The Ideal Image of Youth in Islam (1)

Seyed Hashem Moosavi

Introduction

With the arrival of the Easter holiday weeks, many families find more opportunities to gather and participate in cultural, religious, and social programs. During this time, the active presence of young people and teenagers in such gatherings creates a valuable opportunity to pay closer attention to their status, needs, and concerns.

Youth are the irreplaceable assets of any society – energetic, inquisitive, and creative. They are the architects of the future, and careful attention and responsible support for them can pave the way for the development and advancement of the community. However, this generation, while full of potential, also faces its own unique questions, concerns, and expectations – from hopes for the future and a desire to make an impact, to the need for being seen, heard, and given opportunities to realize their talents.

Neglecting the needs and expectations of youth not only leads to their discouragement but also poses serious challenges to the future of society.

For this reason, we considered the coming weeks a valuable opportunity to focus more intentionally on youth and have chosen the topic of this series of articles to be: “The Ideal Image of Youth in Islam.”

Youth from the Perspective of the Holy Qur’an

In the view of the Holy Qur’an, human life is portrayed in three fundamental stages: the period of weakness and dependence in childhood, the stage of strength and capability in youth, and finally, the return to weakness in old age. Based on this structure, the Qur’an refers to the period of youth using various words and expressions, some of which are mentioned below:

1. The Stage of Strength Between Two Periods of Weakness

«اللَّهُ الَّذِي خَلَقَكُم مِّن ضَعْفٍ ثُمَّ جَعَلَ مِن بَعْدِ ضَعْفٍ قُوَّةً ثُمَّ جَعَلَ مِن بَعْدِ قُوَّةٍ ضَعْفًا وَشَيْبَةً؛
“It is Allah who created you from [a state of] weakness, then He gave you power after weakness. Then, after power, He ordained weakness and old age” (Surah Ar-Rum, 30:54)

2. The Stage of full strength

«هُوَ الَّذِي خَلَقَكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ يُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ ثُمَّ لِتَكُونُوا شُيُوخًا؛
“He is the One who created you from dust, then from a sperm-drop, then from a clinging clot; then He brings you forth as an infant, so that you may reach your full strength, and eventually become elderly.” (Surah Ghafir, 40:67)

The Qur’an describes human development as a gradual journey through different stages, from humble beginnings to the peak of physical and intellectual strength. The reference to creation from dust may allude to one of two meanings:

1. The creation of Prophet Adam (peace be upon him) as the first human and father of mankind.
2. The earthly origin of all human beings – since the food that forms our bodies and even the sperm-drop (nutfah) comes from plant and animal sources rooted in the earth.

The phrase “balūgh al-ashudd” (بُلوغ أَشُدّ), or “reaching full strength,” refers to a stage in life when a person attains both physical and mental maturity – a state typically associated with youth.

According to this verse, youth is not only a natural phase in the human lifecycle but also represents the pinnacle of earlier stages. This is made clear through the phrase: «ثُمَّ لِتَبْلُغُوا أَشُدَّکُمْ»؛“so that you may reach your full strength” which highlights youth as a time of completeness and vitality.

3. The Stage of Puberty and Readiness for Marriage

«وَإِذَا بَلَغَ الْأَطْفَالُ مِنكُمُ الْحُلُمَ فَلْيَسْتَأْذِنُوا كَمَا اسْتَأْذَنَ الَّذِينَ مِن قَبْلِهِمْ؛
“And when your children reach the age of puberty, let them seek permission [to enter your private spaces], just as those before them were required to do.” (Surah An-Nur, 24:59)

From the Qur’anic perspective, the onset of physical changes at puberty marks the beginning of adulthood and the end of childhood. From this point onward, children are no longer considered minors and should be raised and treated with the manners and expectations appropriate for adults. In this process, parents are the first and most responsible guides, who must be attentive to this important transition and provide the foundation for their children’s ethical and behavioral development.

In the Qur’an, the word “ḥulom” (حُلم) is derived from a root meaning “intellect” and is used metaphorically to indicate the stage of puberty – since puberty is often accompanied by a leap in reasoning and mental maturity. Some scholars also interpret ḥulom as “having dreams,” referring to the wet dreams experienced by adolescents, which serve as one of the physical signs of sexual maturity.

In a narration from Imam Jaʿfar al-Sadiq (peace be upon him), when asked about the point at which an orphan’s decisions become valid, he replied: «حتی یبلغ اشده، قال و ما اشده؟ قال الاحتلام؛  “When he reaches his full strength.” When further asked, “And what is that strength?” he said: “It is when he experiences a wet dream (i.e., becomes sexually mature).”

According to Islamic narrations, youth typically refer to the period from puberty until around the age of forty. In a hadith reported by Abu Basir from Imam al-Sadiq (a.s.), it is said:

«اذ بلغ العبد ثلاثا و ثلاثین سنة فقد بلغ اشده و اذا بلغ اربعین سنة فقد بلغ منتهاه فاذا ظعن فی احدی و اربعین فهو فی نقصان؛
“When a person reaches thirty-three years of age, he has attained his full strength. When he reaches forty, he has reached the peak of his power. But once he passes forty-one, he begins to decline.”

Islam’s Expectations of the Youth

Islam, recognizing the significant potential and capabilities of young people, seeks to guide them in three key areas – ethics, beliefs, and religious practices – and outlines specific responsibilities for them in each of these domains. In doing so, it provides a framework for both their worldly and spiritual life that aligns with the purpose of creation and leads them on the path toward eternal happiness.

The Holy Qur’an presents inspiring models of righteous youth – such as the Companions of the Cave (Ashab al-Kahf) and several young prophets – and through these stories, along with various ethical and educational lessons, it paints a vivid picture of the kind of noble character and conduct expected from young believers.

Below, we highlight some of the most important expectations that Islam holds for its youth.

1. Faith and God-Consciousness

Islam expects that young people, at the peak of their physical and spiritual strength, remain mindful of God and follow the path of taqwa (piety and God-consciousness). In this regard, the Prophet Muhammad (peace be upon him and his family) has a beautiful saying: « يُعْجِبُ رَبُّكَ مِنْ شَابٍّ لَيْسَتْ لَهُ صَبْوَةٌ ؛ “God is proud of a young person who does not fall into temptation.”

(Bihar al-Anwar, vol. 78)

In another hadith, the Prophet (peace be upon him and his family) said: «سبعه یظلهم الله یوم لا ظل إلا ظله… وشاب نشأ فی عبادة الله ؛ “Seven types of people will be under the shade of God’s mercy on a day when there will be no other shade… one of them is: a young person who grew up in the worship of God.”

2. Pursuit of Knowledge and Education

The Qur’an and the teachings of the infallible Imams (peace be upon them) place great emphasis on the pursuit of knowledge – especially for young people. The Prophet of Islam (peace be upon him and his family) made the acquisition of knowledge a duty for every Muslim and described those who seek knowledge as striving in the way of God. He also said: “Whoever dies while seeking knowledge has died a martyr.”

Education is also one of the main purposes of the prophets, and the Qur’an never equates the learned with the ignorant: «قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ؛ “Say: Are those who know equal to those who do not know?” (Surah Al Zumar 39:9)

The Qur’an considers the acquisition of knowledge a foundation for personal development and spiritual purification: «رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ؛ “Our Lord! Send among them a messenger from among themselves who will recite Your revelations to them, teach them the Book and wisdom, and purify them.” Qur’an 2:129)

Imam Ja’far al-Sadiq (peace be upon him) emphasized this point with a powerful statement: « َلستُ اُحِبُّ أن أرى الشّابَّ مِنكُم إلّا غاديا في حالَينِ : إمّا عالِما أو مُتَعَلِّما ، فإن لَم يَفعَلْ فَرَّطَ ، فإن فَرَّطَ ضَيَّعَ ، وإنْ ضَيَّعَ أثِمَ ، وإن أثِمَ سَكَنَ النارَ والذي بَعَثَ مُحمّدا بِالحَقِّ؛ “I do not like to see a young man from among you except in one of two states: either a scholar or a student. If he is not, then he has neglected [his duty]; and if he neglects, he wastes [his potential]; and if he wastes, he sins; and if he sins, he deserves the Fire. I swear by the One who sent Muhammad with the truth!”

In addition to advising youth to pursue knowledge, Islam also instructs parents and community leaders to prioritize educating young people: «علیکم بالأحداث، فإنهم أسرع إلی کل خیر؛ “Pay attention to the youth, for they are quicker to respond to every good.”

3. Not Neglecting Marriage

Marriage is one of the most beloved institutions to God and a tradition of the Prophet (peace be upon him and his family), through which half of one’s faith is protected. A young person in search of personal growth needs emotional and mental peace – something that marriage can provide.

The Qur’an does not overlook this vital matter and calls people to marriage in various ways: « وَأَنكِحُوا الْأَيَامَىٰ مِنكُمْ وَالصَّالِحِينَ مِنْ عِبَادِكُمْ وَإِمَائِكُمْ إِن يَكُونُوا فُقَرَاءَ يُغْنِهِمُ اللَّهُ مِن فَضْلِهِ وَاللَّهُ وَاسِعٌ عَلِيمٌ؛ “Marry off the single among you, and the righteous among your male and female servants. If they are poor, Allah will enrich them from His bounty, and Allah is All-Encompassing and Knowing.” (Surah Al Nur 24:32)

The Prophet (peace be upon him and his family) warned against remaining unmarried, saying: «شرارکم عزائبکم؛ “The worst among you are your bachelors.”

Islam assures families that financial concerns should not be a barrier to marriage, and the Qur’an clearly promises divine provision. Imam al-Sadiq (AS) also said: « الرزق مع النساء و العیال؛ “Sustenance comes with wives and children.”

4. Promoting Good and Resisting Corruption

One of the most important responsibilities of youth in Islam – especially during times of moral confusion and cultural challenges – is to promote good and uphold Islamic values, while actively resisting corruption.

Islam does not want young people to merely observe goodness; rather, they are to establish it – to be active, committed, and impactful. The Qur’an says: « الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ؛ “Those who, if We establish them in the land, perform prayer, give zakat, enjoin what is right, and forbid what is wrong.” (Surah Al Hajj 22:41)

Quran says a righteous young believer should carry the banner of values – at everywhere. They must not remain silent in the face of injustice or immorality but respond with wisdom and ethics.

They should strive to encourage good and discourage wrongdoing – and remain patient in facing challenges. This is beautifully illustrated in the wise words of Luqman to his son: « يَا بُنَيَّ أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنكَرِ وَاصْبِرْ عَلَىٰ مَا أَصَابَكَ إِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ؛ “O my son, establish prayer, enjoin what is right and forbid what is wrong, and be patient over what befalls you. Indeed, these are matters of strong determination.” (Surah Loqman 31:17)

Some of the major forms of corruption that Islam calls youth to actively resist include:

• Intellectual: doubts, religious confusion, spreading false ideologies
• Moral: unhealthy relationships, indecency, vanity
• Cultural: blind imitation of foreign cultures
• Social: injustice, corruption, oppression, hypocrisy
• Spiritual: heedlessness of God, materialism, religious laziness

To be continued in the next issue…