The question of identity is complex and can often haunt a person, amid the difficulty of answering it, in the midst of challenges imposed by tremendous technological advancement and the technical evolution in means of communication and interaction. This has made the world a small village, and consequently, humanity has become prey to everything new and strange.

But it is wise to simplify matters for young children and teenagers of both sexes, and to provide answers to big questions in a smooth and concise manner, so that our children do not fall victim to alienation, globalization, intellectual and cultural invasion, and civilizational estrangement, without a savior.

To begin with, the compass must be clearly and visibly established for our children, especially regarding their Islamic identity, and being a Muslim who professes the testimony of faith, believes in God, His angels, His messengers, and the Day of Judgment, and that the religion with God is Islam. They should understand that there are limits set by God, and commands and prohibitions that they must adhere to, as well as a Sharia within the framework of the Quran and Sunnah, which serves as their guide and path in this worldly life

Some may think that these are self-evident matters, but the waves of Westernization, atheism, and deviation that have hit new generations and dominated the media and communication require us to reaffirm those constants, revive those roots, and illuminate the path to bring those generations from darkness to light, guided and with clear evidence, without any doubt or suspicion, and where their beliefs are not shaken by hypocrites or atheists.

The second question of identity relates to the Arab being, in terms of language, tongue, history, and geography, and the connection to the Arab nation, with its past, present, and future, taking pride in that, in word and deed, being certain of the dignity of its nation when it clings to its language and religion. It established a civilization that led nations in previous centuries and achieved cultural accomplishments recognized by history.

Some of the new generations may feel shame and embarrassment from their affiliation with an Arab country that ranks low in indicators of knowledge, progress, and development. They might feel embarrassed by their Arabic language, picking up several words in English or French, and continuously chatter in those languages, believing that this reflects sophistication and advancement. This results in a neglect of their own culture and Arabic language, leading to a sense of inferiority in front of speakers of other languages, and retreating before cultures that do not compare to what our culture embodies in terms of values, principles, heritage, and history.

The third question of identity is unconventional and is the result of new changes that have imposed themselves on the world of adolescents and youth, who may be accused of rigidity and backwardness by their peers, especially when it comes to traditional and classical lifestyles versus "modern" ones. This question carries within it social and material pressures related to clothing style, hairstyle, the type of phone one owns, shopping habits, and even food and drink choices. In a consumption-driven world that follows trends and global brands in a blatant materialistic manner, these issues are particularly pressing.

There may be other questions related to identity that touch on different aspects of the lives of teenagers and young adults, such as the European team they support in football, the legendary player whose jersey they love to wear, the American star whose movies they adore, the pop band whose music and songs they are addicted to, the wrestler whose moves they imitate, the famous YouTuber whose channel they follow on YouTube, and the TikToker whose views and visits they are captivated by, among others. These questions have emerged from new perspectives and dimensions related to youth identity, which is indeed lost in the world of fashion.

A new identity is manifesting before our eyes, which I might assert has transcended the triad of religion, language, and history, imposing other components that touch upon belief, custom, and habit, alongside ethics and values. This includes aspects of education, marriage, friendships, and other forms of modern social life in the twenty-first century, which have reshaped and crafted new and strange identities, marked by a Western touch and a distorted flavor.

With the rapid development of platforms and means, the increasing diversity of ideas, the intense competition between ideologies, the cross-fertilization of cultures, and the multiplicity of purposes and goals, it has become a pressing obligation to study these identities, explore their characteristics and essence, delve into their roots and principles, and investigate what they contribute and what they lack. It is also important to unveil the concepts they promote, the visions they present, and to determine whether they are a constructive component and a qualitative addition or a factor of destruction and dependency in a new guise.

We may need to establish clubs for knowledge and cultural exchange, or centers for identity formation, to help new generations find themselves, explore their identities, engage in dialogue with others, and connect with their roots. This is not merely about an eternal relationship with parents and grandparents, but about launching from those roots into broader horizons that adapt to the changes of reality in this digital world. This should be done within the framework of an open and disciplined engagement with what others have offered and their achievements on all fronts, without being awed by them, belittling them, or adopting a sense of superiority over them, but rather merging all that is useful into a cohesive and robust identity that fosters creativity.

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The contemporary reality witnesses a tremendous shift in ideas and theories, accompanied by a growing state of abandoning the values and ethics that nations have upheld through sound human nature, replacing them with slogans that contribute to altering ethical and value-based constants, while Atheistic currents are emerging in every society.

The contemporary changes have become an undeniable reality, akin to the air that no one can avoid. It has either become an imposed reality in institutions or a chosen reality that people adopt themselves.

Zahra Al-Khuroosia says: The wave of atheism is significantly increasing. Whereas it used to occasionally surface timidly, today it has mobilized all social media platforms to achieve its goals. Its ease of access to people and rapid spread allow it to disseminate its destructive ideas, shaking the youth in their faith, leading them to a life of confusion, torment, and conflict, erasing the identity of religion and Arabism under dazzling names that appear merciful but conceal torment. ⁽¹⁾

Youth in the Face of Intellectual Bombardment

All international institutions and those raising development slogans aim to target youth, planning for their involvement in their programs because youth represent the power of change, the element of transformation, and the awaited creative energy. When we look at the value and impact of the transformation led by the youth, we find it profound.

In this era, atheistic currents advocating for the removal of religion from people's lives have proliferated. Some, like the French philosopher Auguste Comte (1857), considered religion a phase of primitive man. For some, this theory is firmly rooted, representing religion as a primitive stage and a form of backwardness.

Thus, religion was depicted as primitive, and its followers as backward. This view was reinforced by the evident disparity between religious leaders' preachings and their practices. While they urged people towards asceticism and chastity, they indulged in luxury and vice. They advocated for righteousness but fell into deviation themselves.

Here lies the first thread of atheism among the youth, which can be expressed as: the separation between theory and practice among religious leaders and preachers.

Additionally, the expansion of atheism is facilitated by the unrealistic idealism imposed by religious leaders, making religion appear difficult and unattainable, causing the behavior of the devout to sometimes diverge from natural human tendencies and other times from the needs of the body and soul.

Moreover, waves of moral decay in some societies have significantly contributed to the spread of atheism. The self cannot reconcile between piety and vice, or between desire and righteousness. It either remains upright or deviates, and the self is dominant over its owner, with free temptations being irresistible to the weak.

On another front, atheism has spread due to the widespread injustice in the world, leading the subconscious mind of the youth to perceive the world as lacking a vigilant overseer.

The spread of atheism is also reinforced by a flawed religious understanding that assumes divine power must fulfill our desires and wishes whenever we want. When these hopes are not met, the self deviates towards apostasy.

Moreover, the misconception of divine promises as immediate results is a severe flaw in worship. True worship entails submission, striving in work for stewardship, and understanding that Allah's promises have their appointed times, arriving as He wills, not as we decree.

Thus, the youth perceive the perceived delay in divine promises as a sign of a world without a wise overseer, leading the self towards deviation.

Youth in Our Societies

In our Arab and Islamic societies, the situation is no different. The state of civilizational defeat experienced by the Ummah has led the youth into paths of confusion, further exacerbated by persistent defeat and oppression, fostering restlessness among the youth. Additionally, the intellectual bombardment and Westernization currents target them specifically, aiming at them through educational missions and delegations.

Thus, the youth have become easy prey for seemingly official institutions with malicious intents.

This is reinforced by educational curricula that completely sever their connection with religion and link them solely to the tangible and what is produced in laboratories and research facilities.

Proposed Measures to Counter Atheism

Atheism undermines societal stability, destroys its civilization, and exacerbates family disintegration and the erosion of values. Protective measures are essential to counter the growth of this phenomenon. Although our Arab and Muslim societies rank low in atheism prevalence, the phenomenon is growing, its causes persist, and its spread is facilitated. The overall framework of culture, education, art, and the press, including religious discourse, does not encourage the decline of atheism; in some cases, it even promotes it.

Effective measures to counter atheism must be practical, feasible, and easy to implement, focusing on individual efforts and sincere initiatives by those concerned with combating the phenomenon, given that official institutions often neglect this issue.

Thus, the solutions cannot lie solely in calling for educational reform, as that would make the matter contingent upon its improvement.

Nor is it permissible to link the phenomenon to the renewal of religious discourse, as that would tie it to something that is subject to much attention and considerable disagreement.

Recommendations for Countering Atheism

To Neutralize atheism, we can do as follows:

1. Family Care: The family, especially in Arab societies, is the primary educator. Couples should be prepared for marriage and child upbringing based on dialogue and persuasion, starting prevention before the onset of issues.
2. Supplementing Education: Since formal education does not prioritize teaching the Quran memorization and contemplation, charitable institutions or individuals should undertake the task of linking youth to the Quran and Sunnah.
3. Protecting Youth from Social Media: Engage in dialogue rather than prohibiting social media usage, managing discussions with youth effectively.
4. Correcting Religious Misconceptions: Addressing the flaws in how the biography of the Prophet, Sunnah, and legislations are taught, instilling the Sharia as a constant practice in the youth's lives.
5. Individual Responsibility: Every Muslim has a role in this effort, as societal well-being depends on the righteousness of its individuals. Collective disaster affects both the righteous and the corrupt.
6. Utilizing Modern Technologies: Swiftly employing modern means to counter atheism, as ignoring them will entrench atheism among the youth, making them captives to these technologies.
7. Promoting Broader Knowledge: Expanding the scope of knowledge to include both scientific and rational understanding, recognizing that knowledge extends beyond sensory perception and should not be validated solely by laboratory results. Using the observable world to understand the unseen aids in comprehending what the mind might consider impossible. From the beautiful examples, the hadith: “You will die as you sleep, and you will be resurrected as you wake up.” and the Quranic ayah: “And he presents for Us an example and forgets his [own] creation. He says, 'Who will give life to bones while they are disintegrated?' Say, 'He will give them life who produced them the first time; and He is, of all creation, Knowing.'” (Yasin: 78-79)

Thus, the indications of Sharia guide by comparing the unseen with the seen, making what the mind deems impossible attainable. The blessed individual who engages in educating youth following this approach.

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(1) Atheism among Gulf Women: Causes and Effects, p.73.

(2) Paths of Guidance and Righteousness (2/323).

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"The Burhan" by Mohammed Hijab explores philosophical and theological arguments for the existence of God, particularly focusing on Ibn Sina’s Burhan argument. Hijab reintroduces classical proofs from Islamic philosophy, emphasizing the necessity of a "wajib al-wujud" (necessary existence) to explain the existence of the universe. He contrasts these arguments with modern atheistic perspectives, such as those of Richard Dawkins, and presents two hypothetical characters, Richard and Betty, that are amalgams of atheists and agnostics he has met and had discussions with, as application scenes. The book aims to make the Burhān argument accessible for modern apologetic use, offering a rational defense of theism in contemporary debates.

IBN SINA’S ARGUMENTS

Hijab starts by briefly outlining Ibn Sina’s arguments mainly from his books Metaphysics of the Cure, The Deliverance and The Pointers and Reminders.  He refers to these arguments’ relevance and function in relation to contemporary debates between atheists and theists. Ibn Sini starts by establishing ‘existence’ as the most foundational, transcendental, and universal category of analysis. Then argues that:

1. Contingent beings: Everything in the universe is contingent, meaning it is dependent on something else for its existence and could either exist or not exist.

2. Inability of contingent beings to explain their own existence: A chain or collection of contingent beings cannot explain their own existence because they require an external cause. An infinite regress of causes is impossible since it does not provide an ultimate explanation for existence.

3. Necessary Existence: To avoid infinite regress, there must be a necessary being (wajib al-wujud) that exists by its own nature and is uncaused. This necessary being is the source of all contingent beings.

4. Unity and Indivisibility: The necessary being must be unique and indivisible because if there were multiple necessary beings, they would differ in some way, which would imply contingency.

MEDIEVAL RECEPTION

Hijab presents the responses of some Muslims and Christians theologists to Ibn Sina’s argument. Despite the reformulations, and criticisms responses of the argument, he believes that all of them converge on the conclusion of the reality of a “necessary existence.”  

AlGhazali’s Rejection of an Infinite Regress of Things and his Insistence on a Godly Will

Hijab skillfully contrasts al-Ghazali’s criticisms of Ibn Sina, focusing on the issue of infinite regress and the eternality of the universe. Al- Ghazali, unlike Ibn Sina, rejected the notion of an eternal universe, instead emphasizing the role of God's will in creation. Hijab also introduces al- Ghazali’s 'argument from particularization,' which argues that God's volitional power is responsible for actualizing certain possibilities over others. This aspect of al- Ghazali’s thought, according to Hijab, offers theists a stronger foundation for defending the idea of a personal, volitional Creator, which is not as emphasized in Ibn Sina 's emanationism.

Ibn Rushd (Averroes), the Modal Categories, and the True Nature of Possibility

Hijab also highlights Ibn Rushd’s critique of Ibn Sina’s modal categories, particularly the concept of mumkin al-wujud (possible or contingent existence). Ibn Rushd criticizes Ibn Sina for not properly defining contingent existence and argues that it should be based on what is “generated or destroyed,” which is empirically verifiable. He further accuses Ibn Sina of equivocating between causes and contingencies, a point that Hijab addresses by emphasizing the importance of clear distinctions between dependent, contingent, and caused things in any argument for God's existence.

Thomas Aquinas and the Third Way

Moreover, Hijab explores the similarities and differences between Ibn Sina’s cosmological argument and the Third Way presented by Thomas Aquinas. Aquinas’s argument from contingency, which emphasizes the need for a self-sufficient being, mirrors aspects of Ibn Sina’s reasoning. However, while Aquinas argues from the perspective of generation and destruction, Ibn Sina 's argument centers on the tarkib argument, which asserts that anything composed of parts is contingent and therefore dependent.

One key point raised by Hijab is how Aquinas’s argument may fall prey to the fallacy of composition, which assumes that because parts of a whole have a certain property, the whole must also have it. Ibn Sina, on the other hand, avoids such objections through his composition argument, which directly addresses the nature of the necessary existence. The discussion of Aquinas’s argument, particularly in comparison with Ibn Sina’s, helps illuminate the strengths of the Islamic philosophical tradition in addressing Western objections.

Ibn Taymiyyah’s Part/Attribute Quandary and Apologetic Recommendations

Ibn Taymiyyah, in contrast to Ibn Sina, makes a clear distinction between ‘parts’ and ‘attributes’ when discussing the nature of composition. According to Ibn Taymiyyah, a part is materially added or removed, like planks of wood in a ship, while attributes are intrinsic and necessary, and cannot be imagined in another form. This distinction plays a crucial role in his rejection of overly complex arguments for God’s existence, particularly when addressing laypeople. Ibn Taymiyyah’s approach resonates with his broader epistemological view that arguments for God’s existence should be kept simple and direct when addressing a general audience, as seen in his reflection on Qur’an: “Or were they created from nothing or are they their own creators?” (Al-Tur:35).

The exploration of these views helps to highlight the effectiveness of simple reasoning in apologetic discourse. Ibn Taymiyyah’s method aligns with the traditionalist stance that complex philosophical arguments may not resonate with everyone, a point echoed by thinkers like Al-Ghazali, who advocate for using foundational questions like 'Is the universe dependent or independent?' to engage the average person in meaningful reflection. Hijab underscores how this approach remains crucial today, especially in countering modern atheistic arguments.

Duns Scotus’s Contribution to the Argument

Duns Scotus’ cosmological and ontological arguments share notable parallels with the reasoning of figures such as al-Ghazali and Ibn Taymiyyah. Scotus advances a version of the contingency argument that asserts the necessity of an uncaused cause by presenting two types of causation—accidentally ordered and essentially ordered. While an accidentally ordered cause can cease without halting subsequent effects (e.g., a grandfather dying while his son and grandson continue to live), an essentially ordered cause cannot, which aligns with the views of Aristotle and Ibn Sins against infinite regress.

Scotus’ ontological argument focuses on the impossibility of two incompatible independent entities coexisting, ultimately leading to the necessity of a singular uncaused, independent being. This argument is elegantly summarized as ‘there cannot be an infinite regress of dependent things.’ In this way, Scotus mirrors the line of thought from Ibn Ṭufayl and other Islamic thinkers, suggesting that causation and dependency form the basis for proving Allah’s existence.

MODERN USAGES OF COSMOLOGICAL AND ONTOLOGICAL ARGUMENTS

Cosmological Arguments

Hijab discusses the Kalam cosmological argument, particularly as presented by William Lane Craig, and its controversies. The argument posits that everything that begins to exist has a cause, and since the universe began to exist, it must have a cause. Craig supports the second premise by arguing for a static theory of time, the impossibility of an actual infinite, and challenging quantum notions of loose causality.

However, Hijab argues that these arguments may be unnecessary and even detrimental to the theistic cause. Relying on mathematical concepts like infinite sets or scientific theories like the Big Bang can make the argument vulnerable to challenges from those who are more knowledgeable in these fields. The corrigible nature of science means that current evidence can be contradicted by future discoveries, undermining the timeless relevance of such arguments.

He suggests that it might be more effective to focus on the argument from composition, which does not require delving into complex mathematical or scientific concepts.

Leibniz's Contingency Argument and the Principle of Sufficient Reason

Hijab then relates to Leibniz's contingency argument as an alternative to the Kalam cosmological argument. The argument posits that every contingent fact (a fact that could have been otherwise) has an explanation, and since the universe is contingent, it must have an explanation. This explanation is the Principle of Sufficient Reason (PSR).

He notes that the PSR is a simple argument that can be used in apologetic and pastoral settings. However, the use of the term "explanation" might be problematic, especially in cosmological contexts. Additionally, the reliance on modal logic and possible worlds can open the argument up to criticisms like modal nihilism.

Ontological Arguments and Plantinga's Victorious Argument

Hijab analyzes ontological arguments for the existence of God, focusing on Alvin Plantinga's "victorious" modal ontological argument. Plantinga reformulates Anselm's original argument, emphasizing the concept of a maximally perfect being.

He highlights the key premise of the argument: existence in reality is greater than existence in the understanding alone. Leibniz argued that this premise is problematic, as all perfections can coexist in a single entity. Plantinga, however, maintains the premise and uses modal logic to argue for the necessary existence of God.

The author then discusses potential criticisms of Plantinga's argument, including the use of “possible worlds” and the potential for parody arguments. Rasmussen and Pruss argue that to sustain the argument, one must invoke an idea that positive states of affairs are more conceivable than negative ones.

Gödel’s Ontological Argument

Hijab moves on to Gödel's ontological argument, which depends on two axioms: positivity and entailment. The concept of "positive" has been debated, with some interpreting it in a moral or aesthetic sense. However, if "existing necessarily" and "possibly causing something" are considered positive, the argument is valid.

While Gödel's argument is valid in modal logic, it requires specialized knowledge and may be difficult to understand for lay people. Additionally, the assumptions underlying the argument can be challenged.

Hijab compares Gödel's argument with other ontological and cosmological arguments, concluding that while Gödel's argument is more complex and less accessible, it offers a more rigorous and defensible proof of God's existence. The other arguments, such as the Burhan and Tarkib arguments, are simpler and more accessible but may be less rigorous.

Hijab’s Arguments for God's Existence

Hijab presents a series of arguments for the existence of God, drawing inspiration from the Burhan argument. These arguments focus on concepts like dependence, contingency, necessity, and causation.

Key arguments:

Proof 1: There cannot be a world with only dependent things; a necessary existence is required to explain existence.

Proof 2: Necessary facts presuppose existence, and the necessary existence must be independent and eternal.

Proof 3: A contingent universe was arranged by something else, ultimately leading to a necessary existence.

Proof 4: The fine-tuning of the universe requires a necessary existence, regardless of whether it's necessary or contingent.

Proof 5: The universe is caused, and a necessary existence is required as the ultimate cause.

Additional Arguments:

Following the proof of a necessary existence, Hijab offer arguments that establish the oneness of this existence:

1. The Uniqueness Argument: If a necessary existence exists, it cannot be any other way. Hence, having two necessary existences would imply a differentiating factor, making one contingent rather than necessary. This would disqualify the second from being necessary at all.

2. The Ultimate Capacity Argument: A necessary existence is responsible for all things, implying ultimate capacity over everything. Thus, nothing else could have this capacity, further proving that only one necessary being exists.

3. The Argument from Nature’s Regularity: For the stability, uniformity, and regularity of nature, only one agent can be arranging the world. The existence of multiple independent minds would still depend on the one necessary being, responsible for everything that exists.

OBJECTIONS

Hijab addresses common objections to the cosmological and ontological arguments. These objections include:

• The fallacy of composition: he argues that the fallacy of composition does not apply to the arguments, as the dependence of a whole on its parts is a definitional claim.
• An infinite universe: he responds that an infinite universe is still dependent and contingent and does not affect the validity of the arguments.
• "The universe just is": he affirms that this objection is uninformative and does not provide a genuine explanation.
• Causal skepticism and retro-causality: he asserts that these objections are not relevant to the arguments presented, as they do not rely on a specific conception of causation or time.
• Something from nothing: he states that the concept of "nothing" is often misunderstood and that the existence of something from nothing is not necessarily contradictory.

Conclusion

The book provides a thorough exploration of the Burhan argument for God's existence, tracing its historical development and addressing objections. It emphasizes the argument's effectiveness, especially in apologetic and pastoral settings, while also acknowledging the growing importance of addressing agnosticism in contemporary demographics. Hijab believes that in addition to rational proofs, emotional intelligence and personal connections are essential in effectively convincing others of God's existence.

Atheism has emerged as a dangerous phenomenon threatening the Arab and Islamic social fabric on both familial and societal levels, especially over the past decade.

Whereas atheists or those doubting the Muslim creed used to hide their inclinations for fear of criticism and social rejection, they now openly express their beliefs through social media channels and even find channels on TV to explain their new creed and even actively promote it. They now have platforms and other names such as “enlightened thinkers,” where they present their corrupt ideas and find followers, supporters, and defenders despite their weak arguments and lack of logical foundations.

Despite the boldness of some in admitting their atheism, the fear of societal judgment and blame or intellectual persecution makes some conceal their beliefs from people, especially family and close friends. Therefore, it is difficult, despite the increasing number of followers on major atheist pages, to provide a close record of their actual number, especially in the Gulf region where religion is an integral part of the culture, and most Arab and Islamic customs and traditions remain a source of pride among them.

The modern atheism that they promote, which denies the existence of a creator and sustainer of this universe, is a novel concept and not as old as humanity itself. The prophets were sent to people who believed in multiple deities to correct those false beliefs and spread the idea of pure monotheism; the oneness of divinity and lordship. Allah alone deserves worship without any partner, and He is the Creator, Sustainer, Giver of life and death. Allah created man with a sound nature and placed within his heart the need to worship a strong, capable Creator to turn to in times of need. Man alone is weak and cannot bear the idea of his existence in the universe without that power to rely on in times of weakness and need, when he cannot solve his problems alone.

Allah accurately describes the psyche of the atheist who, by nature, believes in the existence of a deity: “And they rejected them, while their [inner] selves were convinced thereof, out of injustice and haughtiness.” (An-Naml: 14)

It is arrogance, stubbornness, and an escape from the divine obligation of worship, responsibility, ethics, and commitment that are the ailments of all forms of disbelief, whether disbelief in Allah, denial of religions while believing in a supreme power, denial of certain religious legislations such as Salah, Zakat, or fasting, or prohibiting adultery and intoxicants, or evading jihad when obligatory.

Reasons for Atheism Becoming a Phenomenon

Family Upbringing:

The family represents the primary source for shaping children's culture. The stronger the family's cohesion and each member's fulfillment of their responsibility towards the others based on divine duty, the stronger the resistance against any external influences that aim to change the Ummah's culture and dissolve youth into foreign cultures. This role extends to educational institutions such as mosques, schools, and universities. The Arab family has relinquished much of its educational role when mothers left to work at the expense of raising their children, monitoring them, and nurturing their minds, hearts, and ideas.

Globalization:

Young people and children are the most affected by globalization and Western cultures due to their exposure to all means of social media and electronic games, which are among the most important tools of globalization to spread its identity, especially in the Islamic world. Those who use these means are essentially non-believers who strive to spread their atheistic ideas, which they consider a great guarantee for continued Western dominance.

This even extends to children's cartoons, some of which are famous in our countries, where families surrender to occupying their children's time and distracting them from busy mothers. An example of this is the famous series “Tinker Bell,” produced by Walt Disney, which portrays fairies as responsible for changing the seasons and managing the movement of the universe. Thus, globalization is a primary reason for spreading atheistic thought amid family absence.

Education:

Education also plays a fundamental role in spreading atheism, especially since religious curricula at different stages are not enough to face a thought whose proponents exert great effort and use various attractive means to control young minds. Public education in Muslim countries is a strong factor for receiving any incoming thought that satisfies the mind and heart.

Another problem with the Arab education system, largely derived from the secular West, is that the curriculum offered to both genders is the same, although the roles assigned to each are different. Here lies the role of the scholars and governments of the Ummah to create shared subjects for study and then specialized subjects for each gender of males and females to satisfy each according to their nature created by Allah, preparing the girl to be the mother of the future, responsible for nurturing men.

Media:

Media is one of the most important and dangerous tools influencing the shaping of public opinion. Anything the media focuses on creates public opinion, and its repetition forms the culture of society, especially if the moral value, belief, or concept is presented in an attractive artistic form to the youth of the Ummah.

Controversial satellite channels have multiplied, presenting forms of art that carry concepts completely contrary to the Ummah's heritage, traditions, and beliefs. Second marriages have become betrayal, atheism has become enlightenment, and deviating from fixed values has become progress.

Most artistic works are superficial, undermining religious moral values, not to mention contaminated programs aired around the clock featuring so-called intellectuals who are, in fact, contaminated with globalization's filth, serving it knowingly or unknowingly.

How Can Islamic Culture Contribute to Combating Atheism?

Atheism revolves in an endless loop around desires, misconceptions, and the false freedom to do whatever one wants to satisfy one's urges without divine or human oversight. These ideas appeal to some youth who have lost their identity due to the loss of a safe family haven.

Combating atheism revolves around confronting foreign culture and conducting a selection process that aligns with the principles of our Islamic religion. Despite the apparent strength of Western culture today, which includes beliefs that contradict religion, the strength of Islam is immense, with various sources encompassing all aspects of human life. It guarantees immense success if fully embraced, encompassing economic, political, and social life, both externally and internally—a complete, comprehensive, renewed, and flexible system suitable for every age without compromising its constants.

A Muslim with a sound creed does not fear confronting any incoming thought, but the fear is for children without proper care. Hence, institutions should be established to create educational satellite channels, develop pages to present Islam correctly, activate the role of mosques, find solutions for working mothers to dedicate themselves to raising their children, and supplement the educational content in schools with suitable materials to prepare mothers and fathers.

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It's very likely that you will receive questions from your child or grandchild about Allah the Almighty, Jannah, Hell, death, resurrection, judgment, the Day of Resurrection, and other logical inquiries. Answering these questions provides the first building block in the faith foundation of children.

Many families make the mistake of avoiding these questions, giving illogical answers, or trivializing them, not giving them the necessary attention. This can negatively affect the child's perception of the Creator, His nature, the reality of existence, and the mystery of the universe.

Building the Tawheed (monotheism) in the youth starts from an early age before their minds and hearts are polluted with deviant ideas, false beliefs, and materialistic theories that corrupt the heart, negate the spirit, and mislead the mind, leading to atheism and irreligiosity.

When a child sees their parents praying, doing rukoo’, and sujood, this behavior is naturally imitated. However, the child internally questions, What are they doing? Why? What are they murmuring in their prayer? These are innocent and legitimate questions, and answering them plants the seed of faith and Tawheed in their soul, teaching them that there is a God to whom we pray, supplicate, and seek all good, and from whom we seek refuge from all evil.

Questions continue to come from a child trying to form a simple understanding of the things around them, compatible with their age and mental abilities. When they ask, Where is Allah? The answer would be: In the heavens, He is the God of the universe, the Creator, the Powerful, the One who brings down rain and moves clouds, the One who created your eyes, ears, hands, and feet. Enumerate the signs of Allah in the universe and the wonders of His power to reassure the child's heart that there is a Creator for this universe.

Your child may ask: I want to see Allah. Don't be upset, confused, or stutter, but honestly and confidently tell them: You will see Him, and I will see Him when we enter Jannah together as a reward for our good deeds in this world and our recompense in the Hereafter. Instill in them a longing for Jannah and its delights, where there is what no eye has seen, no ear has heard, and no human heart has imagined. Your child will listen intently when you talk about Jannah and its contents.

If they insist on seeing Allah, tell them that He sees and hears us. If we want to see Him, we should reflect on His ayahs: “Indeed, in the creation of the heavens and earth, and the alternation of the night and the day, and the [great] ships which sail through the sea with that which benefits people, and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every [kind of] moving creature, and [His] directing of the winds and the clouds controlled between the heaven and the earth are signs for a people who use reason.” (Al-Baqarah: 164)

Let them feel that Allah is with them, sees them, hears them, watches over them, and knows the secret and what is even more hidden. The Prophet used to teach his companions, including children, the foundations of faith. He said to Ibn Abbas, “O boy! I will instruct you in some matters. Be watchful of Allah (Commandments of Allah), He will preserve you. Safeguard His Rights, He will be ever with you. If you beg, beg of Him Alone; and if you need assistance, supplicate to Allah Alone for help. And remember that if all the people gather to benefit you, they will not be able to benefit you except that which Allah had foreordained (for you); and if all of them gather to do harm to you, they will not be able to afflict you with anything other than that which Allah had pre-destined against you. The pens had been lifted and the ink had dried up.” (At- Tirmidhi, who categorized it as Hadith Hasan Sahih)

Meditation Experience

When you take your child before sunrise or sunset for a meditation session, you open up new perspectives for them to contemplate Allah's signs. Who created the sun and the moon? Who brings the night and the day? Who created the earth and the mountains? Gradually, they will be convinced of the existence of a Creator for this universe, a Lord we worship, and there is no god but Him.

Let their mind think, reflect, understand, and be guided on its own when you answer their inquiries with questions that enlighten their mind and heart. Who created water? Who created air? Who made plants grow? In the hadith, the prophet says, “Reflect deeply upon the creation, but do not reflect upon the essence of the Creator.” (Al-Albani categorized as Hasan)

When you bring a small pot, have your child fill it with soil, plant seeds of wheat or corn, or other plant seeds, and water them. They will watch day by day how the plant grows, who brought the plant out of the soil, who gave it its green color, and who created the fruits, vegetables, trees, and flowers. They will be convinced that Allah is the Creator, and there is no deity but Him. They will feel what you recite to them from the Holy Quran: “Who created me, and He [it is who] guides me. And it is He who feeds me and gives me drink. And when I am ill, it is He who cures me. And who will cause me to die and then bring me to life. And who I aspire that He will forgive me my sin on the Day of Recompense.” (Ash-Shu'ara: 78-82)

I remember in my childhood when a small duckling I had died, my mother taught me to cover it with a piece of cloth and bury it next to the wall of the house. I cried over it, but I learned the meaning of death, and my mother taught me that humans also die, but the difference is that they will be resurrected again to be judged for their deeds. If they were righteous, they would go to Paradise; if they were wicked, they would go to Hell.

Do not avoid your child's questions or tell them to be quiet. Do not scold or mock them. Respect their mind and provide logical answers. Be a role model at home; let them see you pray, read the Quran, and supplicate to Allah. They will respond, explore, and discover what indicates the existence of Allah and faith in Him. Then, they will learn about Allah’s Messenger, peace be upon him, and the pillars of faith and Islam. This is how the doctrine of faith is instilled in the heart, soul, and mind of your child, so they grow up believing in Allah, His angels, His books, His messengers, the Last Day, and divine destiny, both good and bad.

Be simple in your answers, suitable for your child's age. Relate the answers to tangible things your child understands. Use storytelling, drawings, and pictures, and take advantage of visual aids and modern tools to answer their questions and convey what you want to their heart and mind.

Ibn al-Qayyim said: “Whoever neglects teaching their child what benefits them and leaves them without guidance has committed a grave offense. Most children's corruption comes from the parents' neglect and their failure to teach them the obligations of religion and its practices, resulting in their loss as children and their lack of benefit to themselves or their parents as adults.”

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