The issue that has preoccupied my thoughts and captured my interest for more than a quarter of a century—up until now—is the problem of civilization and how to find practical solutions to it. Specifically, how to remove the contradiction between material success and moral decline, by which I mean the neglect or deterioration of values. I became deeply aware of this problem a long time ago, particularly when I arrived in Europe to pursue knowledge in 1930. I realized then that contemporary societies face highly complex and multifaceted problems.

Since it is expected from politicians to address these problems in all their diversity and multiplicity and strive to find suitable solutions for them, and intellectuals in advanced nations also have the right to engage with these issues, then it is even more imperative for both politicians and intellectuals in underdeveloped countries to dedicate increased attention to studying these problems within their societies and to exert themselves in finding appropriate solutions for them.

One of the critical mistakes and dangers that some Islamic countries have faced is that they have approached their problems and devised solutions based on the patterns and models that advanced nations used to solve their own challenges. While this approach is politically dangerous in terms of practical application, it is even more dangerous from a theoretical perspective, especially since theoretical foundations are what inspire the solutions that are implemented. The result is that our political reality remains confined by intellectual efforts that are unsuitable for our context, as they violate a fundamental principle of the philosophy of history.

We can bring this reality closer to the reader’s understanding by applying it at the level of individuals. It is universally accepted that the efforts and burdens that a fully grown man can endure cannot be borne by a small child or an elderly person. Likewise, societies also have their respective ages: a society in the prime of its youth can bear and produce as much as thriving civilizations do; a newly emerging society, however, does not yet have the strength to handle the same burdens as the first society; and a third society, which has grown old, cannot undertake major tasks because it has been overtaken by its own aging process.

If we translate these analogies into sociological terms, we can confidently state that the Islamic world today consists of human elements that still represent what we call “virgin humanity”—that is, humanity that has not yet entered a cycle of civilization. For this reason, it retains all its historical reserves, which fills it with optimism about its future.

At the same time, the Islamic world is also made up of human elements that played a significant civilizational role and illuminated humanity for centuries during their period of prosperity. However, these societies have experienced what all civilizations eventually face—they have aged and declined. Consequently, they may find themselves incapable of undertaking the same responsibilities that other more developed nations can, simply because they have reached an advanced stage of decline.

Thus, the primary problem—the root of all problems—that the Islamic world faces is the problem of civilization, from two perspectives: first, how can societies that are still in their “virgin” state enter a new civilizational cycle? And second, how can Islamic societies that have exited the stage of history re-enter a new phase of civilization?

If we accept these realities, then we must also consider the future of the Islamic world and how it can enter a new cycle of civilization. This issue, in essence, is the one to which I have devoted all my modest efforts for the past thirty years. There is no need for an extended discussion to affirm that Islamic thought has indeed provided solutions to the problems facing the Islamic world, as well as to the issues and challenges that modern humanity struggles with.

The Noble Quran has already provided solutions to these issues and challenges, and we must work in light of this truth. In terms of the social problems that humanity faces, the Quran has established a legal framework for social interactions, including marriage, cohabitation, divorce, and so forth. It has also laid down regulations for worldly affairs such as trade, buying, and selling. Furthermore, the Quran instills within our belief system the necessary dispositions that qualify us to implement these social laws, while also encouraging creativity and innovation.

The conclusions of my studies on this subject can be summarized in a set of key points, the most important of which is that civilization is not built by importing foreign civilizational products; rather, civilization itself produces its own cultural and material products. This leads us to the traditional question: what are the fundamental conditions for civilization in its essence? The answer, without unnecessary elaboration, is that civilization is built upon three essential elements: human beings, land, and time. If we examine these elements carefully, we can extract the meaning we seek.

But if these three elements are the necessary conditions for civilization, then why do civilizations not emerge in societies where these conditions are present? After all, the developing world contains the largest human population, the most fertile lands, and has just as much time as the nations that have established civilizations. And yet, civilizations like those in the leading nations do not exist there.

In my view, the reason for this is that these elements require an additional factor—one that is indispensable. This is the psychological factor, which some refer to as “belief,” while others call it “ideology.”

Thus, we are confronted with an undeniable truth: the essential conditions for civilization are already present. What is missing is action based on the principles of Islamic belief.

Islam alone is capable of restoring Muslims to the realm of a productive and creative civilization or introducing them into its domain. However, this is conditional upon Muslims considering this belief system as a vital and indispensable message. Nevertheless, belief alone cannot unleash human potential unless it is directed toward needs that are greater, nobler, and more significant than mere daily necessities.

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Taken from the Book: Scholars and Flags who Wrote in Islamic Awareness Kuwaiti Magazine.

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In our time, we mourn the unraveling of the values and virtuous behaviors that were once firmly rooted in Muslim societies. True, these societies were never angelic in conduct, nor were completely free from flaws and corruption. However, the overall prevailing norms were admirable. Wealth, honor, and lives were largely safeguarded in Islamic communities, where the authority of religion and conscience often outweighed that of laws and regulations. Traditions, often derived from the foundations of Sharia, had the authority of legal codes.

People's homes and shops were left open without locks, mosques thrived with worshippers, and endowments served the needy, addressing poverty, illness, education, marriage, and other societal needs.

This raises the question: Where are we today compared to the past?

The authority of conscience has now been sidelined, materialism has invaded our lives, and noble ethics have deteriorated alarmingly. What is the cause of this ailment? And what is the cure?

Widespread Ailments

We must highlight the ailments that have infiltrated educational institutions, invaded service sectors, and allowed bribery to spread across countless departments. Hypocrisy and immoral behaviors have become rampant.

The family unit stands on the brink of collapse. Alarming rates of spinsterhood and divorce are widespread, while the tales of abandoned and street children are distressing. I will not present statistics here, as they are readily available on official platforms for those interested.

We can, however, sorrowfully acknowledge the unraveling of the bonds of faith, which are the societal guarantees for upright conduct and indicators of a community's integrity. Scholars have dedicated works to encouraging their preservation.

When we describe this bleak reality, we are not saying that people have become completely corrupt, that evil prevails everywhere, or that there is no hope for reform. On the contrary, the cords of goodness remain intact. The seekers of Allah are countless, and the multitudes standing at the door of the Most Generous, hoping for His mercy and fearing His punishment, are still present.

Reviving Religious Sciences

The genius term “Revival of the Religious Sciences” coined by Abu Hamid Al-Ghazali (505 AH) was transformed from a concept into a behavioral program. The futile debates among different factions in study halls and research circles, which sometimes spilled into public life, led the Ummah into a maze of fruitless disputes.

Al-Ghazali sought to guide the Ummah toward aligning itself with the message of Islam, steering it away from theoretical debates on sciences that stimulate the mind but harden the heart. He aimed to integrate theoretical knowledge of worship with the practice of worship.

The science of Islamic theology became preoccupied with a mountain of quotations, analogies, and terminologies. Sheikh Muhammad Al-Ghazali described this by saying: “When you read the foundational books of Kalam (Islamic theology), you flip through long pages without finding more than sparse Ayahs or Hadiths scattered like isolated flowers in barren soil.” ⁽¹⁾

Even among scholars, disputes arose between Sufis and jurists. Dr. Mahmoud Qassem remarked that Jurisprudence and Sufism should have mingled, jurists should have embraced Sufism, and Sufis should have embraced jurisprudence. ⁽²⁾ However, the conflict revolved around status rather than a race to guide people to Allah.

Institutional and Individual Responsibilities

Transforming the course of nations takes decades or even centuries. Just as it is difficult to plunge nations into ruin overnight, it is equally challenging to restore them to the right path once they deviate from it.

The steps to restoration require multiple aspects and the involvement of various institutions—religious, economic, educational, and others. Additionally, individual efforts and initiatives to safeguard society from deviation or to bring it back to righteousness are essential. This duty is a personal obligation, as offering advice is a right every Muslim owes to their fellow Muslim. Commanding good has varying levels of responsibility, and one must fulfill at least one level according to their ability.

Steps Toward the Desired Restoration

Among the most important foundations to restore society to the right path:

First: Reinforcing the Six Pillars of Faith: The six pillars of faith have become weakened in society, starting with belief in Allah. It is essential to revive this belief so that Allah and His pleasure become greater in a person's mind than anything else. This is achieved by glorifying His symbols and being mindful of Him both in private and public. This is the essence of teaching Aqidah (Islamic creed), which aims to magnify Allah in the hearts of believers and reject whims and desires.

Next comes the other pillars: belief in the angels, who represent the perfect model of selfless creation. They wish only good for creation, do not compete for status, nor envy humans for their ranks. Despite their immense power, they do not become tyrannical, and their proximity to Allah does not lead to arrogance. They are the ones who supplicate: “Forgive those who repent and follow Your way and protect them from the punishment of Hellfire.” (Ghafir: 7) This is a model to emulate and embed in our lives as much as possible in sayings and actions.

Belief in the scriptures follows; they are the guiding lights to Allah, the fortresses against distorted thoughts, and the defenses against those corrupt truth and beautify falsehood.

Likewise, belief in the prophets, for their way is the only path to Allah. Belief in the Hereafter, considering it as both a destination and a point of departure, governs our actions and abstentions.

Belief in divine decree, both good and bad, ultimately fosters scientific thinking. This pillar seeks to mature human awareness about the significance of understanding that Allah has created everything with a measure—that is, with laws. Righteous conduct and virtuous policies, in line with these divine decrees, lead to a refined society and advanced civilization. Conversely, evil conduct and malicious policies result in societal decay and civilizational decline. ⁽³⁾ Clashing with Allah’s decrees results in misery and ruin.

Second: Reviving Education as a Moral Mission and Civilizational Project: Education is one of the most critical pillars for ensuring a return to righteousness. It is the tool for shaping minds and building awareness. Ignorant nations are vulnerable to cultural and economic penetration, transforming from active and productive entities to fragile and consuming ones.

An ignorant person does not grasp the value of things, making them akin to grazing livestock, consuming whatever comes their way. The cost of dealing with the consequences of their actions far exceeds the expense of educating them.

Society must create an environment that supports and motivates learning and innovation, instilling in individuals a love for education and a passion for knowledge. Nations that recognize education as a civilizational mission will always resist regression and defeat.

Third: Restoring the Four Pillars of Morality: Patience, Chastity, Courage, and Justice

• Patience: Leads a person to endure hardships, suppress anger, refrain from harm, and practice tolerance, gentleness, and deliberation without haste.
• Chastity: Encourages abstaining from immoral and vile acts, promotes modesty, and prevents indecency, stinginess, lying, backbiting, and gossiping.
• Courage: Fosters self-respect, noble ethics, generosity, and bravery.
• Justice: Ensures moderation in all moral traits, balancing between excess and deficiency. ⁽⁴⁾

In this way, morality becomes a fortress that guards against collapse and aids in revival and progress.

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(1) The Creed of a Muslim, by Muhammad Al-Ghazali, p. 12.
(2) Islamic Philosophy, Dr. Hamed Taher, p. 91.
(3) Objectives of Islamic Education, p. 230.
(4) Madarij As-Salikin (2/294).

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As 2025 begins, a new hope shines on the horizon—a golden opportunity for every family to reorganize their priorities, refine their values, and embark on a fresh journey toward achieving their goals. The family is the foundation upon which society is built and the driving force that leads the Ummah towards progress. When families engage in thoughtful and comprehensive planning, they plant the seeds of change that the Ummah needs to rise again and reclaim its glory.

When family members gather around the table for meaningful discussions, their dreams come together, and their ideas fertilize one another. Together, they can chart a roadmap that transforms the new year into a turning point. The cornerstone of this planning should be fostering behaviors rooted in strong morals and values. Let the dining table become a space for genuine connection, where inspiring stories are shared, and future plans are discussed with love and understanding. Such conversations sow compassion in hearts and strengthen family bonds. Parents, as the “first role models,” should exemplify honesty, altruism, and respectful behavior for their children to learn from.

On the economic front, the family plays a crucial role in promoting financial awareness and controlling consumption patterns. A practical starting point could be creating a transparent monthly budget, involving all family members in its design and implementation. Clear financial goals could include setting aside part of the income to support those in need or fund sustainable projects. This approach not only develops resource management skills but also instills values of responsibility and giving. Families can adopt new habits, such as reducing food waste or conserving energy, contributing to environmental and social awareness.

Knowledge is the bridge to transformation and the key to success. Families that make 2025 a year of continuous learning will have laid solid foundations for their members. Weekly time slots can be set aside for shared educational activities such as reading a book, attending an online course, or engaging in a science or art project. Families can also undertake creative group projects, such as planting a home garden or starting a family blog to share ideas and achievements. These activities foster teamwork and cultivate a sense of shared accomplishment.

On the cultural and civil level, strengthening connections with local and international communities broadens the family’s horizons. Families can participate in local cultural events that reinforce national identity or connect with Muslim families from other countries online to exchange cultures and experiences. Learning new languages is a practical step toward achieving this goal, opening doors for children to understand the diversity of the Muslim Ummah and interact with its people.

An essential aspect of family planning is nurturing spiritual growth. Clear objectives can be set to deepen faith, such as memorizing specific portions of the Quran, regularly attending congregational prayers, or reading an Islamic book that enhances spiritual understanding. Allocating time for reflection on Allah's blessings instills values of gratitude and contentment.

Planning should go beyond daily organization to include developing problem-solving and crisis management skills. Families can discuss life scenarios with their children to train them in making sound decisions and teach them how to respond to emergencies, whether health-related or domestic. This strengthens their ability to face challenges with confidence.

The impact of such planning extends beyond the family itself to become a building block for the Ummah. When every family instills values of responsibility, learning, and communication, it contributes to creating a cohesive society that thrives on creativity and hard work. A nation is but a reflection of its families, and a conscious family is the cornerstone of building great civilizations.

Let us make 2025 a year of genuine change. Start by dedicating time for a family meeting to discuss shared goals. Set up a board at home where everyone writes down their objectives and plans for the year. Track achievements regularly and celebrate every success, no matter how small. Change begins with small steps but leaves a profound impact. Let this year’s motto be inspired by Allah’s words: “Indeed, Allah will not change the condition of a people until they change what is in themselves.” (Ar-Ra'd: 11)

With this approach, 2025 will become a year where families flourish, the Ummah rises, and the shared dream of a better future becomes a reality.

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Chastity is a noble virtue that Islamic Sharia has always emphasized for both individuals and society. This emphasis ensures that individuals can live securely without disturbances and calamities, and that the Muslim community can also exist in peace and tranquility, free from the ethical issues that may arise from straying away from this virtuous conduct.

Hence, the importance of understanding the Prophet Muhammad's (peace be upon him) saying: “I have only been sent to perfect noble character,” becomes clear. The Prophet, as an exemplary role model, is the ideal figure that the entire Ummah, both individuals and communities, should follow and immitate. From this standpoint, chastity as an Islamic virtue, when practiced, provides the Muslim with tranquility within his home and family, not to mention the societal benefits that arise from the widespread practice of chastity among its members and acting according to its requirements in their daily lives.

Given the good and beneficial outcomes of chastity, we wish to take a careful pause to elucidate the importance of chastity and its impact on our communities, which have begun to witness the spread of Western behaviors and ethical problems in this era of openness to everything new without placing limits or restrictions. Therefore, it is essential to clarify the means that help us embody the virtue of chastity correctly as our noble religion commands. Some of these means that reinforce chastity in the hearts of individuals and communities are as follows:

1. Faith and the Consciousness of Allah:

One of the strongest aids for an individual to maintain chastity is being aware that Allah is ever watching, fearing to be seen by Him in a state of disobedience, and believing in Allah's attributes and His perfection, knowing that nothing is hidden from Him. Allah says, “He knows that which deceives the eyes and what the breasts conceal.” (Ghafir: 19)

2. Enhancing Personal Awareness:

This can be achieved by reading the stories of the righteous, especially those that depict examples of the pious Salaf dealing with temptations and their adherence to the value of chastity, avoiding places of temptation and bad company.

3. Mosques and Religious Lessons:

Mosques and religious lessons play a significant role in guiding youth towards the importance of chastity and adherence to Islamic manners through sermons and lessons that remind them of the forgotten meanings due to daily life preoccupations, such as the importance of self-discipline and avoiding temptations and desires.

4. Family Awareness:

The family is the foundation of upbringing and purification. Therefore, educators must focus on the meanings of chastity and adherence to Islamic commands. Parents should strive to be role models in their commitment to these means so that their children can see them embodied before their eyes. Many behavioral deviations in our societies have an evident cause, which is the neglect of parents in embodying chastity in themselves, let alone teaching it to their children.

5. Attention to Schools and Education:

Particularly in teaching the young generation the value of time and utilizing it in beneficial ways, emphasizing engagement in significant matters and avoiding trivialities, self-monitoring by refining the prevalent materialistic and consumeristic tendencies, and not following what is popular or demanded by the masses.

6. Community Monitoring:

This is represented by maintaining the practice of enjoining good and forbidding evil, which is the secret of the Muslim community's excellence. Allah the Almighty says, “You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.” (Aal Imran: 110) This includes media monitoring of what promotes behavioral deviations or ideas contrary to Islamic ethics and manners, and organizing awareness courses for youth about the dangers of moral decay.

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It draws the attention of our young people today, who are dazzled by the quick wealth accumulated by some trivial individuals on social media. This wealth promote moral bankruptcy and cultural and spiritual emptiness among the world's populations, paving the way for future control over them. The People's Republic of China is diligently working towards global leadership and has plans to undermine the awareness of people sitting on vast, untapped resources. These people must be numbed so that their resources can be easily seized. A platform like TikTok, created by China, serves this purpose cunningly and effectively. It is no coincidence that the United States has banned its use on American soil.

The Philosophy of Making a Living

You are not free to earn money by any means available; it is your sustenance that Allah has decreed for you and guaranteed its delivery to you. All you, as a Muslim, must do is strive and seek it gracefully, as the Prophet Muhammad (peace be upon him) stated. This means to seek one's sustenance from permissible sources in a beautiful manner, with piety and optimism. This transforms the worry and effort of earning a living into an enjoyable activity akin to entertainment. This has been the practice of Muslim societies through the ages and continues to be the natural disposition in many areas that have remained pure and uncorrupted.

Today, some people exhibit a reckless defiance against Allah, not considering the consequences. They feel secure from His plans and His severe punishment. They have not given Allah His due regard and do not fear His wrath.

Earning abundant wealth through trivial talk and blatant moral degradation in public to gain fame and money from people is not limited to socially on individuals with weak conscious, who have chosen to waste their lives on fleeting pleasures without considering their permissibility. Influential entities in Algeria, who enjoy authority, have shown us that they oversee these destructive activities without feeling any sense of responsibility or guilt for the dire consequences these adventures have on the system of values prevailing within our Muslim societies, both immediately and in the long term.

Other Consequences

In this context, a couple from Kabylia region celebrated a holiday, a while ago, in a foreign style with a cake and candles. They lit the candles with a 1,000 dinar note, symbolizing their complaint about the high cost of living and the fall of the dinar value. Perhaps they intended to convey a political message through the video they posted about the celebration, but they misrepresented themselves with this disgraceful act.

What concerns us about this incident is that the authorities swiftly arrested the couple and brought them to justice for committing the crime of insulting national symbols—the currency. In contrast, the Algerian authorities did not take such strict measures against another recent incident of equal severity, which went viral on social media. This involved unknown individuals and well-known television personalities who glorify the military ruler in Algeria. They gathered one day in a district to hold a “fantasy” wedding for a well-known village fool, making him famous for being a comedian!

What struck me about this wedding is that these individuals, who entered the city from various parts of the country, were no less foolish than their friend. Their antics were widely shared on the infamous platform, saying that some representatives of “civil society” attended this party. This ridiculous spectacle, which could harm society, involved throwing handfuls of banknotes at the groom and tying 2,000 dinar notes, the largest currency issued by the Algerian bank since independence, to his henna-stained fingers. This currency bears the image of the six martyrs who initiated the glorious liberation revolution.

The incident passed as if nothing had happened, or as if the play was staged in the heart of Algeria to send a message to the new generation that immorality, recklessness, and frivolity are paths to “success”—a success measured by material wealth gathered without proper economic efforts. It is noteworthy that this young man, mocked for his ugly appearance and obscene speech, was a social outcast, an alcoholic, and was often rejected by his family. His story gained traction after repeated visits by Gendarmerie Nationale to his home for unofficial reasons. Subsequently, individuals, possibly motivated by entertainment and financial gain on TikTok, promoted him. However, these incidents took on an organized character, protected from legal pursuit despite the public violations, punishable by law.

These are not isolated incidents, but governors appointed by presidential decrees in significant administrative regions of western Algeria also show a keen interest in trivialities during their professional duties. They deliberately issue video clips showing themselves with clueless individuals, distinguished by something that raise strangeness laughter, to present them as role models or at least to occupy people's attention on social media with meaningless content.

Religious Deception

Trivialities are not limited to harming national symbols, which authorities must protect. Even religion, the holiest of holies for Algerians, is not spared. Obsessing over minor contentious issues and advocating for their implementation, even if they are disliked or forbidden, has become a hallmark of a group of people vainly trying to alter fundamental principles. They resort to raising peripheral issues that distinguish them within society, engaging some, repelling others, and making others mock what they see and hear.

There are justified suspicions about these people, as their trivialities raise objective questions. Their skepticism about the legitimacy of the legal profession and judicial officers, without pointing fingers at judges who form the backbone of the judicial system to avoid conflict with those in power, is strange. The excessive spreading of legs in prayer rows in a repugnant manner, while being lenient in inciting discord and hatred among their compatriots under the guise of correcting beliefs, is a stark contradiction in this methodology.

Their sharp tongues, stingy with goodness, revealed their true intentions when their hypocrisy, revealing their true nature, insulted the martyr Ismail Haniyeh after his assassination in Tehran, saying, “Good riddance.” By supporting the Zionists and Arab traitor rulers, they demonstrated their disdain for the nation's religious heritage. What is astonishing is that they do not urge Muslims to defend Al-Aqsa Mosque or call the nation to mobilize or denounce the Zionist occupiers!

The saying “every cloud has a silver lining” fits here. These extremist behaviors under the banner of “Salafism” opened the door for scholars and students to review the historical development of Islamic jurisprudence, especially during the period when Muhammad bin Abdul-Wahhab (1115-1206 AH / 1703-1792 AD) appeared. The astute among them concluded that Wahhabism, if generously judged, was merely a reform movement in its time and place, and its later offshoots are not related to it. Rather, “political Wahhabism” is a British trademark, with suspicious manifestations in Saudi Arabia, Yemen, and Libya to this day. These offshoots, once in power, did not hesitate to wield swords against Muslims in various regions. This is another tragic story in the nation's life that deserves a thorough examination.

Disproportionate Comparison

To compare despite the difference in scale, the CIA wanted Americans to be preoccupied with UFOs and to turn them into a source of scientific, literary, and cinematic fantasy while the space race was at its peak during the Cold War. The United States was secretly developing its missile program, and people had to see flying ghosts to let their imagination run wild. History has preserved an admirable story about the Nazi Werner von Braun (1912-1977), who was under the watchful eye of the U.S. Army after Germany's defeat in World War II. The Americans soon realized they had captured a rare war prize, valuing him for his deep knowledge of space physics, which Adolf Hitler had relied on in his war. The United States capitalized on this mind, granting him citizenship and all necessary resources to benefit from his expertise in missile production, achieving their desired results. He died, known as the father of missile technology in the greatest country in contemporary history.

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