be enjoined strictly upon them, and they should be taken to task, in an appropriate manner, if they fail to do so. They should further be required to sleep on separate beds and not together (which is permitted up to the age of ten).

All these, in brief, are the rights of children, both boys and girls, on their parents, and the parents will have to render a full account in respect of them on the ‘Day of Reckoning’.
Showing Kindness to Daughters:

Even now daughters are considered an unwanted burden in some societies and instead of rejoicing, an atmosphere of grief and disappointments is produced in the family at their birth. This is the position, today, but in the pre-Islamic times the daughters were positively considered a shame and disgrace among the Arabs, so much so that even the right to live was denied to them. Many a hard-hearted parent used to strangle his daughter to death, with his own hands, when she was born, or bury her alive. The Holy Qur’an says:

“When news is brought to one of them, of the birth of a female, his face darkens and he is filled with inward grief. He hides himself with shame, from the people, because of the bad news he has had. (Asking himself): ‘Shall he keep it in contempt or bury in the dust. Ah! What an evil choice they decide’.” (16:59)

Abdullah ibn Abbas reports that the Prophet [SAW] said: “Whoever becomes the father of a girl, he should neither hurt her nor treat her with contempt nor show preference over her to his sons in kindness and affection. Both boys and girls should be treated alike. Allah will grant him paradise in return for kind treatment towards the daughter.”

It is related by Anas that the Prophet [SAW] said: “The believer who bears the responsibility of two daughters and supports them till they attain puberty, he and I will be close to one another like this on the Day of Judgment.” Anas adds that the Prophet [SAW] showed, by joining the fingers of his (the fingers were close to one another), in the same way will the believer be close to him on the Day of Judgment.

Abu Saeed Khudri relates that the Prophet [SAW] said: “Whoever bears the responsibility of three daughters or sisters or even of two daughters or sisters, and bears it well, and looks after their training and welfare properly, and then, gets them married, Allah will reward him with Paradise.”

In the above Traditions, the Prophet [SAW] has not only stated that kind treatment was the natural right or claim of the daughters, but, also that the believers who fulfilled the obligation towards them in a good and proper manner would be rewarded with Paradise in the Hereafter. He further, gives the joyful tidings that such a man will be close to him, on the Day of Judgment, as the fingers of a hand are, when joined together.
Treating All the Children Equally:

The Prophet [SAW] has emphasized that parents should be just and fair to all the children, particularly in matters of gifts and kindness, and it must not be that while one gets more the other gets less or nothing. Besides, if discrimination is made among the children and one is favored more than the other, it will lead to ill-will and jealousy, and nothing but evil can arise from this. This child who is discriminated against will bear a grudge against the father, the painful consequences of which are easy to imagine.

Mo’man ibn Bashir narrates: “My father took me to the Prophet [SAW] and said to him: “I have given a slave to this son of mine.” The Prophet inquired, “Have you given the same to all of your sons?” “No,” my father replied. The Prophet, thereupon, said: “It is not correct. Take it back.”

In another version, the same narration, the Prophet asked, “Do you want all your children to be equally devoted to you?” “Yes, of course,” he replied. The Prophet said: “Then do not act like that (let it not be that you give some property to one child and exclude the others.)”

In yet another version it is added that the Prophet remarked: “I cannot be a witness to an act of injustice.”

In this version, it is enjoined upon parents not to discriminate among their children when it comes to given them something as a gift, etc. This has been condemned by the Prophet [SAW] as unjust and unfair. Some of the learned people have gone to the extent of calling it haraam, but the majority of them hold the view that though it is not haraam, it is makrooh, and highly undesirable.

It must, however, be emphasized that the command applied only to a situation where the preferential treatment is based on a consideration that is not lawful or justifiable in the eye of the Shariah otherwise no blame will be attached to it. For example, if a child is physically handicapped and cannot earn his livelihood like his brothers, a special favor to him will not be incorrect, but to an extent it will be essential and worthy of Divine reward, Similarly, should any child dedicate himself to the cause of imaan or public welfare and have no time to look after his economic needs, it would also be correct and deserving of reward, to make a reasonable allowance for him over the other children.

There is no harm if preference is shown to one of the children with the consent of others (i.e., brother and sisters).

In a version, the Prophet [SAW] says: “Treat all your children equally in regard to free gifts. If I were to show preference in this matter, I would show it to daughters. (If equality was not necessary and binding, I would have declared that more be given to daughters than to sons.)”

It can be concluded from this version that though, after the death of the parents, the shares of daughters in ancestral property is half of the sons, in their lifetime, the share of both the sons and the daughters is equal. Therefore, what ever the parents give to the sons, in their lifetime, should also be given to the daughters.
Responsibility of Marriage
It is the duty of parents to arrange the marriage of their children when they come of age. The Prophet [SAW] has stressed that it should be taken seriously and with a full sense of responsibility. Abu Saeed Khudri and Abdullah ibn Abbas narrated that the Prophet [SAW] said: “Whoever is blessed by the Creator with children should give them good names, a good training, teach them good manners, and arrange for their marriage when they attain the age of puberty. If he does not pay due heed to it and fails to get them married, on reaching marriageable age (due to negligence) and they take no ways that are forbidden, the father will be held responsible for it.”

Commentary: In this version the marriage of the children, too, on their attaining the marriageable age, has been made a responsibility of the father. But alas we are growing increasingly indifferent to it mainly because we have made marriage a most tiresome and expensive affair by following and adopting the customs of others.

If we follow the good example of the Prophet [SAW] and begin to perform marriages as he had performed his own marriage; or the marriages of his daughters, the whole ceremony will be as easy and simple, as it is for a Muslim to observe and fulfill the Friday Prayers. Blessings will then flow from it - of which we have deprived ourselves, through thoughtless imitations of un-Islamic societies.
Cleanliness and Hygiene in the Family Structure:
For God loveth those who turn to Him constantly and He loves those who keep themselves pure and clean. [Holy Quran Baqara 2:222]

Once the marriage takes place and the young couple start their mutual life with love and affection, they must attend to basic issues in life, and seriously avoid any indifference or sluggishness in this regard.
One of these basic issues is cleanliness and hygiene in all aspects of life.

We must pay close attention to the cleanliness and hygiene of our body, hair, mouth and teeth, clothing, the floor covering, living accommodations especially kitchen appliances and dishes and whatever is related to everyday life. Some young couples only suffice to eating, drinking and apparent leisure and ignore cleanliness and hygiene early in their mutual life. There is no sign of orderliness, discipline or cleanliness in their life. Not only is this ignorance not acceptable by our healthy nature, our mind or our divine religion, but it is also seriously despised. This may also become dominant in life through the passage of time, and may threaten the health of the family, both physically and mentally. It may also have grave consequences on the children, and turn them into indifferent, dumb, ill, weak, oppressive and burdensome individuals. They may get used to various sins and corruption.

God the Benevolent Has announced His love and affection for those who attend to hygiene and their cleanliness and keep their bodies and souls free of all impurities.

For God loveth those who turn to Him constantly and He loves those who keep themselves pure and clean. [Holy Quran Baqara 2:222] Islam is manifested through the Holy Quran, the sayings of the noble Prophet (S.A.W.) and his household, that are the Immaculate Imams.
The rules of hygiene of this divine school exceed five thousand. They are partly presented in volumes one and two of Vasa'il al-Shiia. They are superior to all rules of hygiene and are extremely wonderful in that they are delicate and encouraging ones to abide by. Nearly fifteen agents have been introduced as cleansing agents in Islam. This is not observed in any other existing school of thought. Islam has forbidden polluting; being polluted or causing pollution in may respects. The one who pollutes is considered a wrong-doer and deserves divine retribution on the Day of Judgment. Either of the following can be used to clean in different situations: flowing water; well-water; spring water; rain water; stale water in a volume each of its sides being nearly three and a half feet; a small amount of water being poured on a filthy object sufficient to cleanse it; dust covered earth; direct sun-light; fire; change of state or form from one to another.

In several important traditions, the Prophet (S.A.W.) has stressed on the value of purity and cleanliness in such a way that it seems to be one of the surprising Islamic issues to any intellectual.

Cleanliness is half of faith. [Mizan al-Hikmat, v.5, p.558] The first thing that is considered in the Hereafter is cleanliness. [Ibid] The Prophet (S.A.W.) was extremely sensitive to the issue of oral and dental hygiene, cleaning hair and face, clothes and furniture, lanes and streets and even the dead. He was also superior to all in following hygienic rules and cleanliness. He ordered the dead to be washed with lotus and camphor water.

Also he ordered that camphor be placed on the forehead where we prostrate to worship God. Also he ordered the grave to be dug deeper and to be careful in placing a stone above the head and a little bit distant from it, and to throw dust over the dead body in an orderly fashion. Thus the body, the camphor and the dust will disintegrate and combine together in such a way as to maintain the health of citizens.
These decrees are amazing ones and show the greatness of that noble Prophet's knowledge and wisdom.

The Immaculate Imam Ali's (A.S.) knowledge and wisdom are manifestations of God's knowledge and wisdom. The Prophet (S.A.W.) was so pure and clean that Imam Ali (A.S.) introduced him as the cleanest and the purest and asked all the people of the world to use the Prophet (S.A.W.) as a model for cleanliness and purity of body and soul.

Follow the example of your Prophet who is the cleanest and purest creature in existence. In fact, he is a model for anyone who wishes to follow him in all issues related to living. [Nahj ul-Balaghah, Sermon 160]
The Prophet (S.A.W.) said: In fact God is pure, He likes the pure. He is clean, He likes the clean. [Mizan al-Hikmat, v.10, p.92] See how important cleaning is that there is a mention of it in God's presence.
The Commander of the Faithful(A.S.) said: Wash yourselves free of any bad, disturbing odors with water, and be responsible for yourself.
In fact, God the Almighty is angry with those who are so filthy that others do not like their company. [Ibid]

The Prophet (S.A.W.) said: Clean your body, God will clean you.

In fact there is no one who spends the night clean, and is not accompanied by an angel. And no hour of the night is passed without the angel saying: O' God, please forgive your servant since he spent the night while being clean. [Ibid]

The Prophet (S.A.W.) said: The human body is filthy. [Ibid]

He also said: Filthy people perish. [Ibid]

Jaber, the son of Abdullah Ansari has been narrated as saying: The Prophet (S.A.W.) saw a man with badly disheveled hair. He asked him: Did he not find anything to comb his hair with? He saw another person with filthy clothes. He shouted: Did he not find any water to wash his clothes? [Ibid]

Hazrat Baqir(A.S.) said: Sweeping your houses will eliminate poverty. [Mizan al-Hikmat, v.10, p.93] The sixth Imam(A.S.) said: Washing the dishes and sweeping your courtyards will increase your daily bread. [Ibid]
The Commander of the Faithful(A.S.) said: Do not collect the trash outside your house since it is a source of evil. [Ibid] It is wonderful that the divine viewpoint of the Prophet (S.A.W.) and the Imams informed the people about microbes centuries before their discovery.

The Prophet (S.A.W.) said: Do not leave the unusable food leftovers at home overnight, and take them out of the house in broad daylight. In fact, these unusable leftovers are a source of evil. [Mizan al-Hikmat, v.10, p.95]
He also said: Attend to cleaning with all your strength, since God the Almighty has established Islam on cleanliness. No one shall enter Heaven, but the clean. [Ibid]
Imam Reza(A.S.) said: Cleanliness is one of the attributes of divine Prophets. [Ibid] The Prophet (S.A.W.) told Ayesheh: Wash these two robes. Are you not aware that our clothes worship God as long as they are clean and will stop doing so once they become dirty? [Mizan al-Hikmat, v.10, p.94] Considering the verses of the Quran regarding cleanliness and cleansing agents, and God's love of cleanliness and purity, and many traditions in this regard, it is the duty of the members of the family to clean their body and clothes, the furniture and the house as much as they can. As the Quran has recommended mutual cooperation based on kindness and piety, the man should help his wife in cleaning. Women are morally bound to clean the house, the furniture and clothes to please their husbands and God. This will also guarantee the family's health and will defeat pain, illness, distress and suffering. Housewives should remember that working at home to provide for the family's comfort is a form of worship and it certainly has divine reward.
Oral and Dental Hygiene
Oral and dental hygiene are of the most important issues to be considered. Professionals say that the health of many parts of our body especially our sensitive digestive system depends on oral and dental hygiene. The teeth that God Has granted us are very important blessings, and are really important in maintaining our health. We chew food with them. If done properly, chewing will guarantee proper and natural functioning of our digestive system, which will in turn help maintain our health. Bad smell from the mouth is very annoying. This bad odor is usually a result of lack of attention to oral and dental hygiene and food left in between the teeth and under the gum. "Pyorrhea" is the name of a dangerous disease which destroys the teeth and the gum and is the source of many other diseases including heart disease. This disease is a result of unattentiveness to oral and dental hygiene. If after every meal you spend a few minutes to wash your mouth and brush your beautiful teeth and wash your mouth with some salt water, you will not only help the health of your mouth and throat, but will also save a lot of money preventing dental decay and future dental work. Then you can use your teeth for many years, even up until death. Although Islam first appeared in a desert-like area among illiterate people, it presented some important decrees regarding oral and dental hygiene. This shows how majestic and important this school is. It also proves that the Prophet of Islam (S.A.W.) who brought this religion to guide the people was appointed by God. It also shows that the twelve Immaculate Imams were chosen by God. Consider a part of the recommendations of our religious leaders regarding oral and dental hygiene.
The Prophet (S.A.W.) said: If it was not a burden on my nation, I would have decreed that they should brush their teeth before each prayer. [Mizan al-Hikmat, v.4, p.596]
The sixth Imam(A.S.) said: Brushing the teeth and oral hygiene are of the attributes of divine Prophets. [Bihar al-Anwar, v.76, p.131]
Imam Baqir(A.S.) said: If the people only knew how beneficial a toothbrush is, they would take it to bed with them. [Mizan al-Hikmat, v.4, p.597]
Imam Sadiq(A.S.) was asked: Are all the people human? He answered: Yes, except for those who do not brush their teeth. [Ibid]
The Prophet (S.A.W.) said: Gabriel recommended me to brush my teeth so much that I feared I would lose all my teeth if I do not brush. [Ibid]
In another statement he said: Gabriel continuously recommended me to brush my teeth, so much that I thought He wants to make brushing teeth obligatory. [Ibid]
Imam Sadiq(A.S.) said: There are twelve benefits in brushing your teeth: It is religious; it cleans your mouth; it improves your sight; it pleases God; it brightens your teeth; it prevents tooth decay; it strengthens your gum; it improves your appetite; it removes mucus from the digestive system; it improves your memory; it adds to the goods and it pleases the angels. [Bihar al-Anwar, v.76, p.129]
Professional doctors and specialists in the field of mouth and teeth today state that we must brush our teeth slowly from its width for a few minutes. There is a very important tradition from the Prophet (S.A.W.) which considering the time of his Prophethood is one of his scientific miracles. Brush your teeth vertically, and do not do it horizontally (brush the width of your teeth, not their length) [Mizan al-Hikmat, v.4, p.599]
The Prophet (S.A.W.) used to brush his teeth three times each night: once before going to bed, once when he got up to recite the Holy Quran and once before going to the mosque for the morning prayer. He used to brush with wood from Arak since Gabriel had instructed so. [Ibid]
Orderliness and Hygiene in Food

Our bodies’ amazing digestive system, our mouth and teeth, and our desire to eat food and drink are of the great favors of God bestowed upon us. There are many important decrees in the Holy Quran and sources of Islamic traditions that are issued regarding how to obtain food legitimately and how to use it to guarantee our physical and mental health. This will also result in the family’s and the society's health. It seems that some of these are religiously obligatory, some are morally obligatory, and some are strongly recommended. Disobeying those decrees which are religiously obligatory is forbidden and shall cause in retribution in the Hereafter. Disobeying those decrees which are strongly recommended will cause losses and harm to the body and its predisposition to ailment. Among the most important religiously obligatory decrees in the Holy Quran, we can mention obtaining clothing, food, and housing through legitimate means.
O' ye who believe! Eat of the good things that We have provided for you, and be grateful to God, if it is Him ye worship. [Holy Quran: Baqara 2:172]
O' ye people! Eat of what is on the Earth, lawful and good; And do not follow the footsteps of the Evil One, for he is to you an avowed enemy. [Holy Quran: Baqara 2:168]
Eat and drink: But waste not by excess, for God loveth not the wasters. [Holy Quran: A'raf 7:31]
The issues stressed here are to be clean; to have acquired goods legitimately and to avoid wastefulness. It is religiously obligatory to acquire clean food through legitimate means. It is religiously forbidden to waste. It is oppression to oneself and others and against God and certainly a cause for divine retribution to be careless about acquiring property by legitimate means; to eat of what has been forbidden or is dirty; or to be wasteful. It is necessary for the head of the household to become familiar with related Islamic teachings, and to transfer his knowledge to the house. In this way the house will be clean and the members of the family can grow up and develop to be a source of goodness for themselves and others.
The Harms of Overeating
The Commander of the Faithful (A.S.) said: Man's soul is spoiled by overeating and oversleeping and brings losses to him/her. [Mizan al-Hikmat, v.1, p.117]
He also said: One who overeats is not healthy, and he/she has to pay a high price. [Ibid]
He also said: Overeating is due to abnormal appetite which is a form of disease. [Ibid]
The sixth Imam (A.S.) said: Nothing is more harmful for a believer's heart than overeating. Overeating results in cruelty and sexual arousal. [Mizan al-Hikmat, v.1, pp.117-118]
God, the Almighty told the Israelites: Do not overeat. One who overeats will oversleep. One who oversleeps will pray less. And one who reduces his prayers is included among the ignorants. [Ibid]
The Prophet (S.A.W.) said: Abstain from overeating since it will spoil your body and cause illness and sluggishness in prayers. [Ibid]
He also said: Nothing is despised by God more than a full stomach. [Ibid]
Imam Musa, the son of Jafarþ(A.S.) said: If all people eat moderately, their bodies will be moderate. [Vasa'il, v.16, p.406]
Regarding the issue of eating and drinking, the Prophet (S.A.W.) said the following which is the key to health: Eat when you have an appetite, and stop eating while you still have an appetite to eat. Certainly overeating is very harmful for the digestive system, and is a great threat to our health. The best way to maintain health and vigor, and be thin and agile and live a long life is to eat only when you are hungry and to stop eating before you get full. [Mizan al-Hikmat, v.1, p.123]
An Educational Story
It is narrated that one of the great commanders dispatched an expert physician to Madinah to treat the patients for free. The physician stayed in Medina for a while, but either no one or only a very few people came for a visit. He was really surprised and complained to the Prophet. The Prophet (S.A.W.) told him that this is the way in this town since I have asked the people to eat only when they are hungry, and to stop eating before they get full. The physician told the Prophet: You have in one decree summarized all the rules of medicine and health. That is why the people do not get sick easily here. Imam Ali(A.S.) has said the following regarding how to start a meal: Start your meal with some salt. If the people only knew of its benefits, they would have preferred it to established medications. [Vasa'il, v.16, p.520]
The Prophet (S.A.W.) has admonished not eating hot meals. He has said that God has put the blessings in meals that have cooled down a bit, and has ordered not to blow at the food to cool it down. [Vasa'il, v.16, p.518]
It has strictly been forbidden to eat food and ignore living creatures present. Najih said that he saw Imam Mujtaba(A.S.) eating food and a dog was near him. He would eat a bit and give the dog a bite. I asked him why he did not shoo away the dog. He answered that he was ashamed before God to eat while being watched by a living creature, and not pay any attention to it. [Mizan al-Hikmat, v.1, p.125]
Yes, we must eat and feed, since this eating is necessary for our body, and feeding is a sign of morality and nobility; a means of helping the needy; a cause of God’s Mercy, favor, reward and forgiveness. Strictness in this issue to your wife and children, relatives and the people is unjust and is similar to partnership with Satan.
Imam Mujtaba(A.S.) has said that there are twelve things that each Muslim must know about food and eating: recognizing the blessings and their Provider; being content with our share of daily bread bestowed by God; starting our meals in the name of God; thanking God at the end of our meal; making ablutions before eating; sitting on the left-hand side; using three fingers; licking the fingers; eating what is nearby; eating in small bites; chewing well; and looking less at the people who are eating around the tablecloth. [Vasa'il, v.16, p.539]
Imam Reza(A.S.) has recommended us to eat a light meal at night since it helps your merits and also helps you to stay thin. [Bihar al-Anwar, v.62, p.324]
The Prophet (S.A.W.) said: Whoever spends more time praising and worshipping God and spends less time eating, drinking and sleeping is more eagerly welcomed by the divine angels. [Mizan al-Hikmat, v.1, p.116]
He also said: Be just to your body regarding eating, drinking and clothing. Such consideration is a part of Prophethood. [Ibid]
Hazrat Ali(A.S.) said: Eating light meals, and nobility are more lasting for our health. [Ibid]He also said: When God the Glorious wishes the well-being of His servant, He shall inspire him/her to talk less, to eat less and to sleep less. [Ibid]
Other important issues to be considered by the family and more importantly by the head of the family are to abstain from smoking cigarettes, using hubble-bubbles and narcotics. Smoking of any kind is religiously forbidden according to some Shiite jurisprudents, since it endangers our health and sometimes causes moral and social corruption.
Islam has also forbidden the joint use of personal things such as a comb, a towel or a tooth brush. It is hoped that these issues are considered by all the families, and especially by the heads of each family. This will aid in maintaining the physical and mental health of everyone. Since these are religious decrees, abiding by them is considered to be worshipping God and disobeying them is a sin and a cause of God's punishment and retribution.

Children: God’s Trust whether in Guidance or in Care
The child is the first brick in the society. If it is well placed, the whole building is straight no matter how high it raises and how great it becomes. He is the core of the coming generation; from it branches its organs and parts. As the building needs engineering and balancing; the core needs the soil and the suitable conditions .The child’s tendencies and capabilities need to be balanced: he needs the good soil when he grows up and has his talents crystallized; the sources of culture he receives, the civilization he adapts to, and his upbringing all need to be purified.

The child is a world in itself; he holds all the traits of life in its different phases: turmoil and tranquility, happiness and misery; intelligence and idleness, purity and malice, superiority and backwardness, faith and atheism, war and peace as well. The maintenance of reason and passion in upbringing and growth-the basis of man’s happiness- must begin in childhood, since it is the best stage for learning the good way of life. The child’s ability of acquisition and imitation, and his sense of adoption are intense, he can receive all his movements speech and actions with a accuracy incredible enough to be compared to the lens of a camera. While the child’s body grows, his soul should move towards superiority and completion too. As his body is being cared for, so must his feelings and spirits be. He must be reared on cleanliness, politeness, honesty, sympathy, responsibility and benevolence and many other virtuous qualities as well. In fact, it is extremely difficult to change the conduct of those who were not accustomed to the right educational conduct during their childhood.

The happiest people are those who were brought up on the basis of good education and manners since their childhood. For this reason, parents play an important role in making their children’s happiness- their responsibility towards them.

Imam Ali (p.) once said to his son al Hassan (p.)”A child’s heart is like an empty land; whatever you give it, it takes, that’s why I brought you up on politeness before your heart hardened and your mind got busy.” A child’s heart is white paper with neither a right nor a wrong idea; responsible fathers and mothers make good use of this fact to adorn their children’s hearts with virtuous traits and good manners. A child’s feelings and emotions appear before his mind, so, one can take advantage of his feelings before his mental capabilities. All around the world, children are sent to schools after the age of four or five, during which their mental talents bloom, while his feelings and senses become active a long time before. A child who does not comprehend the scientific matters and perceive them can, on the other hand, perceive emotional matters which influence him, such as sharpness, tenderness, leniency, sympathy, compassion, respect, and negligence. The development of feelings and senses is of: significant importance in the educational matters. In the first place, parents are the most responsible for performing this duty, Kindergartens can never replace the family and the mother in reviving all the hidden feelings of the child properly and guiding him to the right way. In this respect, it is worth saying that parents must take care of their children’s physical and spiritual proper nutrition, Due to this fact, the parents burden as responsibility is so heavy during the child’s early stage. In fact, disregarding safe and healthy nutrition of the body and the soul leads to uncontrollable consequences. The child’s development is completed in his early years; thus, his material and spiritual sides must be taken care of.

The shortage of spiritual or physical nutrition of the child’s lie leads to dangerous consequences; besides, a small fault may cause a big problem which continues to influence a child up till the end of his life.

So, Moslem parents have to consider the religious responsibility they have towards their children, knowing that their children are God’s charge in their hands. Parents who fulfill their religious duties in upbringing their children properly deserve God’s rewarding. On the other hands, those who don’t abide by their religious duty are betraying themselves, their children and the society they live in as well, and thus they deserve God’s severe punishment.

As a result, parent’s only role is not making an enormous wealth and inherit it to their children; wealth would load them to concoction and misery if they were nit brought up well.

The instinct of superiority and love of perfection are innate in man. The desire for progress and excellence are considered branches of self-love which reside in any man’s nature. The conscious guardians should make use of this psychological wealth, building the sound educational ways on this basis. Consequently, they will guide the child towards superiority and excellence. In this respect, a discourse for Al Imam Hassan (a.s..) was reported, «He called his children and his nephews and said to them, today you are children and tomorrow you’ll be the leaders of your people, so learn today and he who can’t memorize, let him write it down and keep it at his home». In this discourse we can see that Imam Hassan (a.s.)) had employed the children’s self love and their innate desire for development to urge and encourage them to learn without resorting to intimidation or threatening. He made them understand that acquiring knowledge now is the way that leads them to dignity and magnificence in the future.

The method used in the above discourse in regarded as one of the greatest methods in the field of raising children and education nowadays. By following this method, every family can encourage its children to acquire knowledge, pushing them from the beginning towards superiority and excellence. Later, children will become self-motivated for seeking knowledge ;they don’t need to be threatened.

In this sense, there is similarity between the atmosphere of the family and that of the Islamic government, where the social discipline is built on the principles of freedom and justice. Due to this fact, education in Islam is based on justice, freedom, and the development of the children’s desires for superiority and perfection.

Imam Ali (a.s.) said to his son Imam Hassan (a.s.) «Don’t be a slave for others, while Allah had created you and made you a free man». By this brief saying, the great father plants in his son the greatest wealth of personality, and makes him used to mental freedom. With respect to children’s education he (a.s.) said, «He who didn’t learn during childhood, would not advance when becoming an adult». The qualified teacher is the one who makes use of the child’s instinct for perfection and superiority, building most of his educational methods on this basis.

The family, where a child grows up, plays an important role in his education. It is considered as a school which develops his hidden talents and teaches him lessons in great human values.

Imam Ali (a.s.) was a perfect man, with an ideal personality . All the human qualities and virtuous manners appeared in this great man, who frankly boasted of the education he received in his childhood. He told us about the great spiritual wealth he had gotten during that stage of his honorable life.

He also boasted of his great teacher , the prophet of Islam (p.) when saying, «You knew about the close kinship from the Messenger (p..) and the special rank he had given me . He put me in, his lap, took me to his breast, and made me sleep in his bed, touching his body and smelling his hair. He (a.s.) proceeds saying, «Every day he used to teach me one of his manners, and he order me to abide by it».

All of Imam Ali’s (a.s.) mental and emotional tendencies were satisfied during his childhood in the Prophet’s tender lap. On one hand, the Prophet (p.) watered his emotions from the spring of his affection and sympathy; on the other hand, he gave him lessons in manners and ordered him to follow them.

The profound, wise educational methods, that the greatest prophet (p.) had followed in upbringing Imam Ali (a.s.) revived the latter’s all hidden talents and led him within a short time to the highest posts of perfection, so he adapted Islam at the age of ten with awareness and perception. Moreover, he spread its creed, following the Prophet’s way of life. Never in his life did he deviate from the right way.

The characteristic that makes the value of the family of big importance is reviving the child’s individual traits. Individuals do not only differ from each other in their physical appearance, but also in their spirits and psychologies. This difference is one of the features of the divine might.

[Why don’t you beg God with reverence; He created you different from each other] (The Hypocrites: 8).

The Messenger (p.) said, «people are metals like gold and silver». Due to this reason, some children are born with certain qualities that do not exist in other ordinary children. Some individuals, perhaps, have reason, perception, intelligence, wit, memory, acuteness, generosity, and self-control in an extraordinary way.

The child’s upbringing should be based on man’s natural perception and innate tendencies, methods built on this basis are sound, and they are the realistic way for man’s happiness.

Therefore, what is the most important basis of education:

In the course of sound education, the first thing a child must be taught is making him feel God’s existence, and make him believe in Him using an easily understandable approach.

The need for believing in God is inborn, and it exists inside every man’s nature-when the child’s perception system is ready & good observa
Reference: al-shia.org

Naming the Child

By: Ayatullah Ibrahim Amini
One of the prime responsibilities of the parents is the selection of a name for the new-born child. They should not treat this important thing as a triviality. Individuals and families are recognised with their names. If the name is affable the person will be well received by the people. Persons with unpleasant sounding names will not get good attention from others and sometimes even they might ridicule them. The persons who are given improper names will be victims of inferiority complex. Therefore Islam requires the parents to exercise care in selecting good names for their children.
The Holy Prophet has said:
“It is the responsibility of every father to choose a good name for his child." (Wasail al-shiah, v2, p. 618)
“The children have three rights over their fathers. The first is that they are given good names. Secondly, they are provided good education; and lastly, they help them to select good spouses." Wasail al-shiah, v104, p. 92)
Imam Musa al-Kadhim said:
‘The first good that a father does to his child is that he selects a worthy name for him." Wasail al-shiah, v15, p. 122)
On the other hand the name of a person has a lot of social significance too. It is his name, which gets recognition to a person that he belongs to a respectable family. If the parents have high regard for a well-known poet, they may name their child after him. If the parents are fond of high learning they may select the name of a reputed scholar. The highly religious parents name their children after the prophets, the Imams and other religious personalities. If the parents desire their children to struggle in the cause of the faith, they name them after Mohammed, Ali, Hasan, Hussain, Abul Fadhl, Abbas, Hamza, Jaffar, abu Dhar, Ammar, Saeed etc.
If the parents are enamoured of any sport they like to name their children after renowned players of that sport. Similarly if the parents appreciate the art of any musician, they may prefer to name their child after that person.
When the nature of the parents is tyrannical, they take pride in naming the child after historical personalities like Alexander, Changez, Timor etc. It is noticed that while naming the child the parents generally associate themselves with certain groups and people of the past This will have a definite impact on the nature and thinking of the child when he grows up.
The Holy Prophet has said:
“Keep good names, because on the Day of Judgment you will be called by these names only. It will be proclaimed, ‘so-and-so son of so-and-soRise and get associated with your lightO, So-and-so, son of so-and-soArise that there is no light for you that can guide you!’” (Wasail al-shiah, v15, p. 123)
One person said to Imam Jafer al Sadiq, “We name our children after your name and the names of your revered ancestors. Is this beneficial for us. ”The Imam replies, “YesBy AllahIs faith anything else than love for the pious and hate towards the profane!"
For the propagation of their beliefs people derive benefit from every opportunity to project the names of the important personalities. They go to the extent of naming the towns, streets and other landmarks after important personalities. A responsible and devoted muslim too takes every opportunity to perpetuate the names of the great personalities of Islam and one of such acts is to name his children after them.
YesHasan, Hussain, Abul Fadhl, Ali Akbar, Hur, Qasim, Hamza, Ja’afer, abu Dhar, Ammar are amongst the names which enliven the spirit to remember the valiant acts of the great persons and encourage the coming generations to groom themselves on those models. When a person is named after the Holy Prophets like Ibrahim, Musa, Isa or Mohammed he is bound to have a feeling that he must try to be as righteous a person as he can. When a person is named after the friends and devotees of the Holy ahl al bait like abu Dhar, Maithum and Ammar he will realise the significance of the deeds of those great men. An intelligent Muslim will not give the names of tyrants and enemies of Islam to his children.
Imam Baqir says:
”Beware of the Satan When he hears that someone is called as Mohammed and Ali, he melts in such a way as the lead melts and when he hears that someone is named after one of our enemies he is overwhelmed with happiness." (Wasail al-shiah, v?, p. 127)
The Prophet of Islam said:
“Whoever gets four sons, and he has not named even one after me has been cruel on me." (Wasail al-shiah, v?, p. 127)
Imam Mohammed Baqir said:
“The peerless names are the names of the Prophets."
The Holy Prophet attached so much importance to names that if he did not like the name of any companion or a place, he would immediately change the name. He changed the name of Abd al Shams to Abd al Wahab. He named Abd al Uzza ( the slave of Uzza the idol) to Abd Allah. Abd al Haris (the tiger) to Abd ar Rahman and Abd al Ka’aba to Abd Allah.
Reference: ImamReza.net

Islam Stresses the Importance of the Mother’s Milk

By: Ayatullah Ibrahim Amini
The mother’s milk is the best and complete food for the child. In many ways it can be preferred over the other food products available for them, like: the milk of cow, goat or commercially branded milk foods.
1. The mother’s milk, on account of its nutrient value, will be ideally suited for the machinery of the child. It is very compatible for the child’s needs because it has been drawing nutrition from the mother for nine months during the pregnancy and will continue to get the same contents from the milk provided by the mother.
2. Because the mother’s milk is utilised in its natural condition it retains its nutritive value. To the contrary the cows milk has to be boiled before use and many nutrients might get destroyed in the process.
3. From the point of view of the child’s health the mother’s milk is most preferable because it is least likely to be contaminated with germs because it is fed to child directly from the bosom. The other milk passes through many utensils and can be infected by germs in the process.
4. The mother’s milk is always consumed fresh, while the other milk might spoil during storage.
5. There is no likelihood of adulteration of mother’s milk but other milks have that risk.
6. Mother’s milk will be free of disease causing germs but other milk has the risk of carrying such organisms.
Mother’s milk is the safest food for the newborn and other babies. The children brought up on the mother’s milk are healthier as compared to those who are fed on milk from other sources. Infant mortality in children fed on mother’s milk is also found lesser than in the case of the other group.
There is another advantage in the mother feeding the child on her own milk is that her periods are delayed and the chances of her getting pregnant again are postponed to that extent.
Islam too stresses the importance of the mother’s milk for the child and terms it the natural right of the child to be fed on it.
Ali, The Commander of the Faithful, says:
“No other milk is as good as the mother’s milk for the child." (Wasail al-shia, v 15, p. 175)
The mother’s milk is of such prime importance in the eyes of Islam that when she feeds her child on it, she is earning rewards for the Hereafter.
The Prophet of Islam has said:
“As many times as a mother suckles her milk to the child, so many times Allah’s reward to her will be equivalent to freeing a slave from the tribe of Ismail. When she reached the weaning stage, an Angel would put his hand on the arm of the mother and say,’ start your life afresh that your past sins have been pardoned!’" (Wasail al-shia, v 15, p. 175)
At a seminar in the University of Shiraz the experts agreed, to the last person, that any other food or combination of vitamins cannot be a substitute of the mother’s milk for the newborn child.
Dr Simeen Wakifi says:
“It is a matter of concern that lots of mothers, blindly following the practice of the Western women, forcing early weaning on their children, give them dehydrated milk powders and other synthetic baby foods. This practice is against the nutritional requirement of the child and is no substitute for the mother’s own milk which is superior in every respect." (Behdasht jismi rawafi kudak, p. 63)
Another expert writes:
“The mother’s milk is a unique food which nature has provided for the babies and no other feed is substitute for that. Therefore every effort should be made to see that the mother is able to feed the baby on her own milk. If the mother is running dry, she should take extra care of her own nutrition to revive lactation." (Aijaz khurakia, 258)
The responsible and informed mothers who are interested in the welfare of their children don’t deprive them of the bounty that Allah has provided to them. These women know the effect of the milk on the body and mind of the growing child. Therefore they sacrifice their own comfort for the health and welfare of the child. Only such women deserve to be called mothers and not those ignorant and selfish women who, despite proper lactation, render themselves dry and bring upthe children on dried milk powder.
The women who do not feed their babies on their own milk might become victims of several physical and psychological ailments. The cancer of the breast is one serious ailment that is prevalent in such women.
It is appropriate here to draw the attention of the mothers who feed babies on their own milk to take special care of their personal diet. The nutrition that the mother takes has a direct bearing on the nutritive value of the milk she produces. The mother’s food should be a balanced combination of different fruits, vegetables and grains.
Fluid and succulent foods are useful. The mothers should not think that only expensive food could be good food. They can judiciously plan a balanced food that can be nutritious and not expensive at the same time. They can refer to good books on diet planning for this purpose. One such books observes:
"Expert dieticians advise that lactating mothers should consume a combination of food products available to them. In particular they should include lobia beans, grams, milk, fresh butter, coconut, olives, walnuts, almonds, sweet and succulent fruits like water melon, gurma or musk melon, and pears etc." (Aijaz khurakia, 251-256)
Imam Sadiq says:
“If you have engaged a Jewish or Christian woman to foster feed your child then ask her to abstain from consuming pork and alcoholic beverages." (Mustadrak al-wasail, v2, p. 224)
If the feeding mother falls ill and has to take medication, she must keep the matter in mind that her own milk might get the effect of the medicines and harm the child who feeds on it. The mother should not indulge in using medicines without consulting a competent medical doctor.
Reference: ImamReza.net

Speculative Education in Islam

By: Muhammad Baqir Qarashi
Islam has constituted a distinctive course of nutrition, and ordered Muslims of applying them to their lives.
Moderation of food:
Islam has shown the necessity of moderation in food. God says:
O, children of Adam! Attend to your embellishments at every time of prayer, and eat and drink and be not extravagant. Surely, He does not love the extravagant.
This holy Verse includes the principals of the general health and founds an equable rule of physical safety. This is the moderation of eating. Overeating ravages the body and causes the infliction of many diseases. Imam as-Sadiq (s) says, “If people economize in their eating, their bodies will be sound.” Imam ar-Rida (s) says in ar-Risaletu Thehebiya, “O Amirul-Muminin*! Consider only the food that suits you and your stomach, and intensifies and relishes your body to prepare it for yourself and use as the diet. The excessive food is useless. The food that is neither excessive nor imperfect is the useful. You should not have the adequacy of food. You should leave the food while you are still craving for it. This is better for the stomach and the body, and more helpful for the mind and less heavy for the physique.”
Islam has underlined the necessity of moderation in eating since it achieves the physical soundness and takes away from diseases. The Prophet (s) said, “Eat only when you crave, and abstain while you are still craving.” “Sons of Adam –human beings- have not filled a bowel worse than the abdomens. Sons of Adam should be content with a few bits that rectify the body. If this is impossible, one third should be given to eating, and one third to drinking, and one third to breathing.” “Stomach is the house of every malady. Diet is the head of every remedy. Give the soul what it habituates.”
Overeating creates serious and impending developments that lead to many dangers and difficulties. Some of these dangers are as follows:
- Overeating causes fatness, which is a serious ailment, since it brings about heart troubles, hypertension, nephric defects, and diabetes.
- Overeating causes the digestive system to encounter many diseases due to the extension and reduction of the stomach, such as ulcer and the like.
- Immoderation in eating causes problems of fecundity. Modern medical surveys have proven that the immoderation in having food, especially the fatty, affects the activities of the glands and the sexual reproduction. In some cases, it may lead to barrenness.
- Overeating may cause mental defects and idiocy.
Food mastication:
Islam has urged on food mastication and added it to the healthy courses due to which the physicians become unneeded. Modern medical searches have supported this fact and assured that bad mastication creates many defects to the digestive system.
Coldness of food:
Islam has banned from having hot food. The Prophet (s) said, “Cool the food. The hot food lacks bless.” Physicians have proven that having hot food creates dental defects.
Forbidden food:
Islam has forbidden some foods that ruin the health and destroy the body. Instead, it has referred to some foods that comprise essential elements. God says:
O you who believe! Eat of the good things that we have provided you with, and give thanks to Allah if him it is that you serve. He has only forbidden you what dies of itself, and blood, and flesh of swine, and that over which any other name than that of Allah has been invokes. But whoever is driven to necessity, not desiring, nor exceeding the limit, no sin shall be upon him. Surely, Allah is forgiving, merciful. Forbidden to you is that which dies of itself, and blood, and flesh of swine, and that on which any other name than that of Allah has been invoked, and the strangled animal and that beaten to death and that killed by a fall and that killed by being smitten with the horn, and that which wild beasts have eaten.
The dead animal:
The dead animal is that departs life before legal slaughtering. Specialists mention several damages of the animals that depart life naturally. They say, “Animals are not died unless there is a reason. If it is a disease, it is still in that animal’s carcass that is poisoned by unnatural materials that harm man even if fire sterilizes it. Such carcasses are similar to the fermented food that is harmful even if it is sterilized from germs. Having the meat of such carcasses may lead to death.” “All of the natural qualities and vital materials of carcasses are missed as soon as death occurs. If such fresh carcasses are eaten, a gastric colic and tense enterotoxins occur. In case such carcasses had been dead for a long time, they are changed into lethal poisons that damage the human body totally, such as hemiplegia, apoplexy, and sudden death. Sometimes, it may cause barrenness.”
Animals that are dead due to senility carry damages similar to the diseased. Senility results in the disintegration of all of the tissues that affects the nutritive values of the meat and its digestibility, which create gastronomical diseases.
Blood:
Islam has forbidden having blood, because it is the hotbed of germs. They breed and spread in the blood to carry poisonous secretions. Blood, when consumed, causes hurray in the gastric tissues in addition to other serious diseases. The blood of diseased animals causes high temperature and hypertension.
Pork:
Trichinosis is a disease that pork causes. It is very serious. It is accompanied by increasing tense, sometimes hematic, diarrhea, colic, high fever, apathy of powers, painful aches in the knuckles, aridity in the larynx and the respiratory organs, and clear facial intumescence, especially near the eyes, in addition to general impuissance. It may cause death.
In 1983, an English physician discovered this serious disease while he was anatomizing a body of a man who had eaten pork excessively. Owing to consecutive experiments, the physician discovered that the disease had been caused by a worm called Trichina, and lived in the intestines of the mammary animals such as rats, mice, dogs, and pigs. This worm, however, breed in pigs more than other animals, because this parasite animal eats carcasses. A great part of the operative sacs of these worms enters the bodies of those who eat pork. Afterwards, the tissues of those sacs dissolve in the intestines, and the worms begin to spread all over the body to cause the previous diseases.”
Such diseases are commonly widespread in the Western countries since people there have the pork legally. Webney Widexon says, “This disease is common in some provinces in France, Germany, Britain, and Italy. It is approximately nonexistent in the eastern countries, since the religion there bans the pork.” Other physicians state the following matters:
- It is not possible to decide whether a single swine does not carry these worms unless microscopes check each of the organs accurately. This is impossible since this process will lead to the expiration of the pork.
- Each female of these worms gives birth of about 1500 fetuses in the mucus membrane of the intestine of the diseased; thus, millions of these female fetuses distribute all over the organs via the blood circulation. They gather in the intentional muscles to cause tense pains and muscular inflammations that effect the intumescence and the inflexibility of the muscular tissue. This produces tumors that extend to all of the muscles.
This disease is cureless. For technical reasons, no remedy has been effective yet. Pork carries some decayed germs. It also carries the paratyphoid that causes tense toxins associated by taut inflammations in the digestive system. Death may occur in few hours.
The previous horrible damages that are evolved from having pork reveal the deep scope of the Islamic legislation and the genuineness of its prohibition.
The strangled:
Islam has forbidden the meat of the strangled animals. Physicians have proven that strangulation causes instant rotting, and makes the meat tend to blackness and fetor.
The beaten to death:
The meat of the beaten to death animals are also instantly and uneatable.
The killed by a fall:
The meat of animals that are killed due to falling is uneatable because it is decayed and blackened.
The smitten:
The meat of the animals that are killed due to fighting with other animals is uneatable because of its instant decay and blackening.
The devoured:
Islam has also bans the meat of the devoured animals. The wild animals usually have the carcasses that carry the fatal germs that move to the devoured animals to pollute their meat totally. This naturally causes problems to health.
Jurists have discussed the rulings of the forbidden food in details. These meats cause serious problems that may lead to physical collapse and infliction with diseases.
INTOXICANTS
Intoxicants are the base of every crime and misfortune. They deform the human beings and seize their minds to lead to tremendous evils.
Prohibition of intoxicants:
Islam has forbidden the consuming of intoxicants totally, and considered it as one of the major sins and misfortunes. The holy Quran has ordered us to refrain from intoxicants. God says:
Intoxicants and games of chance and sacrificing to stones set up and dividing by arrows are only an uncleanness; the Shaitan’s work. Shun it therefore that you may be successful.
The Prophet (s) said, “God has cursed the wine, its consumer, butler, purchaser, vendor, presser, squeezer, and the one who carries it, and the one to whom it is given.” “Three sorts of people will not be in the Paradise. They are the drunkards, the sorcerers, and those who severe family relations.”
Imam as-Sadiq (a) said, “The drunkards are the same as the pagans are. Intoxicants are the chief of every sin. The consumers of intoxicants are belying God’s Book. If they acceded to God’s Book, they would abstain from the matters that are forbidden there.”
Imam as-Sadiq (a) said, “He who consumes intoxicants his entire life, is not different from the pagans. Those who abstain from intoxicants for God’s fearing, God will admit them to the Paradise and quench their thirst from the pure sealed drink.”
The terrible damages of intoxicants:
The addiction to intoxicants causes physical downfall and destruction. Modern medical writings have mentioned the great damages of intoxicants.
Damages on birth:
The descendants inherit many defects from the intoxicants. The descendants of drunkard parents carry the effects of weak structures and the affliction of serious disorders -the outcome of which is idiocy, general paralysis, or barrenness. It may also lead to the newborns’ death. In addition, the offspring of the drunkards may be afflicted by painful deformities such as inequality of the brain, shortness, and edema, and retardation of mental powers such as frailty of memory, fatuity, and the like. Many physicians, such as Bogonus, Shawn, Stoker, Dingo and others, confirm this fact.
Damages on blood and heart:
The analysts of intoxicants have proven that the effective element of the intoxicants is alcohol or the spirit that easily leaks into the blood without need to disintegrate. The accompanying materials may dissolve in the stomach into a material called aldehyde, and distribute to all of the tissues and organs. A little of that material composes carbonic or acetic acids. As evidence, the physicians say that if an amount of a drunkard’s blood is brought near fire, it will be burnt like wine and spirit.
The intoxicants cause the heart to beat rapidly because of the irregular activity of the cardiac muscles. Withering and disintegration are the results of the reduction of the cardiac activities. It also causes blood pressure on the walls of the blood vessels. This induces the skin to sweat. Some physicians add that the addiction to intoxicants is within the three major causes of arteriosclerosis, which is a serious disease that causes cardiac damage and the explosion of brain arteries. This produces hemiplegia and cureless paralysis.
Damages on liver and kidney:
Intoxicants, which the body absorbs, pass by the liver via the blood stream and cause damages and inflammations of the hepatic cells. When such inflammations become chronic, a swelling and cirrhosis occur in the liver. Doctors Hill and Doth Howard confirm these facts.
Intoxicants cause the reduction of diuresis owing to the extension of the nephric blood vessels. A considerable amount of alcohol comes out from the kidney to cause serious inflammations.
Effects on the stomach:
Physicians have emphasized that alcohol will dissolve into aldehyde and acetic acids when it mixes with the ingredients of the stomach. It also hastens the pepsin and the residuals of perthite and other enzymes. Pepsin is the most important element that helps in digestion. The precipitation of this element hinders the digestive processes and agitates the mucous membrane of the stomach. This creates the extension of the blood vessels and the effluence of the glands of the gastric sap. Addiction to intoxicants ruins the efficiency of the gastric sap and causes dyspepsia. The drunkards always suffer pains in the stomach.
Physicians have stressed that the addiction to intoxicants causes the following diseases:
- Hepatic swelling that leads to edema
- Nephritis that causes general toxemia
- Hemiplegia
- Hysteria
- General nervous disorder
- Pulmonary defects that lead to tuberculosis
- The deficiency of immunity against lethal diseases such as typhoid and meningitis
The addicts to intoxicants cannot resist such diseases or benefit by aids or modern medication, such as penicillin and other antibiotics.
The addiction to intoxicants causes many economic damages. The drunkard will eventually be dragged to wasting and squandering in addition to gambling, fornication, impudence, and other dishonest matters.
Means of controlling the intoxicants:
The malignant defect of consuming the intoxicants is the most influential element of terminating the health and the life. The following are some means of controlling it.
- The ruling authorities should ban the intoxicants categorically and destroy the factories and the devises of filtration in addition to imposing a strict punishment upon the traffickers and merchants of intoxicants.
- All of the print media should be used for broadcasting the terrible damages of the intoxicants.
- Jurists, educationists, and the health organizations should control and expose the damages of the intoxicants.
- Sport clubs should be established so that the youth will practice the various sports and other useful activities.
- Propaganda and commercials of intoxicants should be banned.
4- Refer to Principals of health and life: 298.
Reference: ImamReza.net

Teaching Methods in Islam

By: Muhammad Baqir Qarashi
The ancient Muslim educationists adopted a special method of teaching that promotes the recipients of knowledge. The following are some articles of the teaching methods:
Forsaking Tension
Teachers ought to treat their pupils leniently and kindly and avoid any tension and cruelty since these two things impede the mental growth and author serious psychological complexes. Ibn Khuldun says, “Tensional teaching injures the pupils, especially the children and the harshly educated.”
Physical Discipline
Pupils of irregular behavior and negligence should be disciplined if they ignore the advice. The ancient Muslim teachers used to beat and detain even the kings’ sons. Abu Merriam, the educator of al-Amin and al-Mamun*, caned them so harshly that one’s arm was injured. Before his father, the boy showed his hand, and the teacher was summoned. “What for did Mohammed –al-Amin- complain you?” asked ar-Rashid. “He is full of naivete and slyness,” answered the teacher. The caliph then said, “You may kill him! His death is better than being dull.”
In his instructions to al-Ahmer, one of his sons’ educators, ar-Rashid said, “You should first reform him by means of kindness and lenience. If he refuses, then you should use tension and coarse.”
Fathers used to say to the educators of their sons, “Your share is the flesh while ours is the bones.”
Beating and tormenting were the most important means of education. This is incorrect indeed since it is undecided to Islam that regards mercy, kindness, and lenience as the most matters on which education should settle. All of the crooked ways should be avoided in the educational processes. Teachers should not exceed in disciplining the irregular and deviant pupils since it creates mental complexes and impedes the maturity and prosperity of education and personality. Ibn Khuldoun says, “If the educator uses coercion, this will distress the pupil and confine his delighted spirit and urge on indolence and lead to lie and malignancy for avoiding more coercion. In addition, this coercion will teach the pupil trickery and fraud, and the pupil may take them as customs and qualities forever. The educator, whether teacher or father, should not exaggerate in disciplining the sons.” The Prophet (s) said, “Teach without chiding. Teachers are preferable to the scolders.” Ibn Quteiba said, “Teachers are recommended not to use tension or pride.”
Teachers are compared to the compassionate father. It is said, “Teachers are the substitutes of fathers.” It is also said, “Teachers ought to care for the students’ interests and treat them like the dearest sons with kindness, courtesy, benevolence, and patience on probable alienation. Teachers should apprise of their flaws by means of advice and sympathy, not chiding and crudeness.” Al-Qabisi, one of the master educators of the fourth century –of Hegira-, was asked whether it is recommended for teachers to use coarseness or lenience with students, he answered, “Disciplining should never occupy the good teachers’ lenience and mercy to the pupils. Teachers are the substitutes of their fathers. It is discommended for teachers to be always frowning. This will make the pupils disrespect them.”
Teachers’ roughness originates mental troubles and leads to the students’ refusing the lessons.
Suggestive Rebuke
Muslim educationists believe that the insinuative rebuke should be within the teaching methods in case pupils show irregular behavior or imperfect work since this method is more impressive than expression. They said, “Teachers who notice an irregularity or a crooked behavior should not state it directly to the pupils. They should insinuate within their common speech by referring to the disadvantages of such a behavior. This will achieve the intended convention.”
This method, in fact, is more useful than direct reproach, which may lead to rebellion and insistence on the wrong. Islam has asserted this topic in the fields of education and teaching. It is related that Imams al-Hassan and al-Hussein, the grandsons of the Prophet, once noticed an old man perform the ritual ablution incorrectly. They avoided stating to him directly; hence, they agreed on making him the arbiter who should rule of the most accurate ablution. As they performed the ablution before him, the old man said, “O masters! You both have performed the very accurate ablution, but it seems that the old man can master nothing.”
Islam has adopted this necessary practice since it saves the deviant from irregularity and aberrance and takes him back to the truth and right. Educationists said, “The pupil that is not amended by insinuative impression, owing to lack of understanding and perception, secret expression and frank warning should be used. If this method is unsuccessful, the teacher may warn openly and reproach. If this is also unsuccessful, the teacher then may dismiss and leave the pupil till he
returns.”
THE LEARNERS’ MANNERS
Muslim educationists have been greatly concerned with the learners’ affairs. They constituted the considerable methods that aim at disciplining and acquiring the virtuous ethics and noble manners.
- Learners should seek knowledge for God’s sake purely, neglecting any worldly interest or valueless purpose. God will surely raise the respects of such learners, facilitate the difficulties, grant perception and intelligence, and combine the welfare of this world and the Hereafter.
- Learners should carry out the religious instructions and precepts as well as the noble morals and ritual practices. They should fear God in their hiddens as well as their appearances and purify their hearts against discommended qualities such as envy, ostentation, pride, and arrogance since these characters are the vilest and the most unassuming. An educationist says, “Prayers are invalid without extrinsic purification. Likewise, heart worship that is seeking knowledge is invalid unless the hearts are purified from ill manners and immoral qualities. Knowledge is not the abundance of narration. It is an illumination that is cast in hearts.”
- Learners should enjoy self-possession and sedateness. The Prophet (s) said, “Seek knowledge and convey to people. Use composure, tranquility, and modesty to those from whom you learn and those to whom you convey. Do not be the despotic of knowledge.” Imam as-Sadiq said, “Seek knowledge and use self-possession, composure, and modesty to those from whom you learn. Do not be the despotic of knowledge, otherwise the wrong will remove your right.” Students of such perfect moralities will naturally be the exemplars of others and influence positively in the people’s behavior and ethics.
- Learners should exert all efforts for seeking knowledge since it is not inspirational. Knowledge is acquirable. It depends upon the scope of the efforts that lead to obtaining scientific fortune. Learners should respect time as well as their lessons. Any tardiness will waste the classes and cause the teachers’ carelessness.
- Learners should not exaggerate in studying lest their powers and energy will be exhausting and the mental maturity be impeded. It is essential for learners to have sufficient time for rest and physical relaxation. Men should regard the rights of their bodies. Al-Ghezali said, “It is essential to give the pupils sufficient time for acceptable amusement and relaxation after the fatigue of teaching. Preventing the pupils from entertainment after the exhausting teaching will deaden their hearts stupefy their minds. This will also cause a life disturbance and oblige them to look for trickeries for the sake of getting rid of such a disturbance.”
- Learners should not ask rigor questions otherwise they lose prosperity owing to disrespecting the knowledge and dishonoring the teachers whose approval should precede everything else.
- Learners should respect their teachers who should enjoy rights that are preferable to the fathers. Ashafii said, “I used to reverence my teacher, Malik, to the degree that I skimmed over the books so slightly so that he will not hear the sounds of the papers.” Learners should also esteem their teachers in their presence or absence, use various styles of honoring and veneration, neglect using their names, and stand their flaws and roughness. Ashafii reported, “People informed Sufian bin Uyeina that some people, who had come from distant districts, would leave him because of his harshness.” He said, “They are surely ignorant if they leave their advantages because of my ill manners.” Learners should also be in the class before their teachers, sit in front of them, not lean to a wall or a pad, and not turn the back before them. All these affairs contradict the teachers’ rights. They should also listen heedfully to their teachers and save them against repeating the teaching materials. Moreover, learners should avoid yawning, eructing, laughing, mocking, or practicing any deed that dishonors the teachers.
- Learners should not combine two subjects of study at the same time, lest their minds will be exceedingly disturbed. Ibn Khuldoun says, “Learners must not mix two matters of knowledge at the same time, lest they will be too deficient to obtain any of them since this causes mind confusion and leaning to one on the account of the other.”
- Learners should not associate with other than the hard-working students so that they receive the good behaviors. It is said that the social life is influential and being influenced. Each individual gives and takes from the surroundings. Lazy and slender individuals will surely convey their qualities to their associates.
- Primary learners should not involve themselves in discrepancies and ambiguous opinions of the master scholars especially in conceptual theses, lest these variant opinions will weaken their mentalities and natures.
- Learners should not move to another lesson before they master the earlier. Negligence will surely cause tardiness and skillessness.
Reference: ImamReza.net

Imam al-Hadi’s Answers to Yahya bin Aktham's Questions

Musa bin Mohammed bin Ali Ar-Reza related:
I met Yahya bin Aktham in a public meeting and he asked me a number of questions.
I then came to my brother Ali bin Mohammed (peace be upon him) who addressed to me several admonitions that made me accede to the obedience to him. Afterwards, I said to him, “God make me your sacrifice. Son of Aktham asked me various questions and sought their answers.” The Imam (peace be upon him) laughed and asked whether I could answer him or not. “No,” answered I, “I could not answer them.” “What were they?” asked the Imam (peace be upon him). I answered, “He asked the following questions:
Regarding God’s saying: “The one who had knowledge from the Book said, ‘I can bring it to you before you even blink your eye,” was Solomon the prophet in need of the knowledge of his successor Aassif?
Regarding God’s saying: “He raised his parents on the throne and they prostrated themselves before him (Joseph),” did Jacob and his sons who were all prophets prostrate themselves for Joseph?
Regarding God’s saying: “If you have any doubt about what We have revealed to you (about the Day of Judgment and other matters of belief), ask those who read the Book that was revealed (to the Prophets who lived) before you,” who is the addressee in this Verse? If it was the Prophet (peace be upon him and his family), he then doubted the Book. If it was not him, to whom was the Book revealed then?
Regarding God’s saying: “If all the trees in the earth were pens and the ocean, with seven more oceans, were ink still these could not suffice to record all the Words of God. God is Majestic and All-wise,” what and where are these oceans?
Regarding God’s saying: “All that the souls may desire and that may delight their eyes will be available therein (in Paradise),” Adam’s soul desired for eating from that wheat, why was he then punished for so?
Regarding God’s saying: “He grants… pairs of offspring to whomever He wants,” how should God marry two of the same sex while He punished some people because they committed homosexuality?
Regarding God’s saying: “Let two just people witness the divorce,” how is the testimony of a single woman admissible, while it is inadmissible in other situations?
Ali (peace be upon him) said that the way of distinguishing the sex of the hermaphrodite –for defining their shares of inheritance- is to test their way of urination. Who should look at them while they urinate? If it is proved that the hermaphrodite was female, how is it then allowable for strange men to look at her organ of urination? If it was a male, how is it then allowable for women to look at his organ of urination? In addition, the self-testimony is inadmissible?
A man was in his way when he noticed that a herdsman was copulating with one of the sheep. As soon as the herdsman knew that the man was watching him, he pushed that sheep among the herd and it was not distinguished. What is the legal way of slaughtering that sheep? Is it halal or haram to have from its meat?
It is familiar that the qira’a in the night prayers –Maghrib and Esha’ Prayers- can be only recited loudly. It is also known that the Fajr Prayer is one of the day prayers. Why is it then obligatory to raise the voice when reciting the qira’a of the Fajr Prayer?
About Ibn Jurmouz, Ali (peace be upon him) said: “The killer of the son of Safiyya will be in Hell.” Why did Ali (peace be upon him) not kill Ibn Jurmouz while he was the imam?
In the battle of Siffin, Ali ordered his army to kill all the attackers, the absconders, and the wounded, while in the battle of Al-Jamal, he did not permit any soldier to kill an absconder or a wounded. Moreover, he declared that everybody who would keep himself indoors or disarm himself would be safe. If this ruling had been true, the other should have been wrong.
Should those who confess of committing sodomy encounter the doctrinal provision, or should they be acquitted?”
After he had listened to the questions thoroughly, Imam Al-Hadi (peace be upon him) ordered me to write down the answers -in a form of a message to Yahya bin Aktham; the asker-.
In the Name of Allah the Beneficent the Merciful
God guide you to the right.
I have received your questions through which you want to test us out of your obstinacy so that you may find a gap for which you may criticize us.
God reward you according to your intention.
We, hereby, explain your questions. Lend your ears, open your mind, and engage your heart for receiving our answers. You have been subjected to the argument. Peace be upon you.
Regarding your question about God’s saying: “The one who had knowledge from the Book said, ‘I can bring it to you before you even blink your eye,” that one was Aassif bin Burkhiya. Solomon the prophet (peace be upon him) was not in need of the knowledge of Aassif, but he wanted to introduce him as his successor before his nation that included people and jinn. The knowledge of Aassif was only a part of Solomon’s knowledge that he delivered to his successor according to God’s instructions so that the nation would not conflict on the question of the prophet’s succession. During the lifetime of David the prophet (peace be upon him), God instructed Solomon to solve a problem so that people would recognize his prophesy and leadership after his father –David the prophet (peace be upon him)- and they would be subjected by that argument.
Regarding the prostration of Jacob (peace be upon him) and his sons, it was out of their obedience to God and affection of Joseph (peace be upon him). It was similar to the angel’s prostration before Adam (peace be upon him). That prostration was not intended to Adam personally. It was a sign of their obedience to God and love to Adam (peace be upon him). Thus, Jacob the prophet and his sons including Joseph prostrated themselves as a sign of showing gratitude to God for their reunion. At that very time, Joseph the prophet (peace be upon him) shows thankfulness to God by saying (as the Quran relates):
My Lord, You have given me the kingdom and taught me the meaning of dreams. You are the Creator of the heavens and the earth. You are my Guardian in this world and in the life to come. Make me die as one who has submitted to the Will of God and unite me with the righteous ones.
Regarding your question about God’s saying: “If you have any doubt about what We have revealed to you (about the Day of Judgment and other matters of belief), ask those who read the Book that was revealed (to the Prophets who lived) before you,” the addressee in this Verse was the Prophet (peace be upon him and his family). He, however, had no doubt about what was revealed to him, but the ignorant ones used to wonder why God had not appointed one of His angels as the apostle, since there was no difference between the current apostle and them, for both were having food and drink and walking in marts. Consequently, God revealed to His apostle to, “ask those who read the Book that was revealed (to the Prophets who lived) before” him, in the attendance of those ignorant ones, whether God had appointed as apostles other than ordinary people who were having food and walking in marts or not. The Prophet (peace be upon him and his family) had no doubt due to which God said: “If you have any doubt.” The doubt was mentioned out of God’s fairness. –Because the others had doubt about it, God added His Prophet, who had no doubt at all, with them so that they would feel equality. God says:
If anyone disputes (your prophesy) after knowledge has come to you, say, "Let each of us bring our children, women, and ourselves to one place and pray to God to condemn the liars among us,"
In this holy saying, God did not accuse them of being the lying party, yet they were actually the lying party, because they would have rejected that assembly of condemning the liars if they had been accused of being the liars. God has already known that the Prophet would convey the messages perfectly and that he would not be a liar. In the same way, God has known that the Prophet (peace be upon him and his family) had no doubt about what was revealed to him, but He only wanted to compare him to the others out of His ultimate fairness.
Regarding your question about God’s saying: “If all the trees in the earth were pens and the ocean, with seven more oceans, were ink still these could not suffice to record all the Words of God. God is Majestic and All-wise,” it is quite true that the words of God will not come to an end even if they are recorded with pens that are made of all the trees on this earth and ink that is extracted from all the oceans on this earth. These oceans are Spring of Sulfur, Spring of Nemr, Spring of Barahut, Spring of Tabariya, Spring of -hot water of- Sabthan, Spring of –hot water of- Africa (named Lasnan), and Spring of Bahroun. We are the endless words of God and our merits are innumerable.
All what a soul desires and may delight the eye, including food, drinks, and means of amusement, are found in Paradise. All these were permitted for Adam (peace be upon him) to have except a certain tree against which God warned Adam and his wife. That was the tree of envy. God instructed them not to envy those whom He preferred to other creatures. Adam, however, forgot this instruction when he envied (others). God did not find him a good self-determining.
In His saying: “He grants… pairs of offspring to whomever He wants,” God means that He may gift with boys and girls together. Every pair is called, ‘zawj’. God the Majestic is too elevated to refer to that which you intend for the purpose of gaining a permission to commit it. “For those who do so have committed a sin and on the Day of Judgment their torment will be double. They will suffer forever in disgrace,” unless they repent to God.
The one woman whose testimony is sufficiently acceptable is the midwife provided that her testimony is sound. In case her testimony is dissatisfied, there should be two women who supplant a single man necessarily. Because a man cannot supplant two women in testimony, it is admissible for one woman to testify if she swears.
Regarding your question about the problem of distinguishing the sex of the hermaphrodite, Imam Ali (peace be upon him) has already solved this problem when he instructed: “Expert people should stand beyond the hermaphrodite with a mirror in the hand of each. They should look in the mirrors at the ghost of the hermaphrodite to distinguish the sex.”
Regarding the herdsman who copulates with one of the sheep, he should slaughter and burn that sheep if he recognizes it. If not, he should divide the herd into two parts and cast lots. He then should divide the losing part into two halves and cast lots. He should keep on doing so until two sheep remain. Lots should be cast with these two sheep so that one of them will be slaughtered and burnt. Thus, the other sheep will be saved.
The qira’a of the Fajr Prayer should be recited loudly because the Prophet (peace be upon him and his family) used to offer that prayer before daybreak. It therefore should be reckoned with the night prayers.
Regarding Imam Ali’s saying: “The killer of the son of Safiyya will be in Hell,” he (peace be upon him) copied it from the Prophet (peace be upon him and his family). Ibn Jurmouz was one of the Kharijites who mutinied against Imam Ali (peace be upon him) and were killed in the battle of An-Nahrawan; therefore, Amirul Muminin did not kill him in Basra (after he had killed Az-Zubair).
Regarding your wonderment that Imam Ali (peace be upon him), in the battle of Siffin, ordered his army to kill all the attackers, the absconders, and the wounded, while in the battle of Al-Jamal, he did not permit any soldier to kill an absconder or a wounded and declared that everybody who would keep himself indoors or disarm himself would be safe, I answer you that the commandment of the adversary army in the battle of Al-Jamal was killed and they remained without a commander. Therefore, they returned home without having the intention to fight, oppose, or breach their allegiance to the leadership of Imam Ali (peace be upon him). They were pleased when they were left alone. The ruling, in such cases, is to stop fighting them and to abstain from injuring them as long as they did not seek for help against the other party. The adversary army in the battle of Siffin were referring to a prepared group and a leader who was equipping them with weapons—armors, spears, and swords. He was paying them seductive salaries, planning for them, visiting the ill, healing the broken, medicating the wounded, preparing a riding animal for the walkers, providing the naked with clothes, and encouraging them to return to the battlefield when they were defeated. For that reason, Imam Ali (peace be upon him) did not treat those individuals as same as the soldiers who were in the battle of Al-Jamal and did not apply the rulings of fighting the monotheists to them. The Imam explained these rulings for them and they had the freedom to reject or repent to the right. The ruling of the rejecters was to fight them with the sword (weapons).
Regarding your question about the individual who confesses committing sodomy, I answer that the representative of God may apply the punishment of God on that individual or acquit him because God acquits. This is clear in God’s saying:
This is Our gift to you so give them away free or keep them as you like.
You should know that the previous explanations were the answers of all of your questions.
Source: Tuhaf al-Uqoul