Rights of Children in Islam

Prophet Muhammad (ﷺ) set the perfect example of how to treat children with compassion. He would smile at them, play with them, and even shorten his prayer if he heard a baby crying so that the mother could attend to her child. Once, he kissed his grandson in front of a Bedouin man who said he'd never kissed his own kids. The Prophet (ﷺ) replied with a powerful lesson:

Whoever is not merciful to others will not be shown mercy (by Allah). (Sahih al-Bukhari)

This gentle yet firm reminder captures the essence of Islam's stance: children deserve kindness and mercy, and caring for them is a path to Allah's mercy.

Islam clearly defines responsibilities in both directions, from children to parents and from parents to children. Classical scholars expressed this balance by saying that just as parents have rights over their children, children also have rights over their parents. In other words, being truly righteous in Islam means fulfilling family duties in both directions. This article explores the beautiful teachings of Islam regarding the rights of children. From the moment a child is born (and even before birth) Islam grants children rights to life, care, love, education, and more. We will look at Quranic verses and sayings of Prophet Muhammad (ﷺ) that highlight these rights. Along the way, we'll see how Islamic guidance, laid down over 1400 years ago, set standards for children's welfare that the world has only recently begun to appreciate.

Children as a Blessing and Trust in Islam

In Islam, children are considered both a blessing and a trust. The Quran describes wealth and children as "the adornment of the life of this world" (see Quran 18:46), meaning they beautify our lives and bring joy. Righteous children, in particular, are a source of comfort and pride for their parents. The Quran even teaches believers to pray for offspring who will be a joy for them:

Our Lord, grant us from among our spouses and offspring comfort to our eyes and make us leaders for the righteous. (Quran 25:74)

Every child is born pure and innocent in Islam. Prophet Muhammad (ﷺ) said:

Every child is born on the fitrah (natural disposition toward truth and goodness). Then his parents make him a Jew, or a Christian, or a Magian. (Sahih Muslim)

This hadith shows that Islam views children as naturally inclined toward faith and goodness. In other words, children start life with a clean slate and a pure heart. Parents and society then have a duty to nurture that natural goodness. Children are not seen as a burden or a nuisance in Islam; they are individual souls with dignity. The Prophet (ﷺ) often expressed love for children and would greet them warmly. Anas ibn Malik, a Companion of the Prophet, said he never saw anyone more compassionate towards children than Prophet Muhammad (ﷺ).

At the same time, the Quran reminds us that children can also be a test and responsibility. Allah says that our wealth and children are a trial for us, will we care for them and fulfill our responsibilities, or be led into wrongdoing because of them? (See Quran 64:15). Muslims understand that having a child is an honor and a heavy responsibility given by Allah. We will be accountable for how we treat these young ones. The Prophet (ﷺ) said, "Each of you is a shepherd and is responsible for his flock… The man is the guardian of his family and is responsible for them. The woman is the guardian of her husband's house and his children…" (Sahih al-Bukhari). Children are part of that "flock" we must guide and protect.

Islam even teaches that raising children well yields spiritual rewards for the parents. When a person dies, all their deeds end except for three ongoing benefits, and one of these is a righteous child who prays for them. This means the effort put into giving children a proper upbringing can benefit parents in the Hereafter through the child's supplications and good deeds. Truly, our children are an extension of our legacy in this life and the next.

The Right to Life and Equal Dignity

The most fundamental right of children in Islam is the right to life and security. Long before modern laws recognized children's rights, the Quran emphatically prohibited the killing or harming of children. In pre-Islamic Arabia (and many other ancient cultures), it was sadly common for infant girls to be buried alive or for parents to kill children out of fear of poverty or shame. Islam came to abolish these cruel practices and affirm the sanctity of every child's life.

The Quran addresses those dark practices head-on. It vividly condemns the horror of infanticide, especially the killing of baby girls, and warns of justice on the Day of Judgment:

And when the girl [who was] buried alive is asked, for what sin she was killed. (Quran 81:8-9)

This powerful scene from the Quran shows how innocent children will testify against those who wronged them. Islam eradicated the practice of burying daughters alive. In fact, having daughters came to be seen as a blessing and an opportunity for great reward (as we will see later).

The Quran also forbids killing children for fear of poverty or any worldly reason. Allah reassures parents that He is the Provider for every child:

Do not kill your children for fear of poverty. We provide for them and for you. Indeed, killing them is a great sin. (Quran 17:31)

No matter how difficult one's circumstances, parents must never even contemplate harming a child. Life is sacred. Each child's sustenance is in Allah's hands, not the parents' wealth. This directive was truly revolutionary in its time. For instance, in ancient Rome the father of the family had nearly absolute authority (patria potestas) over his household, even the legal right to accept or kill a newborn. Such infanticide was not fully outlawed in Roman law until the 4th century CE. By contrast, over 1400 years ago Islam strongly denounced such injustice and protected children's lives from the outset.

Importantly, Islam established equal dignity for both boys and girls. The ignorant preference for sons over daughters is rejected in the Quran and Sunnah. Allah describes the mindset of those who are displeased by the birth of a daughter:

When one of them is given news of [the birth of] a female, his face becomes dark, and he suppresses his grief. He hides himself from the people because of the bad news. [He ponders:] Should he keep her in disgrace or bury her in the ground? How evil is their judgment! (Quran 16:58-59)

This Quranic reprimand shows how unacceptable it is to regard daughters as inferior. No child should face prejudice or mistreatment due to their gender. Islam taught respect and love for daughters at a time when baby girls were often despised. Prophet Muhammad (ﷺ) elevated the status of daughters and gave glad tidings to those who cherish and raise them well. In one hadith, the Prophet (ﷺ) said:

Whoever raises two daughters until they reach maturity, he and I will come together on the Day of Judgement like this. (Sahih Muslim) (He then interlaced his fingers to show closeness.)

In another narration, he said that daughters who are treated well will be a shield for their parents from the Fire of Hell. Such teachings were revolutionary. Instead of feeling shame at having a girl, Muslims came to rejoice in the blessing of daughters. Historically, this dramatically improved how girls were valued and treated. It's amazing to realize that Islam established these principles of children's rights and gender equity so early, whereas international charters granting children rights (regardless of gender) only emerged in the late 20th century.

A Good Start: Rights Before and At Birth

Islamic teachings ensure that children's rights are considered even before a child is born. One of these pre-birth rights is the right to be born into a morally upright and stable family. This begins with the choice of parents. A child has the right to a righteous mother and father, as this greatly affects their upbringing. For this reason, Prophet Muhammad (ﷺ) advised potential fathers to choose a wife known for her faith and good character. He said, "A woman may be married for four things: her wealth, her lineage, her beauty, or her religion. Marry the one who is religiously committed." (Sahih al-Bukhari) By encouraging marriage based on piety and compatibility, Islam indirectly safeguards the future child's right to a good upbringing. A righteous, loving mother is one of the greatest gifts a father can secure for his future children.

Once a baby is on the way, Islam pays attention to the welfare of the mother and unborn child. For example, a pregnant woman is allowed not to fast in Ramadan if fasting would harm her or the baby. The child's right to nourishment and safety comes first. In Islamic law, even in the rare case of capital punishment, if a woman is pregnant the punishment is delayed until after she gives birth (and in some cases until after she nurses the baby). These measures show that the unborn child's right to life and care is recognized.

When the child is born, there are several beautiful customs in Islam to welcome the newborn and fulfill their rights. These practices come from the Prophet's Sunnah (tradition) and are done out of care for the child's physical and spiritual well-being:

• Warm welcome and prayer: Many scholars recommended saying the adhan (the Islamic call to prayer) softly in the newborn's right ear, based on reports narrated on this subject and the general virtue of beginning life with the remembrance of Allah. However, the hadith evidence for this specific practice is disputed, and many hadith scholars considered the individual reports weak. So it should be presented as a recommended practice according to many jurists, not as a firmly established Sunnah at the level of `aqiqah, naming, or tahnik.
• Tahnik - the first taste: Tahnik is authentically reported from Prophet Muhammad (PBUH): a small amount of softened date was placed on the newborn's palate, along with supplication for blessing. This should be done with cleanliness, care, and only a tiny amount so the child is not harmed or choked. Its religious basis is the authentic Sunnah and the dua made for the child; it should not be turned into an overstated medical claim.
• Good naming: Every child has the right to a good name with a positive meaning. Islam encourages parents to choose beautiful, meaningful names (and avoid names with bad or superstitious meanings). The Prophet (ﷺ) said, "The most beloved of your names to Allah are Abdullah and Abdur-Rahman." (Sahih Muslim) He would sometimes advise people to change a name if it had a negative meaning, showing the importance of naming. It is recommended to name the child by the seventh day, but naming can be done earlier or slightly later as well.
• **Aqiqah (birth celebration):** It is an established Sunnah to perform an aqiqah for a newborn. This involves sacrificing livestock (typically two sheep for a boy and one sheep for a girl) and distributing the meat among family, friends, and the poor. The `aqiqah is a way to thank Allah for the blessing of the child and to announce the birth within the community. It is usually done on the seventh day after birth. On that day the baby's head is also shaved, and an amount of silver equal to the weight of the hair is given in charity. These acts express gratitude and serve as a means of charity on behalf of the child.
• Circumcision: For a boy, circumcision (khitan) is one of the acts of fitrah (natural purity) mentioned by Prophet Muhammad (PBUH). Sunni jurists agreed on its religious importance, while differing over its exact legal ruling: the Shafi'i and Hanbali schools generally treat it as obligatory for males, while the Hanafi and Maliki schools commonly describe it as an emphasized Sunnah. It is often done in infancy or early childhood, but the essential point is that it be done safely, gently, and without harm by someone qualified.

All these early-life rites aim to give the child a good start in a nurturing, faith-filled environment. They surround the child with prayer, love, charity, and community celebration from the very beginning of life. Even the simple act of giving a sweet taste (tahnik) or choosing a kind name shows the emphasis on mercy and goodness toward the child from day one.

Parental Love, Mercy, and Compassion

Perhaps the most heartwarming aspect of children's rights in Islam is the child's right to be loved, cherished, and treated with compassion. Children need love and affection as much as they need food and clothing. Islam recognizes this emotional need and makes it a duty for parents and caregivers to show affection and mercy to their children. Prophet Muhammad (ﷺ) was extremely loving and gentle with kids, setting an example for all Muslims.

One famous narration illustrates this. The Prophet (ﷺ) was once sitting with his companions when Al-Aqra' bin Habis, a bedouin chief, saw him kissing his grandson Hasan. Al-Aqra' was surprised and remarked, "I have ten children and have never kissed any of them." The Prophet (ﷺ) looked at him and said, "Then what can I do if Allah has removed mercy from your heart?", meaning that not showing affection to your own kids is a sign of a hardened heart. In another narration of the same incident, the Prophet said, "Whoever does not show mercy to others will not be shown mercy (by Allah)." He also said, "He does not belong to us who does not show mercy to our young ones and honor our elders." (Sunan Abu Dawud) These teachings make it clear that being cold or harsh to children is against Islamic manners. Kissing, hugging, playing, and expressing love toward one's children are not just allowed but highly encouraged in Islam.

The Prophet's own life is full of tender moments with children. He would greet children with Assalamu Alaikum (peace be upon you) when he passed by them. He used to play with his grandsons Hasan and Husain, even letting them climb on his back like little riders while he was in prostration during prayer. Rather than scold them, he actually prolonged his sujood (prostration) to avoid disturbing the child's fun! On another occasion, the Prophet (ﷺ) even interrupted a khutbah (sermon) in the mosque to gently pick up and comfort his two grandsons who had toddled toward him in their small red shirts. Such stories show his immense tenderness and accessibility.

Beyond these anecdotes, there are explicit sayings of Prophet Muhammad (ﷺ) commanding kindness towards the young. He taught that showing mercy to children is a sign of being a true follower of Islam. Muslims are taught that smiling at your child, speaking kindly, and being patient with them are all forms of charity and goodness that please Allah. On the flip side, Islam strongly prohibits abuse or extreme harshness toward children. The Prophet (ﷺ) never struck a child, and he spoke out against unjust anger or cursing directed at kids. Parents are urged to be patient and gentle. One of the Prophet's sayings is, "Allah is Gentle and loves gentleness in all matters." This applies strongly to how we handle the delicate hearts of children. Even when discipline is needed, it must be done with wisdom and compassion, never in a way that tyrannizes or humiliates the child.

Fairness and Justice Among Children

Another vital right that Islam gives children is the right to fair and equal treatment. Parents must not favor one child over another in gifts, affection, or opportunities. Showing favoritism can cause deep harm, it breeds resentment among siblings and leaves lasting emotional wounds. Prophet Muhammad (ﷺ) was very sensitive to this issue and gave a specific instruction:

Fear Allah and treat your children fairly. (Sahih al-Bukhari)

This hadith came in the context of a father who wanted the Prophet (ﷺ) to witness him giving a gift to only one of his sons. The Prophet asked if he had given the same to all his children. When the father said no, the Prophet (ﷺ) refused to be a witness and advised him, "Do not show favoritism among your children." He then said, in effect, if you want all your children to honor you equally, you should treat them all equally. Thus, it is against Islamic ethics to show undue preference to one child over the others.

Justice between children means, for example, if you buy a present for one child, you should also arrange something comparable for the others (unless there is a special situation like one child's graduation, even then, you find a way to include the others in the celebration). It also means not consistently praising one child while ignoring the others, and not giving one child a better education or advantage without a valid reason. Sons and daughters should be treated with equal joy, support, and investment. If a parent is overly strict with one child but lenient with another for no reason, that's unfair and can be deeply hurtful. Islamic teachings consider such bias a form of injustice (zulm).

Sometimes parents might be tempted to favor the child who is most obedient or who excels in something. Islamic teachings warn against this natural impulse - every child, whether easy-going or challenging, has the same right to love and fairness. The scholars note that unequal treatment can lead the slighted children to feel unloved and may even push them towards bad behavior out of hurt or jealousy. The Prophet (ﷺ) indicated that a father's unfair gift-giving could lead the children to not honor him equally in return. In essence, being unfair to children actually backfires on the parent and destroys family harmony.

For example, Imam Al-Manawi (a classical scholar) wrote:

Just as your parents have rights over you, so too your child has rights over you - many rights, such as teaching them the obligations, instilling in them good behavior, and giving to them equally. - Imam Al-Manawi

In practice, fairness cements sibling bonds instead of sowing jealousy. It creates a peaceful, loving atmosphere at home. Each child feels secure and valued for who they are. This is the Prophetic model of a just and loving family.

All four major schools of Islamic law (Hanafi, Maliki, Shafi'i, Hanbali) insist on justice to children, though they discuss the legal details of gifts in different ways. Many scholars regarded singling out one child for a gift without a valid reason as forbidden, while others described it as severely disliked and contrary to Prophetic guidance. A valid reason may include a real need, such as illness, disability, debt, study expenses, poverty, or another circumstance that does not apply equally to the others. Jurists also differed over whether equal gifts should mean exactly the same amount for sons and daughters or distribution according to inheritance-like shares, but all agreed that spiteful, cultural, or arbitrary favoritism is blameworthy. The guiding rule is justice and equity, not feeding jealousy or harming one child's heart.

The unity on this subject among Muslim scholars is very strong, none of them permitted unjust favoritism. Any cultural habit of preferring sons over daughters or oldest over youngest has no basis in Islam. If such favoritism occurs, it's due to cultural ignorance, not the religion. Islam wants all children (boys and girls, firstborn or lastborn) to feel equally loved and appreciated.

Provision and Financial Rights

Children have the right to be provided for: their physical needs of food, clothing, shelter, healthcare, and basic care must be met. In Islamic law, the primary financial duty of maintaining minor children normally falls on the father according to his means. The mother's wealth is not automatically taken for this while the father is able, though she may contribute by choice and will be rewarded, and jurists discuss further responsibility when the father is absent, unable, or the child has their own wealth. Neglecting dependents is not merely a private failing; it is a sin and, in an Islamic legal setting, maintenance can be enforced by a judge.

The Quran lays out this duty clearly, even mentioning it in the context of a child's infancy:

Mothers may breastfeed their children for two complete years, for whoever wishes to complete the nursing period. Upon the father is their provision and clothing, according to what is reasonable. No soul is burdened beyond its capacity. A mother should not be made to suffer because of her child, nor should a father be made to suffer because of his child. If they both decide on weaning, by mutual consent and consultation, there is no blame on them. And if you wish to have your children nursed (by a wet-nurse), there is no blame upon you as long as you pay the nurse fairly. And fear Allah and know that Allah is All-Seeing of what you do. (Quran 2:233)

This verse shows several important points about the financial and physical rights of a baby and mother:

• A mother is encouraged to breastfeed her infant up to two years (the maximum), because that is healthiest for the child. However, this is flexible based on the situation.
• The father must provide reasonable maintenance connected to nursing - including the mother's provision and clothing in the marital or post-marital circumstances addressed by the verse. More broadly, a father is responsible for his minor children's maintenance according to his means. A mother's maintenance has its own fiqh details depending on marriage, divorce, custody, and nursing arrangements, so the verse should not be read as a blanket rule that every mother is always financially maintained by the father in every situation.
• "No soul is burdened beyond its capacity" - meaning Allah does not intend to put undue hardship on either parent. They should cooperate; a mother should not be forced or harmed because of her child, nor should a father be ruined financially because of his child. Each does what they can within their means.
• If both parents agree to wean the child earlier than two years, that's allowed - flexibility for the child's benefit. If they need to use a wet-nurse or formula, that's allowed too, as long as the father covers any expenses fairly.
• The verse ends by reminding parents to fear Allah in these matters, indicating that caring for children properly is part of taqwa (God-consciousness).

Beyond infancy, a child's financial rights continue throughout childhood. The father remains primarily responsible for maintenance while the child is young and unable to support themselves, according to his means. If he is absent, deceased, or genuinely unable, jurists discuss support from the child's own wealth if any, other liable relatives, and the Muslim community or public treasury. A mother who spends on her children is doing a rewarded act, and in some circumstances jurists may require contribution when no other support is available, but her duty is not identical to the father's in the ordinary case. The Prophet (ﷺ) warned:

It is enough of a sin for a person that he neglects those whom he is responsible to sustain. (Sunan Abu Dawud)

Neglecting one's children's needs, or being stingy with them while spending on personal luxuries, is a serious wrongdoing in Islam. On the flip side, Islam teaches that spending on one's family is not a burden but actually a noble form of charity. The Prophet (ﷺ) said that a man is rewarded even for the morsel of food he lovingly puts in his wife's mouth, meaning that every bit of caring expenditure for your family counts as a good deed. In one hadith he said: "The most rewarding dinar you spend is the one you spend on your family." (Sahih Muslim). Thus, providing for your kids with the intention of pleasing Allah is spiritually rewarding. It's beautiful how Islam turns what could be seen as an obligation into an opportunity for earning reward and showing love.

This financial responsibility also means that children have a right to a reasonable standard of living for their situation. Parents should not force children into labor or exploit them for income. Unfortunately, in some cultures and times, children have been made to work long hours or beg for money. Islam instead encourages that children be allowed to enjoy childhood, receive an education, and not bear the burden of providing for the family. The duty to earn lies on the parents (or adult guardians), not on the young children. The Prophet (ﷺ) never put children in roles of earning; rather, he often told the adults to care for the children and even to lighten the workload on youth and servants.

Islamic law also secures a child's right to inheritance. The Quran fixed specific shares for children when a parent dies, so a parent may not use a will to cancel the Quranic shares of lawful heirs. Even if the deceased left no will, Islamic inheritance law assigns shares by default: sons and daughters are both heirs. This was a major reform in a world where, in many societies including pre-Islamic Arabia, females and minors were often deprived of inheritance. Allah says: "Allah instructs you concerning your children: for the male, what is equal to the share of two females..." and then details the shares (Quran 4:11). In many common cases, a son receives twice the share of a daughter, alongside the Islamic rule that men carry financial duties of maintenance while a woman's wealth remains her own. However, it is not accurate to say daughters always receive half of males in every inheritance scenario; Islamic inheritance has cases where women inherit the same as men, more than men, or inherit when a male relative does not, depending on the family structure. The key point here is that a child who is a lawful heir cannot be arbitrarily disinherited or passed over by custom, favoritism, or a parent's personal preference, apart from recognized legal impediments such as deliberate killing of the deceased or differences of religion according to Sunni law.

Islam pays special attention to protecting the property of orphans or minor children who cannot manage their own finances. If a child's parent dies and leaves behind wealth or property for the child, that inheritance must be managed carefully by a trustworthy guardian and handed over to the child when they reach maturity. The Quran gives a stern warning about consuming an orphan's property improperly:

Indeed, those who unjustly eat up the property of orphans are actually consuming fire into their bellies. And they will be burned in a Blaze. (Quran 4:10)

Taking advantage of a child's inheritance or mismanaging an orphan's funds is thus a grievous sin in Islam. Justice and protection for children in financial matters are taken very seriously.

In summary, children have the right to:

• Financial support and maintenance appropriate to their needs and the family's means.
• Protection of any wealth or property that belongs to them (with honest guardianship).
• A fair share of inheritance from parents and close relatives as defined by the Quran.
• Not be exploited for labor or income, especially at the expense of their health or education.

Ensuring these rights means a child can grow up in a stable environment without unnecessary hardship or destitution. Of course, poverty may happen by Allah's decree as a test, but even then parents must do their utmost, and the community (through zakat and charity) is supposed to help families in need so that children do not suffer.

Education and Spiritual Guidance

One of the greatest rights a child has in Islam is the right to education and proper upbringing (tarbiyah). This includes both learning worldly knowledge and, importantly, receiving spiritual and moral guidance. Education in Islam is not just about academic facts; it's about raising a child to be a morally upright, responsible, and God-conscious person. Parents (and by extension guardians and the community) are commanded to invest time and effort in teaching children right from wrong, faith from falsehood, and good manners in dealing with others.

The responsibility to teach children begins early. The Quran gives a beautiful example in the advice of Luqman, a wise father, to his young son. It shows a parent lovingly imparting life lessons about faith and character:

O my son, do not associate anything with Allah (in worship), for indeed associating others with Allah is a great injustice. (Quran 31:13)

O my son, establish the prayer, enjoin what is right and forbid what is wrong, and be patient over whatever befalls you. Indeed, these matters require strong resolve. (Quran 31:17)

In these verses, we see Luqman teaching his son about faith (the duty to worship Allah alone), about prayer, about commanding good and forbidding evil, and about patience in hardship. This is a wonderful model for Muslim parents, to have gentle, heartfelt conversations with their kids about God, morals, and life's challenges. Teaching tawheed (belief in one God) is the first priority, as it builds the child's connection with their Creator. After that, teaching them how to pray and live by Islamic morals is vital.

Prophet Muhammad (ﷺ) also gave practical instructions to parents on raising children in the faith. There is a well-known hadith:

Instruct your children to pray when they are seven years old. And if they do not (pray) by age ten, then discipline them (lightly), and separate them in their beds. (Sunan Abu Dawud)

This saying shows a few key points:

• By around age 7, a child is ready to be gently taught the ritual prayer (salah). At this age, the prayer is not yet an obligation on the child, but the parent should start getting them in the habit in a positive, encouraging way.
• By age 10, if the child persistently neglects prayer after years of teaching and encouragement, the hadith mentions a disciplinary measure. Classical jurists understood this within strict limits: it must not injure, bruise, humiliate, strike the face, or be driven by anger, and it is not a license for abuse. Many contemporary scholars and child-protection experts emphasize that parents should exhaust non-violent methods, comply with the law of their country, and never use any action that harms the child physically or emotionally. The purpose is to impress the seriousness of prayer before puberty, not to terrorize a child. At this stage, the hadith also says "separate them in their beds" - meaning that children should have separate sleeping spaces by age ten to encourage modesty and personal boundaries as they approach adolescence.
• The overall approach is gradual: start with encouragement and teaching at seven, and only use firmer measures by ten if necessary. This teaches parents to be patient and not expect a young child to behave like an adult overnight.

Aside from formal worship, children have the right to a broad education that prepares them for life. The very first word revealed of the Quran was "Iqra" - "Read!" This emphasis on reading and seeking knowledge is deeply ingrained. Islam has always encouraged literacy and learning. In medieval times, Muslim civilizations established schools and libraries, and children (boys and girls) often learned to read and write, especially to read the Quran. While some societies left education only to the elite, Islam made essential knowledge a duty on every Muslim. Prophet Muhammad (PBUH) said:

Seeking knowledge is obligatory upon every Muslim.

This hadith is reported by Ibn Majah and others and has been accepted or strengthened by many hadith scholars, though its chains have been discussed. Its established meaning is that every Muslim must learn the religious knowledge they personally need: correct belief, purification, prayer, fasting, halal and haram relevant to their life, and the duties they owe to others. Beyond that, beneficial worldly knowledge is strongly encouraged and may become a communal obligation (fard kifayah) when society needs it. Parents are expected to either educate their children themselves if capable, or ensure they are educated by qualified teachers. This means teaching them Quranic recitation, Islamic beliefs, basic laws of halal and haram, and so on. It also means guiding them in worldly studies and encouraging them to excel in useful sciences or skills. From the Islamic perspective, knowledge is light, and no child should be deprived of the light of education.

Crucially, education in Islam is not just about books, it's about cultivating character and good conduct. One famous hadith of the Prophet (ﷺ) says:

No father gives his child anything better than good manners. (Jami` at-Tirmidhi)

Good manners (adab) include honesty, humility, patience, generosity, respect for elders, and kindness to all. Children often learn these by observing their parents. So parents must model the behavior they want to instill. If we want our kids to be truthful, we must be truthful with them. If we want them to be kind and fair, we must treat others kindly and fairly, including at home. This is part of the trust (amanah) and right that the child has, to see a good example in their own household.

Islamic upbringing balances love and discipline. We talked about love and mercy earlier; discipline is also important, but it must be done wisely. The Prophet (ﷺ) did say to discipline for missed prayers at age 10, but he also said not to overburden children and to be gentle. Parents should encourage children with reward and praise for good behavior. When children make mistakes (and they will), parents correct them calmly and explain why it was wrong and how to do better. The Prophet (ﷺ) was patient when he saw young people err, for example, he once saw a boy eating improperly and gently taught him, "Say Allah's name, eat with your right hand, and eat from what is in front of you." By correcting kindly, the child's dignity remains intact and they actually listen and improve.

Imam al-Nawawi, a great scholar, emphasized that it is an obligation for the guardian of a child to teach them proper Islamic conduct and duties even before puberty. He wrote that the father (or guardian) must start training the child in prayer, fasting in small doses, and good manners from a young age, so that by the time the child reaches adolescence they are ready to be responsible Muslims . Modern Muslim educators echo this, saying that values and habits formed in childhood are very hard to change later, so we should give our kids a strong foundation early on. There's a proverb: "Learning at a young age is like engraving on stone." Lessons learned in childhood are lasting.

To summarize this right: a child is entitled to be raised with knowledge, faith, and moral values. They should have their questions answered, their mind nurtured, and their soul tended to. If we fulfill this right, we are gifting the child a treasure more valuable than gold, the treasure of iman (faith) and hidayah (guidance). And there is no better gift a parent can give.

Special Care for Orphans and Needy Children

Islam's compassion extends to all children, not only one's own biological kids. In particular, the Quran and Sunnah place great emphasis on treating orphans with kindness and ensuring their rights are fulfilled. An orphan (yatim) in the technical Islamic sense is a child who has not reached puberty and whose father has died. A child who has lost their mother is also deeply deserving of compassion and support, but the fiqh term yatim specifically centers on the loss of the father because he was normally the child's legal maintainer and protector. Children who have lost one or both parents are among the most vulnerable members of society, and Islam gives them extra care and protection.

The Quran repeatedly commands good treatment of orphans. A very short and clear verse in the Quran states:

So do not oppress the orphan. (Quran 93:9)

Kindness to orphans is mentioned alongside prayer and charity as hallmark qualities of the righteous. For example, describing the righteous, Allah says: "They give food (out of love for Him) to the poor, the orphan, and the captive." (Quran 76:8). Conversely, the Quran condemns those who mistreat orphans; in one passage, pushing away an orphan child is described as a denial of true faith (see Quran 107:1-3).

Prophet Muhammad (ﷺ) was himself an orphan, his father died before he was born, and his mother died when he was six. Perhaps because of this, he showed special tenderness toward orphans and taught the believers to care for them. One of his most famous glad tidings is about the reward for supporting an orphan:

I and the one who cares for an orphan will be like this in Paradise. (Sahih al-Bukhari) - and the Prophet (ﷺ) held up his index and middle finger together.

To be promised closeness to the Prophet (ﷺ) in Jannah is an incredible honor. This hadith has motivated Muslims for generations to sponsor and care for orphaned children. Taking care of an orphan is not only a social duty, it is a deed of great spiritual merit.

What does caring for an orphan entail? In Islamic practice, it can be through kafalah: bringing the child into a safe home and caring for them, or sponsoring them financially while they remain with trustworthy relatives or caregivers. Islam preserves the child's lineage and identity: the child is not falsely renamed as the biological child of the sponsor, and they are not cut off from known blood relatives. Also, kafalah by itself does not automatically create the rulings of biological kinship in matters such as mahram status, hijab, or fixed inheritance; if breastfeeding occurs within the valid nursing age, it may create milk-kinship, and sponsors may also give gifts during life or bequeath up to one-third of the estate within the rules of wasiyyah. These legal details should never reduce love and mercy: the orphan should be protected, educated, honored, and treated with deep compassion. A narration in Ibn Majah says, "The best house among the Muslims is a house in which an orphan is treated well..." but its chain is weak; its meaning is still supported by the many authentic Quranic and hadith texts commanding kindness to orphans.

Mistreating orphans, whether by abusing them, cheating them out of their property, or neglecting them, is a grave sin. We saw how the Quran likens unjustly consuming an orphan's wealth to swallowing fire. Prophet Muhammad (PBUH) also warned generally: "Beware the supplication of the oppressed, for there is no barrier between it and Allah." This authentic meaning applies with even greater seriousness when the oppressed person is a vulnerable child.

Islam also encourages kindness to any child in need, not just orphans. If a child is poor, we as a community should help support them and their family. If a child is displaced (for example, refugees), we should provide them shelter and care. If a child has disabilities or special needs, we should ensure they are given proper attention, not left on the margins. Every child's life matters. The Quran often mentions helping "Al-Masakeen" (the needy) and by extension their children. The Prophet (ﷺ) often showed extra care to widows and their children, knowing they had no breadwinner. One hadith in Musnad Ahmad even says, "Whoever strives to help the widows and the poor is like one who fights in the way of Allah." Taking care of children without fathers (who are often among the poorest) falls in that category of striving in Allah's cause.

Historically, Muslim societies made institutional efforts to care for orphans. Endowments (awqaf) were established to fund orphanages, schools, and shelters. Many classical scholars were actually raised as orphans but went on to succeed because the community invested in them. This tradition comes from the Prophet's teachings that the weakest members of society are a collective responsibility.

In short, Islam teaches us to view every child as our child in humanity. It is not enough to care only for our own sons and daughters. The mark of the Muslim community (ummah) is that we look after the less fortunate among us as well. When we see orphaned or needy children, we should remember the hadith of the Prophet (ﷺ) about being like two fingers with him in Paradise, and step forward to help. Even a smile, a kind word, or a small gift to a child who has had a rough life can be an act of great charity.

By caring for orphans and all needy kids, we uphold a key part of children's rights in Islam: the right of every child to be loved, protected, and given a chance to thrive, regardless of their family circumstances.

Scholarly Insights and Unity of Teachings

Muslim scholars throughout history have written in detail about the rights and upbringing of children. There is remarkable consensus on these matters among the different schools of thought. While minor differences exist in some legal rulings (for example, jurists differed on the exact age when a mother's custody of a child ends, or slight variations in inheritance percentages in some scenarios), the overarching principles remain the same. All scholars agree on the fundamental obligations of protecting children's lives, providing for them, educating them, and treating them with love and fairness. None of the respected imams or jurists ever permitted things like child abuse, neglect, or unjust treatment, those are clearly forbidden across the board.

Classical scholars even compiled dedicated works on child-rearing. For instance, Imam Ibn Qayyim al-Jawziyya (14th century) authored a renowned treatise "Tuhfat al-Mawdud bi Ahkam al-Mawlud" ("The Gift to the Newborn, on the Rulings of the Newborn"). In it, he gathered the Islamic guidelines related to newborns and raising children, from the sunnahs at birth (like `aqiqah and naming) to education and discipline as they grow. He emphasized that early childhood is a critical period to instill faith and good manners in a child's heart, and that parents who neglect this stage will likely regret it later. Another revered scholar, Imam al-Ghazali (11th century), in his famous work Ihya' Ulum al-Din, described children as an "amanah (trust) in your hands" and urged parents to mold their character through gentle teaching and by setting a good example. We see that our classical scholars took children's upbringing very seriously, and they all based their advice on the Quran and the Prophet's example.

In modern times, scholars and experts continue to emphasize these rights. For example, Dr. Abdullah Nasih Ulwan wrote a well-known book called "Child Education in Islam" (original Arabic title Tarbiyat al-Awlad fil-Islam) which details methods to raise children with Islamic values in today's world. He highlights practical tips like teaching children through simple Qur'anic stories, using encouragement rather than scolding, being aware of a child's developmental psychology, and showing your love often so that discipline, when needed, is more effective. Contemporary Muslim educators address new challenges like digital media, peer pressure, and schooling, but they always circle back to the Prophetic principles of mercy, justice, and consistent guidance.

It's worth noting how ahead of its time Islam's child rights framework really is. Many people are surprised to learn that the rights of children which the world agreed upon in the late 20th century (such as the 1989 U.N. Convention on the Rights of the Child) were already taught by Islam in the 7th century. For us as Muslims, this is a point of pride and a way to do dawah (share the message), we can show that Islamic civilization championed mercy to children, education for all, and protection of the innocent long before these ideas became universally accepted. This is not just historically interesting, but also deeply meaningful: it is evidence of the wisdom and truth of our religion.

In terms of the four major Sunni schools of law (Hanafi, Maliki, Shafi'i, Hanbali), there are no major disagreements on children's rights. They all agree on the basics enumerated earlier. They may differ in some secondary details (for example, the age at which a divorced mother's custody of a son or daughter changes, and how the child's choice or welfare is weighed). They also discuss discipline differently: classical jurists cited the prayer hadith but placed strict limits on any physical discipline, and many contemporary scholars emphasize non-violent correction, child safety, and the binding duty to avoid harm. These differences do not affect the core principles: discipline is for moral formation, never revenge or humiliation, and in custody and care disputes the child's welfare (maslahah) is a central consideration. In short, the Islamic scholarly tradition presents a united front when it comes to the dignity and care of children.

If anything, our scholars have often reprimanded Muslims who violate these teachings due to culture or anger. For instance, some cultural practices in parts of the world favor sons extremely, giving them all the breaks while girls are neglected, or they may use severe physical punishment. No reputable scholar condones those practices. Many modern scholars actively speak out, reminding parents that "The Prophet (ﷺ) never raised his hand against a child or a woman" and that injustice will be a source of regret on Judgment Day. It's heartening that in many Muslim communities, there is a revival of the Prophetic parenting methods: more affection, more communication, and guiding children with Islamic morals rather than fear.

To conclude this section, the teachings on children's rights in Islam are firmly grounded in our primary sources and have been affirmed by centuries of scholarship. There is a beautiful coherence in how these rights form a approach: physical care, emotional love, spiritual guidance, and social protection. When we follow this Prophetic model, we fulfill a trust given by Allah and contribute to the strength of the next generation of the ummah.

Conclusion

Our duties toward children are not just about the children, they define who we are as a community. The way we treat the smallest and most vulnerable among us is a direct reflection of our faith and values. Islam has provided an incredible comprehensive framework for ensuring children grow up safe, loved, educated, and morally guided. Now it is up to us, as Muslims, to implement these teachings in our daily lives.

How do we move forward and truly uphold the rights of children that our religion has laid out? Here are a few key actions and reminders for all of us:

• Show unconditional love and mercy to your children. Make them feel valued every single day. A hug, a kind word, listening to their little stories - these mean the world to them and earn the pleasure of Allah.
• Provide and care for them responsibly. Work hard to meet their physical needs and never deliberately leave them hungry, unclothed, or uncared for. Seeking halal income to feed and educate your kids is an act of worship.
• Advocate for all children's well-being, not just your own. If you see a child in need - whether a relative, a neighbor's kid, or children suffering in crisis regions - do what you can to help. Donate, volunteer, or lend a hand. The Prophet (ﷺ) loved those who cared for orphans and the poor.
• Never tolerate injustice towards a child. If you witness a child being abused or bullied, intervene in a wise and safe manner. The Prophet (ﷺ) said, "Help your brother whether he is the oppressor or the oppressed," meaning stop him if he's doing wrong, or help him if he's wronged. This applies to stopping abuse toward children as well.
• Educate others (especially fellow Muslims who might not know) that harmful practices like extreme physical punishment, constant yelling, or favoritism are against Islam. Sometimes people do what their culture taught them, not realizing the Islamic way is gentler. We should kindly share the Prophet's example with them so they can change. Enjoin the good and forbid the wrong - and here the "good" is mercy to kids, and the "wrong" is injustice to them.

By prioritizing children's rights and welfare, we are actually securing a better future for everyone. After all, today's child is tomorrow's adult. The values, love, and confidence we instill in them now will shape the kind of people they become. If we raise our children (and the community's children) with Islam's beautiful guidance, we are investing in a generation of strong, compassionate, ethical Muslims who will make the world better. There is a famous saying: "Raise your children differently from how you were raised, for they are created for a time different than yours." We should be mindful of the new challenges of each era while still holding onto the timeless principles our Prophet (ﷺ) taught.

In conclusion, the rights of children in Islam cover their life, dignity, education, and overall well-being. These rights are not simply nice ideas, they are obligations on us as worshippers of Allah. By fulfilling them, we earn Allah's pleasure and partake in the Prophet's mission of mercy. By neglecting or violating them, we earn Allah's displeasure. The teachings of Islam on this topic are a gift and a trust. Let us honor this trust by treating every child with the care, justice, and love that Islam commands. In doing so, we will not only bring happiness to their little hearts, but also please our Lord and secure the success of our communities in this world and the next. It is our duty and our honor as Muslims to uphold the rights of children, the innocent blessings among us.

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