Where should our youth go when sectarian and ideological divisions rage across the Islamic landscape, leaving no space unmarked by clashes and competition? Where does this leave the new generation? And is there a way out of this harrowing turmoil? This is a question that elders must ask themselves before neglect and disregard consign them to oblivion. To our scholars, jurists, thinkers, leaders of thought, jurisprudence, opinion, heads of groups, parties, and institutions—we call upon you!

We no longer see any end or purpose to this artificial conflict; does anyone have a vision for a wise approach to this crisis? The youth are crying out for help, bearing the weight of lost hopes, crushed dreams, and the trampling of their ambitious visions, hurt and wounded in the wake of revolutions that promised so much. This is happening because your roles are absent!

Preserving Truth to Avoid Conflict

Do not hold the Quranic discourse accountable for your own entanglements, which have dragged an entire generation into turbulent waters. The Quran simply directed us to handle ambiguous verses by referring them back to clear and firm ones, preventing misinterpretations stemming from unstable souls: "It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those firm in knowledge say, 'We believe in it. All [of it] is from our Lord.' And no one will be reminded except those of understanding." (Aal Imran: 7)

Whether we say that the precise verses are fewer than the ambiguous, or whether we say that they comprise most of the Book, their very status as "the foundation of the Book" guarantees that the Quran, in both its clear and ambiguous verses, is guidance and clarification. Therefore, any conflict or disagreement does not arise from the Quranic message, for the Quran, as described by Allah, is "And We have sent down to you the Book as clarification for all things and guidance and mercy and good tidings for the Muslims." (An-Nahl: 89) The fault lies within us, as truth remains unblemished and untouched.

Exonerating Islamic Jurisprudence from the Roots of Conflict

As for the vast and noble Islamic jurisprudence, despite its wide scope and diverse opinions, despite the schools of thought based on this diversity, there is no room within it for division and discord. Scholars have long distinguished between mere differences of opinion and discord, favoring the former while condemning the latter.

The true challenge lies in that if one undertakes a long journey through the ocean of Islamic jurisprudence, exploring its schools, sources, and approaches, one will find nothing encouraging division or fragmentation. This is because differences in jurisprudence arise from natural and realistic factors, free from personal whims or desires. These factors include sources, temperaments, and lofty objectives. The sources of jurisprudence may lead to differing opinions on secondary rulings but not on the fundamentals of faith.

As for temperaments, the Quran acknowledges a fundamental truth about creation: "And they will not cease to differ. Except whom your Lord has given mercy, and for that He created them." (Hud: 118-119) This diversity, as Shatibi and others have noted, is by design. When differences remain within the bounds of secondary issues, they are among those upon whom Allah has bestowed mercy. And as for the purpose, it is to fulfill the comprehensive nature of Sharia, the universality of Islam, and the preservation of its teachings. This diversity in views and opinions lends the system flexibility and adaptability, as long as the differences do not encroach upon matters of faith, fixed truths, or those core beliefs known necessarily in Islam.

Effective Management of Differences as Means to Unity

Undoubtedly, managing differences stems from a cultural foundation rooted in the principles and ethics of jurisprudential disagreement. The turmoil seen in our contemporary lives and our academic, political, and advocacy activities cannot be attributed to these principles. This disturbance results from either a lack of understanding or lack of sincerity; no text or truth can produce instability.

If we sincerely believe in the above truth, it serves as the starting point for wise management of differences, achieving the essential minimum of Islamic unity and putting an end to conflicts among allies and friends. However, this belief alone is insufficient unless the foundational principles are solid and purposeful.

Principles of Managing Differences

Firstly, we must renew our faith in a way that revives sincerity and devotion, cleansing our hearts of the hidden desires and ambitions that distort public service. Public work easily becomes entangled with narrow partisan interests, which often align with personal interests connected to factions, groups, or parties. Hence, Quranic guidance consistently warns believers of selfish motives in public service. For instance, at the outset of the command to strive, when some asked about the spoils, the response was meant to curb any thought of personal gain: "They ask you, [O Muhammad], about the bounties [of war]. Say, “The [decision concerning] bounties is for Allah and the Messenger.” So fear Allah and amend that which is between you and obey Allah and His Messenger.'" (Al-Anfal: 1)

Secondly, we must draw a clear distinction between fixed principles and flexible issues, fostering a balanced approach. The mixing of fixed principles, which are beyond dispute, with flexible issues where differences are allowed is a frequent source of confusion. Here, the role of righteous scholars and experienced experts is crucial in defining and promoting knowledge of these constants, ensuring that they are not distorted by the ignorant or the malicious.

We must also establish a set of scientific and ethical guidelines for handling flexible issues, ensuring that differences enrich the landscape with diverse views that meet a wide range of needs and objectives, while also avoiding behavioral backlash from differing opinions.

Similarly, we must differentiate between rulings derived from religious texts and those relating to practical, worldly matters. Religious rulings come from the sources of Sharia, while other issues stem from reason and human experience. For this reason, the Companions were careful to distinguish between these two aspects when engaging in consultation and decision-making.

Furthermore, it is essential to separate our stance on a particular opinion from our stance on the person holding it. A view may be flawed without its proponent being a sinner. The opinion may require refutation without necessitating a breach in the relationship with its holder. Indeed, it is even accepted that a statement may be disbelief without the necessity of deeming the one who holds it as a disbeliever. This distinction prevents the aggression that often accompanies differing opinions.

Above all, there must be clear boundaries that no disagreement can cross, regardless of its severity. For instance, forming alliances with Islam's adversaries against other Muslims is a red line. Throughout history, and even in contemporary times, the Ummah has suffered numerous calamities due to this. Many who associate with Islamic activism, even jihad, continue to justify this error, making it crucial to form scholarly circles for adjudicating these matters.

In this regard, we should strive to expand the scope of shared values and emphasize respect for these commonalities. The Quran has taught us this; despite the intense conflict with the People of the Book, the Quran emphasizes shared values in multiple Surahs to pave the way for constructive dialogue.

This leads to the need for constructive dialogue, rooted in shared values, and wise consultation, with well-defined mechanisms ensuring effective performance and sound outcomes. The role of institutions and structured organizational work is to ensure that disagreements become merely one step in a decision-making process, with every opinion and perspective placed on its rightful path.

We face a major challenge and an array of threats capable of our destruction a thousand times over if we fail in this critical area. We are approaching a profound civilizational shift that will reshape the world, as the global human landscape is visibly turbulent, heralding tremendous transformations. In such times, the tools for managing differences are an urgent necessity.

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• Youth throughout history have had the greatest role in facing the dangers to our Ummah and achieving its historical victories.
• The struggle with the enemy is civilizational, between two contrasting systems, which necessitates the development of our Islamic project.
• The path to the revival of the Islamic Ummah requires strong hands and insightful vision, dedicated to Allah.

Youth in every nation are the backbone of its renaissance, the secret of its strength, and the determination of its path. They are looked upon when times get tough, and they are the hope on which nations rely. In every situation, they bear the burden of learning from past lessons, meeting present challenges, and shaping the future. This is their role in leading and rising nations, as well as in struggling nations rising from the ruins of a harsh past. In times of historical decline and the search for future paths, their burden is even greater.

Throughout history, youth have played the greatest role in facing the dangers to our Ummah and achieving its historical victories. They were the majority of the fighting force on the day of Badr, took the initiative to meet the enemy at Uhud, and led the Islamic conquests in the East and West. Muhammad ibn al-Qasim led the conquest of Sindh, Qutayba ibn Muslim led the conquest of Turkestan, and Mahmud of Ghazni was in his thirties when he began his campaign to conquer India.

Salahuddin Al-Ayyubi was 32 when he ruled Egypt and started preparing for the liberation from the Crusaders. Qutuz and Baibars were young when they won the Battle of Ain Jalut and ended the Mongol threat that endangered the world. Muhammad Al-Fatih was not yet 20 when he ascended the Ottoman throne, and two years later, he conquered Constantinople, which had resisted conquest for centuries.

Today, the afflicted peoples of our Ummah still place their hopes on their youth to lift them out of prolonged hardship and deep disgrace. Observing our current reality, one can hope for those expectations to be met. The youth of Palestine give us hope that victory is possible and near, in Allah’s will.

Conditions for Victory

An examination of history and the present necessitates certain conditions to achieve these hopes:

First: The realization in the minds and hearts of the victorious generation of the truth that our enemies have long tried to obscure: the core of our battle is our faith. The essence of victory lies in our awareness of this truth and our efforts to match it with intellectual, spiritual, and practical readiness.

We see Zionist leaders and their state affirm their distorted Torah foundations and false Talmudic premises openly and without hesitation. Western leaders also affirm them, sometimes subtly and other times plainly. Their actions clearly reflect these beliefs.

Understanding the motivations behind the enormous crimes and genocides they commit in Gaza, the West Bank, Lebanon, and throughout their history is impossible without understanding these religious myths that the state of Israel was founded upon, as warned by the French Muslim thinker Roger Garaudy. These distorted religious texts incite the killing of women and children, and are enacted by their current government led by Benjamin Netanyahu, which includes ministers who take pride in their bloody ideologies.

For instance, Amihai Eliyahu, the Minister of Heritage, called for the extermination of the people of Gaza with a nuclear bomb. National Security Minister Itamar Ben-Gvir, a follower of the infamous Rabbi Meir Kahane, founder of the extremist Kach movement, praises the perpetrator of the Hebron mosque massacre, Baruch Goldstein, calling him a “hero,” hanging his picture on his home wall. Finance Minister Bezalel Smotrich denies the existence of a Palestinian people altogether, claiming it was invented a hundred years ago to fight the Zionist project in the land of “Israel.” He arrogantly declares the necessity of expanding their state to include the “Greater Israel” as “allegedly” promised in the Torah.

Religious beliefs were not far from American presidents, who were influenced by Evangelical Zionism, which views the existence of “Israel” and its support as essential for the return of Jesus Christ.

Achieving the desired victory requires understanding the enemy’s essence, motivations, and plans, which will only happen by comprehending their religious drives and preparing suitable countermeasures; “And Allah is most knowing of your enemies. And sufficient is Allah as an ally, and sufficient is Allah as a helper.” (An-Nisa: 45)

Developing the Islamic Project

Second: Recognizing that the struggle with the enemy is a civilizational conflict between two contrasting systems. This necessitates developing our Islamic project in its political, economic, and intellectual aspects, and possessing equivalent scientific and technological foundations. We must acknowledge the enemy's scientific and technological lead and find ways to surpass it, employing it for the benefit of humanity and saving the world from a bleak future controlled by an aggressive system that holds the means to its destruction with its nuclear capabilities. These capabilities are already threatening the world, coupled with their hostility towards others and readiness to annihilate them to maintain their superiority and dominance.

This also entails the necessity of generational solidarity in the path of change; youth and elders must unite. The discord and disconnect between generations must end, and youth must not be incited to belittle the first generation of dawah carriers and path pioneers. Achieving the enemy's goal of creating a generation disconnected from its history, rich with lessons and experiences, must be avoided.

Our history is filled with exemplary elderly leaders who led the Ummah to glory and pride. The devil did not sow discord regarding their status and significant roles. Starting with the two sheikhs, Abu Bakr and Umar, and passing through Musa bin Nusayr, who was nearing eighty when he completed the conquest of Africa and moved towards Andalusia. Yusuf bin Tashfin was also nearing eighty when he won the Battle of Zallaqa, saving Andalusia in 479 AH. He continued his honorable jihad until he was nearly a hundred at his death. This legacy extends to Ahmad Yassin and others.

Third: The advocacy role of the best Ummah brought forth for mankind is immense. It is not confined to a specific group or team, nor can it be carried solely by a leading elite without the support of the masses and the supportive popular bases. Youth groups alone cannot bear it without the guidance of elders and teachers hardened by life, shaped by experiences, and driven by the ambition to pass on this legacy to promising young generations. This must be done in a spirit that embodies the blessed divine revelation, the righteous prophetic method, and the ongoing divine and universal laws.

Fourth: The path to reviving the Ummah requires strong hands and insightful vision from those troubled by the remembrance of the Hereafter, dedicating their efforts to Allah; “And remember Our servants, Abraham, Isaac, and Jacob—those of strength and [religious] vision. Indeed, We chose them for an exclusive quality: remembrance of the home [of the Hereafter].” (Sad: 45-46) This path is paved through the deceit of night and day and the forces of arrogance and oppression, yet it is the only path to salvation in this world from the evil machinations of enemies we have seen firsthand, and salvation in the Hereafter from Allah's judgment, who entrusted us with His religion and the legacy of His Prophet; “And We had already destroyed generations before you when they wronged, and their messengers had come to them with clear proofs, but they were not to believe. Thus do We recompense the criminal people. Then We made you successors in the land after them so that We may observe how you will do.” (Yunus: 13-14)

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The world today is experiencing rapid and unprecedented changes in all fields, from technology to the economy and politics. Never before has the world witnessed such a diverse range of generations living, working, and interacting together. While this diversity was considered natural in the past, it now presents a significant challenge, with the gap between generations widening day by day.

The generation gap refers to a set of differences in values, interests, expectations, and behaviors between successive generations. These differences often arise due to cultural, social, and technological changes over time, which affect each generation differently.

Today’s Generations

1. The Silent Generation (1928-1946) This generation grew up during World War II and the Great Depression, instilling values such as discipline, hard work, and loyalty. They tend to follow rules and respect traditions.
2. Baby Boomers (1946-1964) This generation experienced economic and social prosperity, focusing on career success and self-fulfillment. They are known for their ambition and competitiveness.
3. Generation X (1965-1980) Growing up during significant social and economic transformations, this generation is more flexible and adaptable to change. They value independence, entrepreneurship, and seek work-life balance.
4. Millennials (1981-1996) The first digital generation, growing up in the age of technology and communication. They are highly connected, seek meaningful work, and are concerned with social issues.
5. Generation Z (1997-2012) The most technologically connected generation, born during the technological boom. They are diverse, innovative, and seek unique experiences.

Causes of the Generation Gap

Technological Development: One of the primary causes of the generation gap is technological advancement. Younger generations have never known a world without technology and are more adept at using modern tools efficiently. This greatly influences their thinking and interaction with the world. Conversely, older generations often struggle with technology, leading to a significant gap that affects all aspects of daily life.

Social and Economic Changes: Recent years have witnessed major social and economic changes impacting all generations. With globalization and market expansion, lifestyle and social patterns have shifted. While older generations relied on stable, government jobs, today's youth lean more towards independence and freelance work. Wars, famines, and economic crises have also shaped the younger generation's approach to their surroundings.

Cultural and Value Changes: Many values have changed from previous years, with Arab and Islamic societies influenced by waves of Western cultural invasion, leading to a radical shift in daily values and beliefs such as marriage, gender mixing, and openness. New concepts have emerged and are embraced by younger generations, once completely rejected by their predecessors, such as homosexuality, gender freedom, and feminism, causing a significant gap due to the irreligiosity of the new generations.

Educational Gap: There is a significant difference in education levels between generations due to the diversity of learning sources and technological advancement. Newer generations receive more modern and developed education, increasing their chances of securing suitable, well-paying jobs. In contrast, older generations struggle to adapt and benefit from technology, relying solely on their scientific and practical experience, which surpasses that of the youth. This has led to a considerable gap, with younger generations feeling more knowledgeable, intelligent, and superior, and the older generations feeling disrespected and frustrated by their inability to keep up.

How Islam Bridged the Generation Gap

The Prophet Muhammad ﷺ said, “Anyone who does not show mercy to our children nor acknowledge the right of our old people is not one of us.” (Sahih al-Albani) Although the generation gap has existed since ancient times, Islam has successfully addressed and managed it. This hadith serves as a comprehensive and straightforward constitution outlining the boundaries of interaction between different generations.

Addressing the Gap in Quranic Stories

The Quranic stories present a unique model of generational interaction in a healthy and productive way:

The Story of Prophet Ibrahim and His Son Ismail in Building the Kaaba: The Quran narrates how Prophet Ibrahim and his son Ismail cooperated in building the Kaaba, showcasing a wonderful scene of mercy, respect, and collaboration between two different generation. Allah says, “And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael, [saying], 'Our Lord, accept [this] from us. Indeed, You are the Hearing, the Knowing. Our Lord, and make us Muslims [in submission] to You and [raise] from our descendants a Muslim nation [in submission] to You. And show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful. Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise.'” (Al-Baqarah: 127-129)

The Story of Prophet Yusuf and His Father Yaqub: Prophet Yaqub set an example of a loving father who attentively listens to his son and offers advice and guidance. “When Joseph said to his father, 'O my father, indeed I have seen [in a dream] eleven stars and the sun and the moon; I saw them prostrating to me.' He said, 'O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed, Satan is to man a manifest enemy.'” (Yusuf: 4-5)

The Story of Musa's Mother and Her Daughter: We also have the story of Musa's mother who trusted her daughter with a very dangerous mission to follow the news of Musa when he was an infant in Pharaoh's palace. “And she said to his sister, 'Follow him'; so she watched him from a distance while they perceived not. And We had prevented from him [all] wet nurses before, so she said, 'Shall I direct you to a household that will be responsible for him for you while they are to him [for his upbringing] sincere?'.” (Al-Qasas: 11-12)

The Prophet's ﷺ Approach in Dealing with Different Generations

With Elders

Islam encourages respect and reverence for the elderly. The Prophet ﷺ said, “Glorifying Allah involves showing honour to a grey-haired Muslim and to one who can expound the Qur'an, but not to one who acts extravagantly regarding it, or turns away from it, and showing honour to a just ruler.” (Sunan Abi Dawud)

Umar ibn al-Khattab - may Allah be pleased with him - used to go out at night, and Talha saw him. Umar entered a house and then another. In the morning, Talha went to that house and found a blind, immobile old woman. He asked her, “What does this man do for you?" She replied, "He has been visiting me for such and such time, bringing me what benefits me and removing harm from me.” (Hilyat al-Awliya’ wa Tabaqat al-Asfiya’ by Al-Asfahani).

With Children

The Prophet ﷺ was a role model in dealing with children with kindness and gentleness, never belittling their interests or being harsh with them. Anas b. Malik reported that Allah's Messenger (ﷺ) had the sublimest character among mankind. I had a brother who was called Abu 'Umair. I think he was weaned. When Allah's Messenger (may peace he upon him) came to our house he saw him, and said: Abu 'Umair, what has the sparrow done? He (Anas) said that he had been playing with that. (Sahih Muslim)

With Youth

The Prophet ﷺ balanced the spiritual and physical education of the youth, making sure that none surpasses the other. Anas ibn Malik reported: Three people came to the Prophet’s wives and asked how the Prophet conducted his worship. When they were told about it they seemed to consider it little and said, “What a difference there is between us and the Prophet whose former and latter sins have been forgiven him by God!” One of them said, “As for me, I will always pray during the night.” Another said, “I will fast during the daytime and not break my fast.” The other said, “I will have nothing to do with women and will never marry.” Then the Prophet came to them and said, “Are you the people who said such and such? By God, I am the one of you who fears and reverences God most, yet I fast and I break my fast; I pray and I sleep; and I marry women. He who is displeased with my sunna has nothing to do with me.” (Sahih Al-Bukhari and Muslim) This hadith demonstrates the Prophet's ﷺ balance between worship and life needs.

The Prophet ﷺ also took into account the psychological needs of the youth, never being harsh with them. Abu Umamah reported: A young man came to the Prophet, peace and blessings be upon him, and he said, “O Messenger of Allah, give me permission to commit adultery.” The people turned to rebuke him, saying, “Quiet! Quiet!” The Prophet said, “Come here.” The young man came close and he told him to sit down. The Prophet said, “Would you like that for your mother?” The man said, “No, by Allah, may I be sacrificed for you.” The Prophet said, “Neither would people like it for their mothers. Would you like that for your daughter?” The man said, “No, by Allah, may I be sacrificed for you.” The Prophet said, “Neither would people like it for their daughters. Would you like that for your sister?” The man said, “No, by Allah, may I be sacrificed for you.” The Prophet said, “Neither would people like it for their sisters. Would you like that for your aunts?” The man said, “No, by Allah, may I be sacrificed for you.” The Prophet said, “Neither would people like it for their aunts.” Then, the Prophet placed his hand on him and he said, “O Allah, forgive his sins, purify his heart, and guard his chastity.” (Narrated by Ahmad)

The Prophet ﷺ always praised the good qualities of the youth, enhancing their self-confidence and motivating them to develop themselves. An example of this is his praise for Ashaj Abdul Qais, may Allah be pleased with him, by saying, “Indeed there are two traits in you that Allah loves: Forbearance, and deliberateness.” (Narrated by Abu Dawood)

The Prophet ﷺ also utilized the energies of the youth, entrusting them with leadership positions based on their competence and capabilities. After the conquest of Mecca, he appointed ‘Attab bin Usayd, may Allah be pleased with him, who was only twenty-one years old, as the governor of Mecca when he ﷺ had to leave with his army. Similarly, he appointed Usama bin Zaid, may Allah be pleased with him, who was under twenty years old, as the leader of an army that included prominent companions such as Abu Bakr Al-Siddiq and Umar ibn Al-Khattab, may Allah be pleased with them.

Thus, it becomes clear how Islam addressed the generation gap through the practical examples of the Prophet ﷺ and the Quran. Mutual understanding, respect, and balanced upbringing are the fundamental principles that should govern the relationship between different generations.

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1. Islamic Research Foundation International, Inc., Bridging the Generation Gap.
2. com, Solutions for the Generation Gap (an Islamic Approach/ in an Islamic Lifestyle)
3. Tafsir Center for Quranic Studies, The Meaningful Closeness between Generations in Light of Scenes from the Quran.
4. com, Generational Conflict between Parents and Children: How to Address It?
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6. net, The Care of the Prophet ﷺ for the Youth and Ways to Benefit from Them in Contemporary Reality
7. European Council of Imams, How the Prophet ﷺ Dealt with the Youth?
8. The Official Website of Sheikh Saleh Al-Munajjid, The Prophet ﷺ Treatment of the Elderly.
9. UKM Journal Article Repository, The Relationship Between Generations: Causes of Conflict and Ways to Promote Harmony.

More than 210 million people worldwide are affected by addiction annually, according to the World Health Organization. The organization's statistics also reveal that 15.3 million people suffer from diseases due to drug abuse, and nearly 200,000 of them die each year.

However, the United Nations Office on Drugs and Crime (UNODC) presents alarming figures showing that around 275 million people used drugs at least once globally in 2016, with 450,000 people dying as a result. The International Narcotics Control Board (INCB) indicates that the percentage of drug addicts in the Arab world ranges between 7-10%, with most addicts being young people.

For example, the number of drug users in Egypt has risen to about 10% of the population, in Sudan, there are 6 million addicts, in Algeria over 300,000, a similar rate in Tunisia, while in Saudi Arabia there are 200,000, in Kuwait over 40,000, in Lebanon 24,000, and in Oman 5,000 addicts, according to statistics from international, governmental, and non-governmental organizations.

The true crisis lies in the lack of accurate statistics on the number of addicts in the Arab world, as the announced figures are based on the number of people arrested for drug use, which does not reflect the real number; because the families of addicts remain socially embarrassed to report their children, which means the numbers and estimates are likely more.

Interestingly, the American Institute “NIDA” recorded that about 70% of addicts started using drugs in their teenage years, which means we are facing a bigger problem that goes beyond the boundaries and causes of the disease; the roots of this problem run deep in the soil of spiritual emptiness that our youth suffer from. How can we blame a young person who has not tasted the sweetness of faith and has not felt the pleasure of closeness to Allah for seeking refuge in the dark world of drugs, even if it is illusory?

The real reason behind the psychological distress that drives many to the abyss of addiction is the distance from the path of Allah, while some who claim modernity and progress promote the idea that drug use is a form of personal freedom, and some even call for its legal allowance, as some European countries do.

Here, we ask: What kind of freedom makes a person a prisoner to a chemical substance that takes away his mind and will? When were the laws of Europe and America the reference for the Islamic Ummah?! Islam, with its divine methodology, forbade everything that affects the mind, considering that preserving it is one of the five objectives of Sharia; hence the Prophet ﷺ said, “Every intoxicant is prohibited.” (Narrated by Muslim)

Moreover, how many movies or TV series depict drug use as a sign of sophistication and civilization! How many electronic platforms have facilitated the connection between dealers and victims! Therefore, as Muslim societies, we must stand united against this cultural invasion that targets our values and morals.

The harsh social and economic realities in many Arab and Islamic countries provide fertile ground for some youth to escape their reality through drug use or in search of quick solutions to their psychological and social problems, which cannot be treated merely by providing material treatment programs that address the symptoms and ignore the root cause.

We cannot effectively combat addiction among our youth without addressing the psychological and social sources that drive them to escape to drugs and intoxicants, which is linked to improving these youths' lives in all their relationship networks, especially their relationship with their God, which is the only way to face life's pressures and difficulties instead of escaping them.

This meaning is pointed out in the Quran when describing the prayer, which is not just physical movements but a connection of the soul with its Creator, giving the believer tranquility and peace; “Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured.” (Ar-Ra'd: 28) If we taught our youth their acts of worship with this understanding, none of them would find spiritual emptiness.

Addiction has unfortunately turned into a plague in many Islamic countries, and there is no way to escape it merely by enacting strict laws, important as they are. The solution lies in rebuilding the youth from within, reconciling them with the values of their religion, and opening new horizons for them for work, creativity, and marriage.

Where is the role of the Muslim family in protecting their children? Where is that faith-based upbringing that instills in our children the religious and moral deterrent? The Prophet ﷺ warned us against neglecting this great duty by saying: “All of you are guardians and are responsible for your wards.” (Agreed upon)

A comprehensive approach in dealing with addiction cases, combining medical and psychological treatment on one hand, and spiritual and moral rehabilitation on the other, is the way to rescue the body of our nation from this cancer. An addict is not just a body needing treatment, but a human being with a soul that needs the nourishment of faith and the warmth of mercy.

Let us start a campaign to combat the cancer of addiction based on this principle, for the path to happiness in both worlds does not pass through the illusions of drugs, but through faith in Allah and righteous deeds, and feeling the sweetness of closeness to the Creator of the soul.

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