چکیده:
The correct upbringing of children in light of Islamic teachings plays a significant role in happiness, which parents are responsible for. One of these parental duties is familiarizing them with divine obligations, especially prayer; it is clear that the answer to the question "What is the legitimacy of a child's worship?" will have a major impact on children's motivation toward performing acts of worship. The present article, using the note-taking method, seeks to find the answer to this question and has proven the theory of the legal nature of children's worship as well as its recommended (mustahabb) status; because, firstly, the generalities and implications of the evidences of obligation do not only include adults but also encompass others. Furthermore, non-obligatory generalities and implications and other evidences indicate the legality of children's worship, upon which recommendation is based. Secondly, some narrations directly point to the legitimacy and recommendation of a child's worship. Thirdly, in addition to the fact that there is no rational obstacle to the acceptance and legitimacy of children's worship, it is also consistent with the rule of Lutf (Grace). On the other hand, not only is there a benefit in children's worship, but it is also considered obedience and compliance with the Master's command.
خلاصه ماشینی:
This article, using the note-taking method, seeks to find the answer to this question and has proven the theory regarding the religious nature of children's worship and its recommended (mustahabb) status; because, firstly, the generalities and implications of the evidences of obligation do not only include adults but also encompass others.
Shahid al-Thani has also accepted this theory and writes: "The legitimacy of a child's fasting is not accepted; because the legal addresses are directed toward adults, therefore children's acts of worship are not Sharia-based and have a practical aspect" (Shahid al-Thani, 2, 15, 1410).
Objection: Some have raised an objection to the words of the late Khoei, saying: such narrations indicate the realization of practice, meaning that parents should familiarize their children with performing prayer and fasting and train and encourage them in this matter so that when they reach the age of puberty, performing acts of worship will be a natural and easy matter for them.
These narrations teach us that some rulings regarding children have been issued, even though the term 'sabi' (child/boy) is mentioned in them and the ruling is applied to the child; therefore, we conclude from these narrations that the acts of worship and transactions of children are not merely for their practice, but also have an aspect of obeying God Almighty, and consequently, reward is attached to them; this means that the Sharia has made the performance of religious obligatory and recommended acts mustahabb (recommended) for children, and this is a general rule for children.
(
, 
, 
)
