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    <title><![CDATA[Children and Youth in History]]></title>
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    <pubDate>Wed, 11 Aug 2021 03:25:20 +0000</pubDate>
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      <title><![CDATA[Hadith on Parents’ Grieving upon the Death of Children [Religious Text]]]></title>
      <link>https://cyh.rrchnm.org/items/show/253</link>
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                                    <div class="element-text">Hadith on Parents’ Grieving upon the Death of Children [Religious Text]</div>
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                                    <div class="element-text"><p>The quotations below relate normative examples of parents' behavior upon the death of a child. In the first hadith, or narrative from the life of Muhammad, Prophet of Islam, Aisha, wife of Muhammad, asks about the salvation of those who have suffered the death of one or more  children. The query is answered with the message that God compensates this suffering of parents with the reward of Paradise. The second example recounts the death of Muhammad's own grandson and describes his reaction to the death, specifically his tears of grief and explaining this outpouring of emotion as a mercy of God and a sign of mercy among family members. The third example concerns the death of Muhammad's own child, Ibrahim, when he was only a toddler. He explains that resignation to the will of God does not preclude emotion, and while he characterizes such emotion as a sign of human compassion granted by God, he also places limits on excessive displays of grief. These examples relayed in the hadith collections were featured in medieval consolation treatises which described the phenomenon of grief, but set Islamic guidelines on its public and private expression. Such treatises are interesting to scholars because they attest to the high rates of infant mortality, and also because they provide evidence that even in the face of high infant mortality, parents did become attached to their children despite the high risk of loss, and gave themselves over to love of infants and small children.</p> </div>
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                                    <div class="element-text">Muhammad ibn Ismail Bukhārī. <em>Sahih al-Bukhārī: The Translation of the Meanings of Sahih Al-Bukhari: Arabic-English</em>. Translated by Muhammad Muhsin Khan, Riyadh. Saudi Arabia: Darussalam, 1997.</div>
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                                    <div class="element-text">Susan Douglass</div>
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                                    <div class="element-text">238, 252</div>
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                                    <div class="element-text"><p>"Allah's Messenger (peace be upon him) said, 'If any member of my people has two children who die before him, Allah will cause him to enter Paradise on their account.' Aisha asked, 'Does it apply to a member of your people who has one child who dies before him?'  He replied, 'It does, you who have been helped by Allah to ask this.'  She then asked, 'What about a member of your people who has no children who die before him?'  He replied, 'I am the one who dies before my people, and they will never suffer any loss to compare with the loss of me.'"  [Hadith Al-Tirmidhi, 1735]</p>
<hr />

<p>"The daughter of the Prophet (peace be upon him) sent for  the Prophet requesting him to come as her child was dying [or was gasping], but the Prophet returned the messenger and told him to convey his greeting to her and say: 'Whatever Allah takes is for Him and whatever He gives, is for Him, and everything with Him has a limited fixed term [in this world] and so she should be patient and hope for Allah's reward.' She again sent for him, swearing that he should come. The Prophet got up, and so did Sa'd bin 'Ubada, Muadh bin Jabal, Ubai bin Ka'b, Zaid bin Thabit and some other men. The child was brought to Allah's Apostle while his breath was disturbed in his chest [the sub-narrator thinks that Usama added:] as if it was a leather water-skin. On that the eyes of the Prophet (peace be upon him) started shedding tears. Sa'd said, 'O Allah's Apostle! What is this?' He replied, 'It is mercy which Allah has lodged in the hearts of His slaves, and Allah is merciful only to those of His slaves who are merciful [to others].'" [Hadith al-Bukhari 2.373]</p>

<hr />

<p>We went with Allah's Apostle (peace be  upon him) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim [the son of the Prophet]. Allah's Apostle took Ibrahim and kissed him and smelled him and later we entered Abu Saif's house and at that time Ibrahim was in his last breaths, and the eyes of Allah's Apostle (peace be  upon him) started shedding tears. 'AbdurRahman bin 'Auf said, "O Allah's Apostle, even you are weeping!" He said, "O Ibn 'Auf, this is mercy." Then he wept more and said, "The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrahim ! Indeed we are grieved by your separation."   [Hadith al-Bukhari, 2.390]</p>
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      <pubDate>Wed, 22 Jul 2009 17:13:44 +0000</pubDate>
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    <item>
      <title><![CDATA[Aqiqa, Islamic Birth Ritual [Religious Text]]]></title>
      <link>https://cyh.rrchnm.org/items/show/252</link>
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                                    <div class="element-text">Aqiqa, Islamic Birth Ritual [Religious Text]</div>
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                                    <div class="element-text"><p>The hadith, or narrated report, reflects the Islamic custom of sacrificing a sheep upon the birth of a child, sharing the meat with extended family members, and donating some of it as charity (sadaqa). This practice of the people of Madinah mentioned in Al-Muwatta is based on the precedent of Muhammad in establishing the custom as an Islamically appropriate one. Several aspects of the hadith and the interpretation are noteworthy: the sacrifice was made for both boys and girls, the animal must be a healthy and sound one, and the pagan custom of smearing blood on the child is deemed un-Islamic. This may refer to a pre-islamic custom, like denying this ceremony to a girl child. Part of the aqiqa ceremony is naming the child and cutting its hair (or shaving the baby's head) and weighing the hair so as to give an equal amount of silver as charity.</p>

<p><em>Al-Muwatta</em> is among the earliest written compendia of legal interpretations based on the two pre-eminent sources of Islamic knowledge, the Qur'an, or scripture, and the hadith, or reports of the sayings and deeds of Muhammad. <em>Al-Muwatta</em>, compiled and edited by Malik ibn Anas (c. 711 – 795 CE), means "well-trodden path" for its authoritative documentation of legal opinion and practices in Madinah, the city where Islam was established. The hadith covers both religious duties and social practices such as contracts, family matters, civil and commercial matters, and customs.</p>
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                                    <div class="element-text"><em>Al-Muwatta</em>. Hadith, WinAlim Islamic database, ISL Software, Silver Spring MD, 1997-2008.</div>
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                                    <div class="element-text">Susan Douglass</div>
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                                    <div class="element-text">238, 252</div>
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                                    <div class="element-text"><p>"Yahya related to me from Malik from Hisham ibn Urwa that his father, Urwa ibn az-Zubayr made an aqiqa for his male and female children of a sheep each." [Al-Muwatta Hadith, 26:7]</p>

<p>[Legal interpretation of the hadith:] "Malik said, 'What we do about the aqiqa is that if someone makes an aqiqa for his children, he gives a sheep for both male and female. The aqiqa is not obligatory but it is desirable to do it, and people continue to come to us about it. If someone makes an aqiqa for his children, the same rules apply as with all sacrificial animals - one-eyed, emaciated, injured, or sick animals must not be used, and neither the meat or the skin is to be sold. The bones are broken and the family eat the meat and give some of it away as sadaqa. The child is not smeared with any of the blood.'"</p>
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      <pubDate>Wed, 22 Jul 2009 17:13:40 +0000</pubDate>
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