خلاصة:
One of the issues that has been considered in the category of sexual education is the initial age of sexual influence on children. Educational scientists have approached this issue with different approaches, principles, and methods and are looking for an answer to it. Finding an answer to this question will solve this challenge of what stage of sexual education children should start with. Now, the main question of this study is whether, based on the jurisprudential and inferential approach, it is possible to discover the age of sexual influence on human beings from Qurʾānic texts and narrations and to state that during this age children experience arousal and influence. To answer this question, we have collected Qurʾānic texts and narrations related to this issue through the library method and examined them under the opinions of the jurists in an analytical-descriptive manner.
ملخص الجهاز:
Now, the main question of this research is whether, based on a jurisprudential and inferential approach, it is possible to discover the age of sexual susceptibility in humans from Quranic and narrational texts and say that children from this period possess sexual excitability and susceptibility?
We aim to explain and examine the views of jurists and their opinions, which are provided under the relevant Quranic and narrational sources of this issue, and ultimately to discover the opinion of the Holy Legislator regarding the age of sexual awakening and the beginning of sexual education, and that too from a jurisprudential perspective.
In this narration, it is stated that Imam Ali (peace be upon him) says: The Prophet of God has forbidden a man from having intercourse with his wife while a child in the cradle is looking at them 1 (Nuri, n.
He explicitly considers children in infancy, based on the existing narration, to have a potential possibility for sexual influence and regards the child at these ages as having an instinctive awakening.
Regarding the argument of some jurists that the aforementioned restrictions in some narrations, such as hearing, staying awake, seeing, and describing, cause the ruling to be specific to the discerning child, it must be said that, in fact, the dispute and the main purpose of our inquiry is whether, in the view of the Holy Lawgiver, a non-discerning child lacks the perception, understanding, hearing, and ability to describe sexual scenes in their parents' relations or not.
(
, 
, 
)
