The Child's Education in Islam

Chapter Five : the Forth Stage : the Youth and Idolescence Stage

The stage commences from conclusion of the seventh year up till fourteen years of the child's life. It is a stage of preparing the personality to become a rightly guided, matured and a member of a great society. From the beginning of this stage or a year before it the child gradually put an end to imitating the elders and pay attention to what is surrounding him. Then his mental ability is able to lonely imagined and able to grasp spiritual understandings.

In this stage the child began to think personally and deem himself as existing independent entity. He possess desire other than that of the elders desire, he will try to (challenge by doing what will annoyed the family to inform them that he is an existing independent entity)[^1].

he will also try to emphasize his independence in different ways and stands that is contrary to what he was familiar with in the previous stages, he will choose all that concern or specially for him in a special form and in a way he understand, he will also possess special taste in selecting dresses, he will wish to acquire mental and scientific skillfulness single handed and try to establish social relationship with other children the way he chooses.

This stage is the most important stage the parents should display additional educational assistance to the child because this is the first stage of the child entering in to the social relationship broaden than before, that is the stage of entering school.

The child's relationship with the parents and the rest members of the family are among the effective factors in preparing and building the child's personality. All this relationships in detail leads to special attributes that accompany the child till his old age. The school also has a deeper effect on the child's personality where he found different children of high level of education or less intelligent than him and more or less active than him (he will obey them or over-come them or comply with them, which will affect his personal set up)[^2].

There is another factors that has effect on the child's personality, that is the physical attributions like, tall and short, in terms of huge and weakness and in terms of healthy and sickness.

Another important factor is the effect of the thought that the child learns in his building personality, in this stage the child increase his needs, then it is incumbent on the parents to satisfy him on that[^3].

Among it is his vitality inducement like the need of foods, drinks, dresses, and the need of psychological and emotional healthiness and freedom from anxiety need of acceptance by the society during his relationship with it and so on.

He is in need of care and commendation of his status; he is also in need to learn necessary skills for his success in the new life.

In addition to that, he is in need of philosophy, thought and understandings to conform with his level mentally.

This stage is the stage that need a condensed education and condensed follow up with observation of the independent created by the child.

The Prophet (peace be upon him and his descendants) said: "Child is a master for seven years, servant for seven years and minister for seven years"[^4].

The Commander of the Faithful Ali (peace be upon him) said : "Child is languished for seven years, trained for seven years and engaged for seven years"[^5].

Imam Jaafar Assadiq (peace be upon him) said: "Leave your child to play for seven years, trained for seven years and compel him for seven years"[^6].

This stage is a difficult training stage for the child's desire for independence and spread of his relationship outside the family, and then you need continuous struggles in training and supervision in all that concern the child, in his thought, his emotion, his relationships, his education and studies in order to satisfy his various needs. The child need a continuous focusing, guidance, education and assistance to sketch the ways of life to him and to endure all that occurs from him with ampleness and open minded accompanied with determination most of the time. The precise guide posts of this stage are as follows:-

FIRSTLY: CONDENSED EDUCATION.

Sound education and good manner are among the important responsibility on the parents, it is the Right of the child that Islam has made compulsory on the parents. Child of this stage before his maturity and age of reasoning, he is in need of condensed education and additional struggle.

Imam Ali bn Al-Hussein (peace be upon him) said: "As to the Right of your child .... you are responsible for his guidance, in good manner, guiding to his Lord and support him in obeying Allah, it is incumbent on him and his child and he will be rewarded or punished for that, then act in his issue an embellish action for good effect on him in the instant world, to be excused before His Lord for what is between you and him with a nice name teaching good manner and learning Qur'an"[^7].

The criticality of this stage is more need than other stages because the child is passing through, the parent need divine protection to take vital responsibility of training. Imam Ali bn Al-Hussein (peace be upon him) said: "O' Allah favor me by surviving my child .... Control for me the younger ones among them ....... rectify for me their body, their religion and their ethics..... And make them men of obedience, Allah's fearing and percipients.... assist me in educating them, training them and doing good to them.... protect me and my progeny from the cursed devil"[^8].

The narrations has emphasize that one should undertake the education and good manner.

The Prophet (peace be upon him and his descendants) said: "Honor your children and give them good training"[^9].

The Commander of the Faithful (peace be upon him) said: "Verily the child has Right on his father and also the father has Right on the child, obeying the father in every thing except in disobeying Allah is the father's Right on the child, the child's Right on the father is to give him good name, good training and to teach him Qur'an"[^10].

Training of this stage is more important than any other stages because the child's instinct is still fair and pure and accepts what will deliver to him in directives, guidance and advices before it will be polluted and intensification of the pollution. It is incumbent on the parents to utilize the opportunity to take the responsibility of educating him.

Imam the Commander of the Faithful (peace be upon him) in his Will to Imam Al-hassan (peace be upon him) said: ".... Verily new mind is like that of empty earth, it accept anything throws to it, hurry to train the heart before it becomes hard, engage your mind to receive with seriousness your view which has suffice you by people of experience in his experience and purpose ....."[^11].

He (peace be upon him) said: "Educate yourself and your families with goods and trained them"[^12].

In reality the training system that we want to establish is that of Islamic system that rotates round the servitude and obedience to Allah the most High in all aspects of life.

Imam Jaafar bn Mohammad Assadiq (peace be upon him) said: "Do good acts and remind your families of it and educate them for obedience of Allah"[^13]. He (peace be upon him) said: "Ordered them for what Allah has commanded for and restrain them from what Allah has restrained them from"[^14].

These traditions comprise all of general rules that governed and support fair training in every part of individual or social life emotionally and spiritually. When the parents demonstrate excessive attention to act with the light of educating method, the child will become a good member of the society.

Verily the Ahlulbait (peace be upon them) would do demonstrate special attentions to educates their children of this stage till they completely prepare them and they become top and higher exemplary in everything.

The Commander of the Faithful (peace be upon him) in his childhood stage was trained in the house of the Prophet (peace be upon him and his descendants) before he was commissioned as Prophet, he believed in the early call of the Prophet (peace be upon him and his descendants), he become sincere in his faith and obedience to Allah and His Prophet.

He was top in braveness and boldness, sacrifice and self sacrifice generosity, humble, truthfulness and all other moral virtues, He(peace be upon him)in his own role educates his children in this conformation by rising to the top and high form of all humbleness and virtues, this also applies to the rest Imams (peace be upon them).

We will get more responsibility of the parents in training and educating when they becomes more societal distance form Islam or Islamic community outwardly and did not adopt the practice of Islamic method in reality. For the effect on the custom, limitation, thought and unfair method of training especially media appliances like radio, television, cinema and others.

spiritual, psychology and emotional training is supplemented with its second half, that is physical training that is very necessary for child to save their physical health and to prepare them for physical activities where as the Prophet (peace be upon him and his descendants) urged for physical training and said: "Educate your children how to swim and how to shoot arrows"[^15].

Imam Musa bn Jaafar Alkazim (peace be upon him) makes taking and teaching children strenuous issues as recommendation and said: "It is recommended to train the children in his youth to become tolerant in his old age"[^16].

Physical soundness has a clear effect on psychological soundness as it was obvious with the psychologist and educationist[^17].

SECONDLY: HASTE IN TEACHING.

Teaching in this stage is necessary for the child it is the best stage to hesitate in teaching in order to develop the mental ability the child possess and for the desire with the child (to acquire intellectual skills)[^18].

The child of this stage possess full preparedness to memorize all that come to his hearing, therefore teaching in this stage help the stability of the acquired knowledge in the brain and remain stored in his memory.

The Prophet (peace be upon him and his descendants) said: "The example of those learning in his childhood is like carving on the stone"[^19].

He (peace be upon him and his descendants) said: "Youth's memorization is like stamp on the stone"[^20].

For the necessity of learning, the Prophet (peace be upon him and his descendants) bequeath the parents to: "Order your children to seek for knowledge"[^21].

The Prophet (peace be upon him and his descendants) makes teaching of the child a door among the doors of divine blessing for the father, he said : "May Allah bless a servant that assist his child for his obedience by doing good to him, sympathize with him, teaches and educates him"[^22].

Teaching is the child's Right on the parents, Imam Ali bn Al-Hussein said: "...... As for the Right of the younger ones is to has mercy on them, enlighten and to educate him"[^23].

The Prophet (peace be upon him and his descendants) said: "The children possess three Right on his father: to give him a good name, teaches him how to write and unites him in a wedlock when he is matured"[^24].

Teaching about how to read and write in our present days has been taken up by educational institutes especially the schools, but that doesn't mean the absence of the need of the presents from teaching but it is necessary to have cooperation between the school and the parents in education.

It is necessary that the teaching should not be confined to reading and writing but should comprise all parts and aspect of knowledge.

and in different areas like physics, humanities, literature, history, philosophy and other in addition to focusing at the side of spiritual and worshiping. The Prophet (peace be upon him and his descendants) in his emphasis on learning the holy Qur'an said: "Whoever teaches him Qur'an, the parents will be prayed for and covered in two conditions and the faces of the inhabitant of the Paradise will be shining from their light"[^25].

Teaching the Qur'an comprise all its aspect starting from teaching how to read perfectly base on linguistic laws, then encouraging for memorization of the Qur'an by observing the child's mental standard. Learning authentic Qur'anic Commentary of some verses and Chapters that the child need at his stage especially those that has link with ethics and Ideology and at the side of Juristic those that has link with different Islamic laws from worshiping and transactions and dealings.

In this stage it is compulsory to teach the child how to worship and its introduction like Ablution and prayer.

Imam Mohammad bn Ali Al-Baqir (peace be upon him) said: ".... Till he complete his seven years of age it will said to him wash your face and hands, if he has washed them it will be said to him to pray, then leaves him till he completed his nine years of age, if he has completed his nine years of age, he has learned Ablution ....."[^26].

The child needs to learn conversation to prevent him from being affected by perverted movements. Imam Jaafar bn Mohammad Assadiq (peace be upon him) said: "Quickly converse with your children before you are been over taken by others"[^27].

Imam Al-Hassan (peace be upon him) while explaining what he learned from the Prophet (peace be upon him and his descendants) said: "Prophet (peace be upon him and his descendants) my grand father has thought me some words that I recite in (Witr-qunut) ...." O' Allah guide me to what You have guide, protect me with whom You have protected and refrain me from whom You have refrain from"[^28].

It is incumbent on the parents to teach the child all that is beneficial to him in his life. In the preceding narration the Commander of the Faithful (peace be upon him) has thought his son Al-hassan how to address the public (Ali bn Abitalib (peace be upon him) said to Al-hassan: "my son stand and make public address while hearing your words, he said: O' my father, I feel shy of you, how can I address while looking at your face? Then Ali bn Abitalib (peace be upon him) brought together the mother of his children, he then hide from him while hearing his speeches .....)[^29].

Among the substantiation of education is learning how to shoot arrows, swimming as previously said because of the importance of education, the Prophet (peace be upon him and his descendants) encourage the teachers, child and the parents with the same degree, he (peace be upon him and his descendants) said : "Verily when the teacher said (Bismillah) In the name of Allah to the child, Allah will write for the teacher, the child and the parents freedom from Hell-fire"[^30].

The Commander of the Faithful (peace be upon him) did encourage teaching children with the poet of Abitalib (peace be upon him). From Jaafar bn Mohammad Assadiq (peace be upon him), he said: "The Commander of the Faithful (peace be upon him) did amaze when the poet of Abitalib is related and inscribed and he said: Learn it and teach it to your children because he was in the religion of Allah and there is a lot of knowledge in it"[^31].

THIRDLY: TRAINING CHILD ABOUT OBEDIENCE.

Obedience never the less is simple and easy except that one is in need of training and practicing to conform to ones ability for execution. The child is in need of training and practicing of how to obey in order to low its difficulties to him and create cordiality between him and it. He will be interacting with his emotion and feelings so that it will change to his stable habit in his daily life. You present it to him with interest and zeal without stress or force or fatigue or weariness.

Islamic method of education commence by laying down fundamental rules that concord with the children's development for training about obedience putting in to consideration the mental and physical ability with the children.

Regards training for prayer the Prophet (peace be upon him and his descendants) said : "Order your children for prayer when they attain seven years of age and beat for leaving it when they attain nine years of age"[^32].

In another narration : "Ordered your children for prayer when they attain seven years of age and beat them when they attain nine years of age"[^33].

What is meant by beating is either the real beating or psychological punishment even though that the punishment is having a negative harm on the child but the effect is temporal that will quickly seize to exist. It is impossible to consider it a harm compare to the greater advantage that is training for prayer.

The Commander of the Faithful (peace be upon him) said : "Educate the younger ones in your house regards prayer (Salat) and purification by your tongue, when they attained ten years of age and refuses to pray, you beat them but not to exceed three"[^34].

It is better the training should not be difficult for the child because it leads to disinclination from prayer and create psychological partition between him and prayer. From Imam Ali bn Al-Hussein (peace be upon him) (He would take children with him for Zuhr and Asr prayers at the same time and Magrib and Ishaa'i prayer at the same time, it was said to him in that same respect, he (peace be upon him) said : "It is higher and suitable to them than they haste to it, they don't forfeit it nor do they sleep on it and they don't feel engaged" and he don't take them for recommended prayers and he (peace be upon him) said : "if they can bear don't delay them more than obligatory prayers")[^35].

It is incumbent on the parents to observe the physical and psychological preparedness of the child and don't burden him on what he is not able, you should commence with him the compulsory prayers and not recommended ones. If he has trained and familiarity occurs between him and prayer, he will be able for others if he has advanced in age.

He will then commence training for fasting from the age of seven, he gradually continue the more he advanced in age but you should consider his power, physical ability and his psychological preparedness for it.

Imam Jaafar bn Mohammad Assadiq (peace be upon him) said: "We ordered our children to fast when they were seven years of age base on their ability in every day fasting, if it is up to half of the day or more or less, they break their fasting when they were over-come with thirsty and hunger till they were familiar, then command your children to fast when they were nine years of age base on their ability for the fasting, they break their fasting when they were over-come with thirsty"[^36].

On the authority of Sumaa'ah he said: I asked him when the children fast? Imam Assadiq (peace be upon him) said: "When they were able to fast"[^37].

If he was trained how to fast before the age of obligation (Takleef) he will execute it in a best form without any difficulty.

On the authority of Muawiya bn Wahaab, he said: I asked Abu Abdullah (peace be upon him) how do we oblige children for fasting? He said: "between him and fourteen or fifteen years, you leave him if he fast before then, verily my son fast before then and I leave him"[^38].

It is recommended to train child on pilgrimage, from the authority of one of the two Imams Al-Baqir or Assadiq (peace be upon them), he said: "If a man perform Pilgrimage with his son while he is young he should order him to answer the call "Labayka" and make Pilgrimage compulsory, if he can not answer the call, he answered on his behalf and circumambulate for him and pray on his behalf .... he slaughtered on behalf of the younger ones and fasting for the elders and prevent him from all that the Pilgrims were prevented from like cloth and scent, if he kills anything the penalty is on the father"[^39].

Imam Jaafar Assadiq (peace be upon him) in answering question regards when one is in fear of cold for the child during (Ihraam) state of ritual consecrations, he said: "Bring them on mounting and perform his ritual consecration if you still have fear on them, bring them to Juhfah"[^40].

He (peace be upon him) said: "Observe the children with you and forward them to Juhfah or put them at the front of those passing by and perform with them what those on state of ritual consecrations perform, circumambulates with him and throw stone on their behalf, the guardian should fast for those that doesn't possess sacrifice". Imam Ali bn Al-Hussein would give knife to a youth supported with a man when slaughtering"[^41].

It is recommended to train youth on good deeds like giving of Alms (Sadaqah) to the poor and needy. Imam Ali bn Musa Al-Reza (peace be upon him) said : "Ordered youth to give Alms with his hand whether small or full of hand and anything even if it is little, because everything you intend for the sake of Allah, the intention is great after giving it out even though it is little"[^42].

He (peace be upon him) said: "Ordered them to give Alms even though it is pieces of bread"[^43].

Training the youth regards Alms giving is the best way of training youth from reliance to the world and minimizing love for wealth from the child's mind. It is a training that will make him sympathize with the poor and the needy.

Training child at his youth stage on obedience and worshiping makes him to persist on it during his old age.

The history of the Ahlulbait (peace be upon them) is the best evidence to that, Imam Al-hassan bn Ali (peace be upon him) (performs Pilgrimage from Medina by trekking for complete twenty times)[^44].

Imam Al-Hussein bn Ali (peace be upon him) demanded from an Umayyad soldier to grant him the tenth night of the holy month of Muharam for his devotion and worships with his companions (when the night comes they pray, seek for forgiveness, pray humbly to Allah and supplicates)[^45].

For the excess worship of Imam Ali bn Al-Hussein (peace be upon him) he was named as the pretty of the worshippers[^46].

(He didn't leave midnight prayers when at home and when on journey)[^47].

When a questionnaire came to him he would say: "Welcome to those who help him carries provisions to the day of Resurrection"[^48].

The rest members of the Ahlulbait (peace be upon them) are the top in connection with Allah and sincere in their worship, they were been trained during their youth age and they have special familiarity with it and they have interest for its execution.

It is incumbent on the parents to encourage their child for the training of worships and obedience with a successful method, commendation, laudation or by presenting material and spiritual gift to him.

FORTHLY: SUPERVISION OF THE CHILD.

In this stage in order to the success of the child in his education, the parents need to stand to supervise the conduct of the child and to guide him towards good and straight forwardness. The same applies to the supervision of his thought, imagination and emotion with a calm method that is not stimulated. The parents should deal with the child like friends in order to assist him in opening his ways of life.

Supervising the child's conduct in the society is more important than in the house and select good friends for him and prevents him from humoring with bad friends. Punishment should be in necessity if advices and guidance did not benefit. It is compulsory to train child on self accountability and to accept accountability from others in addition to making firm the view regarding divine supervision deep inside him to restrain him from perversion in the absence of the parent's supervision.

The way and method of supervision is left for the parents and all are based on his life awareness and experience. Both parents need to cooperate in this aspect and the mother's supervision of the child whether male or female is more important than that of the father because he is always outside the house for his daily activities.

It is also important to make the child feel that he is not left alone by the parent but his conduct is been observed and supervised. Possibly can corroborates with other people in supervising the child like reliance on the relations, friends in fields of life the parents did not participates like the school and some other children gatherings. Cooperation in this aspect is very fruitful in giving good training to the child and to rescue him from perversion that do occurs in negligence and in heedlessness situation.

FIFTHLY: PROTECTION FROM SEXUAL PERVERTION.

Sexual perversion is the most dangerous type of perversion that leads to destruction of the community in all aspect, materially, health wise, emotionally and morally. That is why Islam gives special care in order to protect it before it occurs and remedy to when it occurs. Training children to be decent is the most important responsibility of the parents. The Prophet (peace be upon him and his descendants) said : "Among the Right of the child on his father is to named him with good name when he is born, to teach him Qur'an when he is matured and to be decent with his private part when he attain the stage of puberty"[^49].

Education on decency necessitates protection from perversion at the stage before maturity.

The first means of protection is to distance the child from sexual excitement and to distance him to have information about its picture. The Prophet (peace be upon him and his descendants) said: "By He whom my soul is in His hand a child is not successful if a man covers his wife in a house where there is awaken child looking and hearing their speeches and breath, if he is a boy he will be an adulterer and will be adulteress if she is a girl"[^50].

Separation between the children during sleeping is among the method of protecting sexual excitement. The Commander of the Faithful (peace be upon him) said: "Separates between them in their bed, if they are children of ten years of age"[^51].

Separation between children and women is more important, Imam Mohammad bn Ali Al-Baqir (peace be upon him) said: "You separate between boys and ladies in their bed if they have attained ten years of age"[^52].

The Prophet (peace be upon him and his descendants) said: " you should separate between boy and boy, boy and girl, girl and girl in their bed for ten years"[^53].

Imam Jaafar bn Mohammad Assadiq (peace be upon him) forbids girls going near to her none relation if she has attained six years of age, he said : "If she has attained six years of age, don't put her on your laps"[^54].

He forbids kissing girl and said: "If a girl has attained six years of age it is not advisable to kiss her"[^55].

The prohibition of kissing, we mean that of the stranger and not that of the father or the mother or the uncle or unmarriageable person to her. The Prophet (peace be upon him and his descendants) said: "..... When a boy is more than seven years of age, he should not be allowed kiss a lady"[^56].

It is compulsory to apply punishment for continuous practices and when sexual perversion occurs. Imam Jaafar bn Mohammad Assadiq (peace be upon him) asked about a small boy of ten years that committed fornication with a lady, he said: "The boy should be whipped less than the prescribed punishment"[^57].

It is compulsory in our present time to prevent children from all that will lead him to excitement. Like stories, narrations, pictures and films that are contrary to decency, it is also compulsory to supervise the children in their loneliness and in their relation with each other in order to protect them from sexual perversion.

SIXTHLY: CONNECTING THE CHILD WITH GOOD MODEL.

The child in the later years of this stage tries to likening himself with people that are more vital and efficient in the community. The psychologist named the imitation notion as quick and sudden likening which vanished when the effect elapse. This is like these present-days likening. The slowly likening is

Named as adaptation [^58] that becomes intense in the intellect and emotion. Among its substantiation is imitation and emulation. High model from personality is the cause of likening. The youth do honor and dignify the reputable and ideal people, (They are the ones the general youth emulates)[^59].

The child most liken themselves with those that possess authority over people, among them are kings, Rulers, the victorious and prosperous ones in life and all those that has influence on people like teachers and religious scholars. That is why you see some psychologist need to shaped high model before the people [^60] (it is an important need). High model is the view of the psychologist differs in different people and change due to the change in material, psychological and societal atmosphere. They consider high model embodied in a spiritual fundamental and desired ambition in life.

High level of this concept is very necessary to every people especially child in the later years of this stage but if high model did not transfer from concept to substantiation and embody in person, this high model then will remain limited to imaginations. The child then is in need of likening and emulation with what is perceptible in a real objectivity. The best that was embodied with high model is the highest exemplar for human personality.

Emulating the past ones is (more than emulating those in higher status)[^61].

From this point of view the prevailing necessity to emulate is that of the past Righteous ones, they are the Prophets, the Imam from the Ahlulbait, the Righteous ones among the companions and the followers and the Righteous ones among the Religious scholars. They are top in virtues, honor and magnanimous in status.

Among the factors that assist in likening and emulating them is their spiritual effect on different categories of people that glorified and sanctified them.

The life of the Righteous ones is full of fundamentals and honor which people need to cling with it. Emulating is what makes the child a great human being base on whom he is emulating. If emulation is lost the life fire brand frost and weakens the ambition and perverted from his path, he join and emulates the margins among ordinary people.

It is then compulsory for the parents to focus the sight of their children's thought, emotion and stance towards exemplary personalities commencing from Adam down to the present day great personalities. Every Prophet or Imam from the rightly guided Imams has history full of honor, fundamentals and prevailing stand in life. Good model has effect and a honorable stands in all angles of life and emulating it reflect its effect in part

of the child's personality like the emotion, the mental and the conduct, it then let person reach high position that the Righteous ones reached. (The emulate ones).

FIRSTLY AND LASTLY THANKS BE TO ALMIGHTY ALLAH.

[^1] - Hadeeth Ila Umahaat: 207.

[^2] - Ilmi Nnafs: 385 - by Jameel Saleeba.

[^3] - Ilmi Nnafs Attarbawi: 478 - 486.

[^4] - Makaarimul Akh'laq: 222.

[^5] - " " : 222.

[^6] - Makaarimul Akh'laq: 222.

[^7] - Tuhfal Uquul: 189.

[^8] - Mustadrakil Wasaa'il vol- 2:625.

[^9] - Sahifa Assajjadiyyah Al-jaamiyah: 128 - 129 - printed by Imam Almahdi press 1st edition, 1411 A.H. Qom.

[^10] - Nahjul Balaghah: 546 researched by Subhi Salih.

[^11] - Nahjul Balaghah: 393.

[^12] - Kanzul Umaal: 539/ 4675.

[^13] - Mustadrakil Wasaa'il vol- 2: 362.

[^14] - Bihaaril Anwaar vol- 100: 74.

[^15] - Al-kafi vol- 6: 47/ 4 ch-Educating child.

[^16] - Al-kafi vol- 6: 51/ 2 from book of Aqeeq.

[^17] - Ilmi Nnafs: 383 by Jameel Saleeba.

[^18] - Hadeeth Ila Umahaat: 217.

[^19] - Kanzul Umaal vol- 10:294/ 29336.

[^20] - Kanzul Umaal vol- 10: 238/ 29258.

[^21] - Kanzul Umaal vol - 16: 854/ 45952.

[^22] - Mustadrakil Wasaa'il vol- 2: 626.

[^23] - Tuhfal Uquul: 194.

[^24] - Makarimul Akh'laq: 220.

[^25] - Al-kafi vol- 6: 49/1 ch- doing good to children.

[^26] - Manla yahdurhul Faqeeh vol- 1: 182.

[^27] - Al-kafi vol- 6: 47/5 ch- educating the child.

[^28] - Mukhtasar Taareekh Demeshq vol -7: 5.

[^29] - Bihaaril Anwaar vol - 43: 351.

[^30] - Mustadrakil Wasaa'il vol - 2: 625.

[^31] - " " "- 2: 625.

[^32] - Mustadrakil Wasaa'il vol- 2: 624.

[^33] - Bihaaril Anwaar vol- 101:98.

[^34] - Tanbeehil khawaatir: 390 by Warram bn Abi Faraas printed by Daru tta'aaruf.

[^35] - Mustadrakil Wasaa'il vol- 2: 624.

[^36] - Al-kafi vol- 4: 124/1 ch- child's fasting.

[^37] - Al-kafi vol- 4: 125/3 ch- Child's fasting.

[^38] - Al-kafi vol 4: 125/2 ch- Children's fasting.

[^39] - " " 4: 303/1 " children and Slave Pilgrimage.

[^40] - Al-kafi vol 4: 304/3 children and Slave Pilgrimage.

[^41] - " " 4: 304/4 chaper: Children and slave's Pilgrimage

[^42] - Al-wasaa'il vol- 9: 376/1 chapter four.

[^43] - " "- 9: 376/2 " ".

[^44] - Mukhtasar Taareekh Demeshq vol- 7:23.

[^45] - Al-kaamil fi Taareekh vol- 4: 59 by Ibn Atheer printed by Daru Ssadr 1399 A.H.

[^46] - Mukhtasar Taareekh Demeshq vol- 17: 234.

[^47] - Safwati Ssafwa vol- 2 : 95 by Ibn Jawzi - printed by Darul Ma'aarif 1405 A.H. 3rd edition.

[^48] - Safwati Ssafwa vol-2: 95 by Ibn Jawzi - printed by Darul Ma'aarif 1405 A.H. 3rd edition.

[^49] - Mustadrakil Wasaa'il vol- 2: 626.

[^50] - Wasaa'ili Sh-shiyyah vol- 20: 133/2 chapter 67.

[^51] - Mustadrakil Wasaa'il vol- 2: 558.

[^52] - Makaarimul Akh'laq: 223.

[^53] - Wasaa'ili Sh-shiyyah vol - 20: 231/1 chapter 128.

[^54] - " " " - 20: 229/1 ch- 127.

[^55] - " " " - 20: 229/1 ch- 127.

[^56] - Wasaa'ili Sh-shiyyah vol - 20: 230/4 " - 127.

[^57] - Makaarimul Akh'laq: 320.

[^58] - Ilmi Al-Ijtimaa'i: 86 by Naqulal Haddaad.

[^59] - " " : 140.

[^60] - Ilmi Nnafs: 728 by Jameel Saleebah.

[^61] - Ilmi Ijtimaa'a: 146.