The respectability of human rights begins with the way that society treats its children. Children's rights in Islam are not separated from human rights because children are the future generation. Our children are trust and assets for us from God. Furthermore, it is mentioned in the Eighteenth Chapter of the Quran (Surah Al-Kahf), verse 46 that children are an adornment of the worldly life.

The religion of Islam pays special attention to the rights of children and to the worthy manner to raise them. As the Prophet (PBUH) of Islam has asserted: "There are as many rights of children necessary upon parents as there are rights of parents necessary upon children."

It is worth mentioning that in this article, by children's rights in Islam we mean their rights over their parents. Admittedly, rights and duties are inter-related between parents and children, and children's rights in Islam are the duty of parents.

Accordingly, to fulfill children's rights in Islam, some parental obligations through specific guidelines are specified. Following guidelines are parental duties towards children (as the Child's Rights) in some specific ages:

Children's Rights in Islam:

1. Upbringing and Hygiene of Fetus (Before conception and during pregnancy)

Children's rights in Islam begin before conception and will continue during pregnancy. In this period, thoughts, actions, and nutrition of the parents (especially the mother) have an impact on the spirit, essence, character, and health of the unborn child; the child is like an organ of the mother and obtains all the necessary factors of development from her.

Emotional and respectful relations between parents and also mental relaxation of the mother are significant in this stage. Peace of mind has been affected by feeling assured in life.

Moreover, a healthy relationship between parents and a strong physical attraction is beneficial to conceive a pure and good child, while fear and worry will have negative consequences on the child.

One of the effective ways, to attain peace and confidence, is the remembrance of God [i].  

Therefore, the mother should try her best to keep herself occupied with religious acts such as reading Quran, praying, and staying away from fruitless activities that will not benefit her or the child growing inside her. 

On the other hand, the food individual eats not only has a high impact on the physical aspect of a person but on the nonphysical part as well. Some foods have also been recommended explicitly by Islamic teachings for a healthy, beautiful, and virtuous child. For instance, it is narrated from Prophet Muhammad (PBUH&HP): “Eating pomegranate is a cause of increased sperm production for men and makes the child beautiful and healthy as well” [1].

Another Hadith from Imam Sadeq (AS) narrates that “Anyone who eats quince on an empty stomach, the source of his seed production (sperm) becomes pure and healthy, and his child will be beautiful and decent” [2].

It is important to note that many acts are not recommended during conception:

Prophet Muhammad (PBUH&HP) said: “Speaking during the actual act, leads to confusion in the child” [3]. And: “Making love when the man is muhtalim (i.e., become in the state of Janabat [ii] during his sleep) and before doing ablution (Wudu or Ghusl), as this results in the child becoming insane” [4].

The above narrations and recommendations are just some of these factors that may affect the conceived child. It is notable that many factors contribute to the physical and psychological make-up of the child, such as inherited characteristics, geographical terms, and social status, etc. Giving charity, reciting the Quran, and praying are strictly effective to avert possible negative consequences.

2.The recitation of The Call to Prayer (Adhan and Iqama) in the ear of a newborn (At birth)

In the earliest time possible, a newborn child should hear the remembrance (Zikr) of Allah upon his/her arrival into this world. Adhan should be said in the right ear, and Iqama should be said in the left one by a competent person such as the father [iii] [5].

Notes:
[i] “Those who have faith and whose hearts find rest in the remembrance of Allah.’ Behold! The hearts find rest in Allah’s remembrance!” (13:28)

[ii] "Janabat" is a ritual impurity caused by the discharge of semen or by sexual intercourse, and the person on whom ghusl janabat becomes wajib is known as "junub" [6].

[iii] Prophet Muhammad (PBUH&HP) said: “Whenever you had a newborn boy or girl, say Adhan to his or her right ear and also say Iqamah in the left ear. So the Satan will not harm the baby". 

References:

1. Wasāil ash-Shī~a, vol. 25, p. 104, no. 31499
2. Biĥār al-Anwār, vol. 81, p.101.
3. Al-Khisal, p.520.
4. lal al-sharayi, p.514. 
5. Tuhaf al-'uqul. p. 13.
6. Sayyid Muhammad Rizvi, Marriage and Morals in Islam, p. 64.

The women's rights in Islam include their right as wives in the marital relationship as well. In Islam, marriage is not confined to satisfying physical and emotional needs. There are many verses, stories, and narrations speaking about different aspects of marriage, including the mutual rights that the couple has over one another.

In this article, the rights of the wife over her husband have been summarized into the following two categories of financial and non-financial. It is noteworthy that this classification is embedded neither in the Quran nor the narrations and therefore, other classifications from other perspectives are also possible.

Financial Rights of Women as Wives

It is obligatory for a man to pay marriage portion (Sedaq) to his spouse as one of the most significant women's rights in Islam. The marriage portion is, by definition, a property which a husband gives his spouse upon marriage. This mandatory payment whether in the form of money or possession is upon husband until the time he fulfills it.

In due course, his wife has the right to either ask for or forgo it. In the case of forgoing, the husband is no longer required to fulfill this duty. Interestingly, in contrast with the idea which regards marriage portion as a price for a woman, a marriage without a fixed marriage portion is also correct [1].

But, how much should the marriage portion be? Islam has not specified the exact amount of the marriage portion. However, the amount of five hundred silver coins (Derham), which is equal to today’s $724.5 [i], fixed by the Prophet (PBUH&HP) for his wives and daughters is an encouraged model for Muslims. On account of this, it has been recommended that the marriage portion doesn’t exceed this fixed amount. Nevertheless, any amount of marriage portion that both parties agree upon is allowed by Islam [2].

Furthermore, a man is financially obligated to pay for the living expenses of his spouse (Nafaqah) including food, clothes, shelter, living necessities and the things that a wife usually needs in her life [3]. It makes no differences in this duty of the husband, whether his spouse earns money out of work or not, since she is not required to provide for the family [4].

As for the woman’s property, her husband also doesn’t have the right to take the outcome of her efforts into his possession [5]. Even if the wife asks wages for her works inside the house, the husband is supposed to pay, due to the Islamic laws [6]. God has underscored this supportive role of the men in the Quran as follows: “Men are the protectors and maintainers of women… (4:34)”

However, the man is responsible for arranging the comfort of his spouse as long as she does not disobey his legal demands [7]. Moreover, it makes no sense whatsoever to take the duty of providing the sustenance of the family as the sign of superiority of the man over his spouse [8].

When the husband dies his spouse inherits from him as well. According to the Islamic rules of inheritance, the woman is entitled to one-fourth of her spouse’s property in the case that he leaves no child as heir. But, if her spouse has any children, she is just entitled to one-eighth of her spouse’s property [9]. However, this topic in different cases includes some details which have been elaborated in the judicial sources.

Non-financial Women's Rights in Islam as Wives

The second type of women's rights in Islam concerns the moral rights of the wife. Our infallible Imams (A.S) reportedly advised their followers to be kind and respectful toward their wives and treat them gently. Prophet Muhammad (PBUH&HP) says: “The best of you are the ones who treat their family the best, and I am the best of you towards my family.” [10]

He, also, on various occasions recommended his companions to help their wives in the household chores and outlined many rewards for them regarding this act [11]. When some people inquired from him about the rights of a wife over her husband, he answered: “He should overlook her minor faults, and if she commits a major mistake then he should forgive her.” [12]

Imam Sajjad (A.S) has beautifully described women's rights in Islam and men’s moral duties toward their wives by demonstrating the blessings which God grants them through marriage: “The right of your wife is that you know that God has made her a repose and comfort for you; you should know that she is God’s favor towards you, so you should honor her and treat her gently.”[12]

Notes:
[i] This amount has been calculated based on the price of silver on 11th of November 2016. It may need further modification in future.  

References:

1. Islamic View on Human Rights: Viewpoints of Iranian Scholar.
2. wifes right
3. Ali Ibn Hussein Zaynul Abidin, A commentary on Imam Sajjad’s “The Treaties of Rights,” translated by Ali Peiravi, Ansariyan Publication.
4. Islamic View on Human Rights: Viewpoints of Iranian Scholar; this book is available at https://www.al-islam.org/.
5. Makarem Shirazi, Naser, 180 Questions Enquiries about Islam, translated by Shahnawaz Mahdavi, vol. 1.
6. Khorasani, Hussein Vahid, Islamic Laws, Create Space Independent Publishing, 2014, p. 393.
7. Hussein, Jamila, Islam, Federation Press, 2011, p. 109.
8. Kamrava, Mehran, The New Voice of Islam: Rethinking Politic and Modernity: a Reader, University of California, 2006, p. 163.
9. Shabir Khan, Muhammad, Status of Women in Islam, APH Publishing, 1996, p. 50.
10. Ali Ibn Hussein Zaynul Abidin, A commentary on Imam Sajjad’s “The Treaties of Rights”, translated by Ali Peiravi, Ansariyan Publication.
11. Javadi Amoli, Abdollah, Mafatih al-Hayat, Asra, 2012, p. 257.
12. Rizvi, Athar Hussein, Islamic Marriage, World Islamic Network.
13. Ali Ibn Hussein Zaynul Abidin, As-Sahifa Al-Kamilah Al-Sajjadiyya, Muhammadi Trust of Great Britain and Northern Ireland.