The essential stage in biological life, and the stage at which Islamic legal liability is assumed, is adolescence. On this subject, the specialists and researchers in education, psychology and sociology, have averred that it is the most important stage in life. How should we regard the state of adolescence?

When Islam directs the human being, it directs the kinetics of his being, emphasizing the elements of "practical anxiety" in his inner self. When God speaks of Adam as an example to humankind, He says: "And we had taken the covenant of Adam, but he forgot and We found in him no firm resolve" (Taha, 20:11 20:115). The discourse here is about Adam as an example, in his role as a person who does not possess the strong resolve of God's words: "The human being is created in haste, I will show you My signs, but ask Me not to hasten" (al Anbiya, 21:37); "And the human was ever hasty " (al Isra, 17:11); "Man was created weak" (al-Nisa, 4:28); "God is He who shaped you out of weakness" (al Rum, 30:54); and "Neither do 1 absolve myself of blame for the human self is prone to evil except that on which my Lord has bestowed His Mercy" (Yusuf, 12:53). We see, then, in more than one verse, that the emphasis is on the fact that, when created, the human being was not cast with monolithic strength, but that there are elements of weakness residing in his being.

When we study these elements of weakness, we see that they reside in the personality of the human being, just as we see the function of the positive instincts which he demonstrates during the course of his life in the inevitable situations to which his instincts propel him.

Moreover, there are the negative elements in the workings of the instincts impelling towards deviant things which mar human life when one loses balance and perspective. Thus , the human being stands between these two poles: the negative and the positive instincts, for which God (Exalted) emphasizes the intellect as an element among the elements of internal motivation ensuring the balance of perspective against desire.

ADOLESCENCE IS A NORMAL STATE

On contemplating in all of the above, we see adolescence as a normal state in the life of a person, being a condition to which one enters naturally. The process of physical growth begins with vague impulses, then places the person in an environment of rejection and revolution, propelling him to move from a stage of submissiveness and acquiescence to others, to one of realization of individuality and independence. This occurs without clear or proper guidelines for him to establish his individuality and independence.

The stage of adolescence is exactly like the balance between the waves of the sea. In the same manner, a person enters the second wave in a new being which prepares him to be another person, setting the rule for a new stage. The role of (adolescent) education is to prevent the person from being lost, because the influence of the instincts entails the awakening of revolution in the person, the examination of new horizons not yet understood. All this can cause the person to lose his balance of perspective, since he has not acquired the necessary experience on which he can rely to establish a balance.

THE ISLAMIC NURTURING OF THE ADOLESCENT

Islam encourages child rearing in the manner described in the following hadith: "Leave him free for seven years... discipline him for seven… and be his companion for seven". Instruction between 7-14 years of age determines how the person will move towards the right guiding principles by focusing on the inner person, the natural elements of his personality, until adolescence comes along in the fourteenth year, or thereabouts. When it does, there is subjection to established controls. From 14 to 20 years of age, supervision over the adolescent tendencies of the individual personality continues until the person behaves in a normal manner that takes the futuristic developments into consideration.

I do not wish to downplay the dangers of the stage of adolescence in the personality of the youth, but I do not perceive the issue as being as dangerous as claimed by some, except that it is compulsory that the nurturing at this stage be done in a manner whereby the child does not mature with restrictions which strangle him within himself, wrapping his mind and he becomes psychologically sick. Nor should he be given such total liberty that he takes absolute license, distancing himself from the balanced principles of human activities. Nurturing then must take place between the two extremes; there should be discipline without harshness and freedom without licentiousness.

ADOLESCENT MISBEHAVIOUR

The stage of adolescence is marked by lack of experience and incomplete maturity. Hence, we see many aspects of misbehavior. Does Islam provide any guidelines to correct adolescent misconduct and to protect it from the pitfalls?

Islam wants the parents to shepherd the spiritual aspect in the character of the child before he gets to the stage of adolescence. This may be done by accustoming the child to worship and by creating situations where he gradually becomes conscious of God. Islam has imbued the child with self-confidence, be it male or female, by giving it the right to be an independent and legally recognized entity. When the child reaches the age of mental maturity, when he can conduct his own affairs, Islam relieves him from his guardianship: "And test the orphans until, at adulthood, if you see maturity in them, then give them their property" (al-Nisa, 4:6)i.e., the guardianship of the elders is removed from a mentally mature boy or girl.

Maturity is a mental state stemming from the intelligent examination and contemplation of things, so that the person is able to behave in a proper, balanced manner, in the normal way that people conduct their affairs and relations. This means that adolescence is not an unnatural stage, rather merely a state by which the person goes from a stage of development to the stage of maturity.

ADOLESCENCE AND MATURITY

Islam makes a person legally liable at maturity, so that he has responsibilities both in negative and in positive conditions. This means that Islam does not treat the stage of adolescence as one where the person lets up on responsibilities and obligations. For adolescence may persist until the last stages of life. This implies that the workings of the instincts which influence the negative side of a person through internal or external factors remain forever with that person-from the time of puberty to the end of his life. We know that there are adolescents in their forties, fifties, or even sixties; maturity is not a clearly defined age, but rather a stage, the effects of which begin at puberty and the mental and physical influences of which continue with the progression in life of the person who undergoes the awakening of instincts, in one form or another.

COUNSEL AND GUIDANCE

Therefore, we must begin the work of spiritual, mental, and social instruction and all the other forms before puberty, so that we could prevent the conflict which the

youth faces when he is faced with any impulse which might arise at this stage. This nurturing must continue at every stage, and we must apply the principles of instruction and care in such a manner that this new person does not retain the concept of the former one with respect to the issues that will emerge later in life. We should not seek to constrain him within a closed mind, but rather to open his "thinking and spiritual" lungs to breathe the clear air of life.

MASTURBATION ...THE PERPETRATOR AND THE VICTIM

In order that we do not digress from the topic, the main matter that needs explanation in the light of the Shariah and the Islamic instructions is masturbation.

  Masturbation is forbidden, since Islam wants that sexual matters to be satisfied through spousal relations only. This is different from the negative situations where sexual relations occur purely as, a physical joining of the bodies bereft of any supporting spiritual relations. This is in addition to the negative impact on the psychological aspect as well as life as a whole.

 Thus, masturbation is forbidden in every way, shape, or form including the sexual imagination that leads to orgasm. But although this act is prohibited, we must understand the normal, natural circumstances that push pubescent boys and girls to indulge in this bad habit. For the call of impulse and passion, and the resorting to this practice as a habit intended to satisfy these impulses, make masturbation one of the easiest habits to acquire, especially under social pressures which prevent any interaction between man and woman outside the limits of permanent marriage. Another influencing factor is the economic pressure preventing the youth from early marriage; or the aspect of traditions which prevents the girl from preparing for an early marriage  , and similar factors placed by social restrictions.

Islam has welcomed early marriage, since marriage as a natural state that is far detached from the pitfalls which others have placed in its path, in terms of mental and social maturity, financial means… etc. Islam sees one of the benefits of marriage is to provide a means of satisfying the sexual appetite of man and woman. It recognizes that other issues may develop and grow with this bond, which may be nurtured in exactly the same way as in other relations.

 As for the problem of pregnancy and child rearing, adequate solutions are possible, on the realization that we live the problem outside of early marriage and inside it. Islam, however, emphasizes early marriage for youths, regards the dowry (mahr) as a mere formality and   focuses on making marriage easy in respect of the economic or financial requirements imposed by the community.

When we understand the general Islamic outlook, we can see that it is possible for students to marry and pursue their studies, to live in their parental homes or a single room which they rent while at university. They can live their life with the same ease that they live their life as students.

 We notice that social traditions that place economic and societal restrictions or iron curtains on marriage to the point where marriage is not embarked on  until one is in his thirties or later, while early marriage with all its problems is a basic solution in Islam to several problems.

From the Shiite   point of view, there is another solution, and that is "temporary marriage", or the "breakable contract", which may have certain reservations  on it, specifically in relation to virgins. With respect to widows and divorcees, however, there is no difficulty.

Islam does not regard the issue of sexual relations between the two genders for the purpose of satisfying the sexual appetite as a reprehensible contract, or that it assails the honor of a woman, for Islam regards sex as a natural need, in exactly the same way it does food and drink. When the human being wants to sate this carnal hunger by going to another human being it does not impugn the honor of that person. But, when we see sex only in light of the pitfalls which an air of excessive restriction create, then we go very far from the naturalness of sex.

Sex is a natural condition, indeed, and it is possible for a woman to seek the satisfaction of her impulses, in a natural manner, with a man with whom she reaches an agreement with in all candor. So, too, it is possible for a man to do this with candor, without any party hurting the other, since it is a practice allowed by God. If they cannot enter into permanent marriage, they will instead enter a temporary one according to Shariah guidelines, under certain social controls, and when society reaches a level where it is convinced of the validity of this marriage.

We may face the issue of the children born unexpectedly, in view of the fact that they are legitimate children. The problem stems from the fact that society may bar its youths every opportunity by which they can sate their hunger, and which drives them to masturbation, whether it realizes it or not.