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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Abu Sa`id (may Allah be pleased with him) narrated: The Prophet (ﷺ) said, “You will follow the wrong ways, of your predecessors so completely and literally that if they should go into the hole of a mastigure, you too will go there.” We said, “O Allah's Messenger (ﷺ)! Do you mean the Jews and the Christians?” He replied, “Whom else?” ⁽¹⁾

Our contemporary reality has become a living embodiment of this prophecy, as we witness the Islamic Ummah increasingly following in the footsteps of other nations, imitating the ways of the West.

Had we imitated the West in its scientific, technological, and technical advancements, it would have been praiseworthy, for Islam does not prohibit benefiting from others in ways that contribute to progress and the improvement of livelihoods. However, unfortunately, we have abandoned the West’s knowledge and advancements, instead adopting its unregulated social customs and lifestyles that clash with the teachings of our religion.

The youth are the most affected by Western culture and the openness to Western lifestyles in matters such as food, clothing, entertainment, and the like. We see young people rushing to adopt the latest Western fashion trends, hairstyles, dances, and even, in some cases, adopting Western ideological tendencies such as atheism and Satan worship.

This blind imitation of the West, which has taken hold of the lives of many youth in the Ummah, is a catastrophic warning. The youth are the backbone of the Ummah, and it cannot thrive without their energy and determination. But what happens when its youth transform into distorted figures, lost in the depths of immorality and passivity, stripped of their identity, traditions, and customs that distinguish them from other nations?

Such phenomena were predominant among French youth during World War II, which is why the Germans faced little resistance in occupying Paris, entering it with ease. But why do the youth rush toward blind imitation of the West?

The answer to this was provided long ago by the pioneer of sociology, Ibn Khaldun, when he said: “The vanquished is always inclined to imitate the victor in his dress, emblem, creed, and other conditions and customs.” ⁽²⁾

The West currently experiences a phase of dominance, while the Islamic Ummah has succumbed to weakness. Western armies were able to extend their control over our lands, and even after their withdrawal, they left behind remnants of their values and culture, which have corroded our moral and ethical system. They also left behind collaborators and agents among us who continue their mission of intellectual invasion, serving as bridges for Western cultural expansion to strip us of our identity.

Moreover, the youth observe the West’s dominance in technology, scientific and technical advancements, and its impressive chain of innovation and invention, while witnessing an Ummah unable to produce its medicine, secure its food supply, or manufacture its weapons. It is a consuming nation rather than a producing one, reliant on imports from the West in most cases.

These conditions have caused the youth to become enchanted with the West, chasing after its customs and ways of living due to the belief in the West's perceived perfection and superiority.

Another related reason is the absence of role models in the Ummah. Unfortunately, this absence is not due to a lack of exemplary figures but rather their marginalization. Positive role models are sidelined while entertainers, whose professions contribute little to the Ummah, are glorified and presented as societal icons.

This is plainly evident as media platforms spotlight actors, dancers, and athletes, captivating audiences with their news and making them follow and know them by heart. But where are the physicists, biochemists, doctors, engineers, and other specialists in beneficial sciences? They are known only within their respective fields.

This marginalization of impactful figures has left the youth vulnerable to blind imitation of the advanced West. We cannot rely solely on the memory of our glorious past filled with role models in various fields. Youth are inspired by practical role models who exist in their environment rather than by reminiscing about past glories.

Added to these causes is the emptiness that pervades the lives of many youths. As it is said, “An idle limb will atrophy.” Over time, an inactive person’s aspirations weaken. A youth engaged in productive activities that fill their time with beneficial pursuits is less likely to engage in blind imitation, as they find fulfillment in practical and beneficial endeavors that cultivate a sense of seriousness, which inherently rejects trivialities.

The solution always lies in reinforcing identity. Our Islamic identity provides clear concepts regarding the stages, causes, and conditions of strength and weakness. It instills in the Muslim a sense of uniqueness and distinction through the pure creed of monotheism. It reminds us that just as the Ummah has experienced periods of strength, prosperity, and progress, it also faces periods of weakness. The difference lies in the fact that we possess a roadmap of constants that guide us to revival and progress when we fulfill their requirements. Consequently, the youth understand that our current state of weakness is merely a temporary setback, a stumble from which we will soon rise.

It is challenging to propose specific steps for strengthening identity to help the youth escape this dark tunnel within these lines. However, generally, it is a shared responsibility borne by multiple institutions.

The family is the primary entity responsible for shaping a child’s personality in their early years, fostering proper faith, adherence to Islamic teachings, and instilling the value of work and activity. It is evident that the most resistant youth to blind imitation of the West are those who are religiously committed. This, in turn, necessitates that parents possess a certain level of religious and intellectual awareness, which can only be achieved if they strive to educate themselves about parenting and Islamic knowledge. Parents today have no excuse, given the open access to the internet, allowing them to listen to, watch, and learn from scholars, educators, and experts.

The mosque also plays a central role in shaping Islamic personality and strengthening identity through religious lessons and direct interaction with imams and preachers, providing a safe and nurturing environment for both the young and old. However, religious discourse should be modernized in terms of tools and approaches, connecting teachings and texts to contemporary realities.

Scholars and concerned intellectuals must leverage social media platforms to connect the youth with their history, highlight the Ummah’s unique civilizational achievements, and instill pride in their Islamic heritage. By doing so, they can assure the youth that the Ummah’s return to leadership is possible if we follow the path of our predecessors.

Finally, professional organizations and scientific institutions must work to highlight and promote the accomplishments of scientists and specialists, showcasing them as role models for the youth. It is insufficient to confine these figures to academic circles; they must be brought to the forefront so the youth can see that their Ummah has leaders in various fields.

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(1) Sahih al-Bukhari (3456) and Sahih Muslim (2669).

(2) Al-Muqaddimah by Ibn Khaldun (1/184).

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Most television viewers in the eighties and nineties, especially from Arab and Islamic countries, cannot forget the astonishment that struck them whenever they watched fashion shows or the latest haircuts in the United States or Europe. They would often exclaim in disbelief, “What is this crazy world?! Can any sane person anywhere in the world wear such clothes or style their hair in such a way?!”

This astonishment was justified for two primary reasons: firstly, the designs of these fashions were entirely inappropriate for the religious values or societal customs that most people in these countries adhered to. Secondly, the number of people who followed or adhered to such new designs or trends was limited even in their countries of origin, mostly belonging to specific social or professional groups or rebellious youth movements.

Soft Infiltration

It's not difficult to divide the relationship of our Arab and Islamic countries with Western fashion and its trends into two historical phases. The first phase was the period of Western colonization, during which the West controlled these countries and their resources. This created a sense of inferiority among some, leading to a desire to imitate the West in every movement and stillness, to the extent that some intellectual and cultural elites openly advocated for it. They were leaders of the Westernization trend, seeing the West as the pinnacle of progress and scientific advancement. This call was met by limited societal groups.

At first, some of these individuals firmly believed that following these fashion trends was a sign of sophistication and civilization, marking the belonging to high social classes. This belief, besides being considered a necessity of “elegance,” became a measure of the openness and desire to keep up with development and imitate the West.

The second phase began after the departure of foreign occupation and the rise of national sentiment among most populations, who earnestly sought to reclaim their religious values and unique traditions and heritage. This made fashion programs and their content a source of mockery for many years. People only watched them out of necessity, as they occupied a time slot on limited television channels back then, or as an amusing form of entertainment, remaining largely ineffective.

However, in contrast, the West did not tire of working to standardize societies according to its desires, focusing on other mechanisms that, though old, were more effective. One of the most notable was cinema. The fame gained by actors and actresses was enough to make them models for imitation by young men and women, particularly those belonging to specific social classes. This imitation then slowly spread to other segments of society.

Then came globalization and the accompanying communication revolution, which supported the Western aim of standardizing societies, not just in terms of fashion or hairstyles, but in everything that a person might use or do: cars, electrical appliances, accessories, even types of food and drinks, and ways of eating and moving.

Class-based Fashion

Over time, we ended up with two types of fashion and new trends. One type is followed by the social elite and the wealthy, involving global brands (labels) in fashion, and the accessories that come with it, such as expensive glasses, key chains, watches, rings, and bracelets. The other type is the fashion of the poor, laborers, and marginalized groups in popular areas. These groups also keenly follow their trends, some of which try to imitate the fashion of the wealthy, at least in appearance.

Despite both groups adhering to fashion, there is a significant disparity in their appearances, naturally reinforcing social class distinctions and creating a vast gap between two classes. However, the important thing for the West is to standardize the lives of both classes and push them to eagerly follow everything it offers, keeping everyone within its control.

Fashion and Identity

Some might argue that there is no connection between adhering to national attire and maintaining identity. After all, some nations have changed aspects of their culture but preserved their national attire as a symbol. Other nations have not held on to their national dress but have separated it from the ability to innovate culturally and maintain their identity. Supporting this is the fact that Islam does not prescribe a specific dress code for men or women but sets certain standards to ensure modesty and cover.

However, amidst the identity struggle, it has become clear that attire is indeed an expression of identity and that clothing is a symbol of nations. This is highlighted by Western scholar Bernard Lewis, who stated, "Clothing expresses identity and affiliation." Therefore, especially for women, and in this era of cultural and civilizational subjugation, Arab and Islamic societies have not been immune to the frenzy of Western fashion and clothing. Unfortunately, many have chased after the latest fashion trends, cosmetics, and designs from Western fashion houses, imitating Western women in their dress and customs. Meanwhile, some Western fashion lines have blurred the lines between men's and women's clothing, leading many men to imitate women's clothing styles and vice versa, which clearly contradicts Islamic teachings and societal customs.

Beauty Standards

The issue did not stop at the globalization of fashion and its trends. The West aimed for a deeper goal: to establish new standards of beauty for men and women, which in themselves became a vast trade, generating enormous profits. For example, the newly marketed standard of female beauty in the West required tools that the West itself manufactured and continually developed.

Naturally, the West aimed to overturn a value principle upheld by most societies: that a woman's beauty is not in her face but in her morals. The model the West persistently presented and promoted was one of allure and seduction, with specific characteristics defined by the West. The West used all forms of psychological influence to convince others, resulting in staggering figures for the consumption of cosmetics, powders, hair dyes, nail polishes, lipsticks, perfumes, and slimming drugs and devices, which have multiplied fivefold in the past thirty years according to statistics.

Additionally, the phenomenon of skin whitening to resemble Western blondes or tanning to achieve a bronze look, millions of liposuction and lip augmentation, face and neck lifts, and cosmetic surgeries in various body parts to conform to Western standards, have all spread. These standards continuously evolve based on developments in Europe and America, which certainly do not align with the beauty standards traditionally upheld by different nations.

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Many overlook the pivotal role art plays in shaping the consciousness of nations, perceiving it merely as a form of entertainment and not paying attention to the inputs and influences it carries. This superficial view entirely ignores the fact that art, and cinema in particular, has become one of the most dangerous soft power weapons used by our enemies with cunning and skill to impose their cultural and political agendas and distort our image in front of ourselves and the entire world.

For decades, our enemies have understood that the camera can be stronger than the cannon and that a seemingly fleeting cinematic scene can plant ideas in minds that last for generations. Therefore, they did not hesitate to direct the tools of art to serve their colonial and Zionist interests. The result was that our societies were portrayed to the world in the ugliest forms, while our children lived as captives to false narratives instilled in them through cinema screens.

What we see today of confusion in identity and loss of self-confidence among many of our youth is nothing but the fruit of this cultural and artistic targeting that was used cleverly to make them renounce their identities and chase after an identity planted in them by those Western colonial systems.

Hollywood and Zionist Agendas

Hollywood is considered the largest film industry in the world, not only in terms of profits that reach hundreds of millions of dollars but also in terms of influence that has reached every corner of the entire world. However, this influence did not come out of nowhere. Hollywood was founded by European Jewish immigrants who exploited cinema as a means to serve their Zionist project by promoting Israeli propaganda since the early 20th century, claiming that their efforts were only to help them integrate into the societies they migrated to.

In one of the boldest stages of cinematic history, Jewish capital used its influence to make American cinema a propaganda machine. One of Hollywood's biggest producers, Barney Balaban, did not only provide artistic and financial support to Israel but used cinema as a political pressure platform to influence White House decisions, turning every movie star into an implicit or explicit supporter of the Zionist project.

A film like “Exodus” released in 1960 represented a dangerous turning point in the Zionist narrative, showing Israel as an ideal state that emerged from the womb of suffering while entirely omitting the Palestinian Nakba. It was as if the forced displacement and village destruction were not real practices constantly perpetuated by Israel against Palestinians. Paul Newman's portrayal of “Ari Ben Canaan” as a symbol of romantic heroic Zionism became an effective tool in shifting American and Western public opinion in favor of Israel.

At the same time, there were dozens of films that portrayed Palestinians and Arabs as terrorists or savages characterized by brutality and irrationality. For instance, the film “World War Z” depicted Palestinians as a global threat to civilization, where a virus threatens the world's life, and of course, Israel, the cradle of civilization and development, rushes to save the world from the virus and zombies! They build their separation wall, and the zombies try to climb and destroy Jerusalem, reflecting Israel's real-world apartheid wall isolating Palestinians from their lands!

Utilizing Stars and Artistic Influence

The Zionist influence did not stop at movies but also exploited major cinema stars to serve these agendas. Ingrid Bergman portrayed Golda Meir in the film “A Woman Called Golda,” depicting her as a symbol of wisdom and leadership, whereas historical reality attests to her atrocious crimes against Palestinians.

Jewish conductor Toby led orchestras accompanying numerous stars who worked to enhance Israel's image in international forums. The support extended to granting artists private planes and luxurious villas to hold promotional parties, as happened in the 1960s when Zionist organizations were provided with promotional supplies depicting Jews as saviors of ignorant Arabs.

The leaked documents from Sony in 2013, after attempts to hack it, revealed the close ties between Hollywood and Zionist institutions. These documents showed how executives worked to present Israel as a peaceful victim facing terrorism, while completely obscuring its crimes against Palestinians. These efforts aimed to improve Israel's global image, especially amid widespread criticism during its aggression on Gaza in 2014.

Silencing Opposing Voices

Hollywood is not a place that tolerates opposition to Israel, which it sponsors and provides with strong financial support. Any voice criticizing the occupation or supporting the Palestinian cause is quickly silenced and suppressed. Marlon Brando, for example, faced severe attacks and threats due to his bold statements against Zionist influence in Hollywood, later being forced to make a public apology. Similarly, actress Penelope Cruz and her husband Javier Bardem, who criticized Israeli aggression on Gaza, were naturally accused of anti-Semitism.

On the other hand, Israel exploited films to reinforce its narratives, producing numerous films that depicted the Holocaust and Jewish suffering from a deeply human perspective, evoking tears, such as “Schindler’s List,” which cemented the image of Jews as eternal victims in need of a “safe homeland.” Meanwhile, the Palestinian tragedy was entirely obliterated, leaving the Western viewer with a single biased narrative that Israel is the only hero and victim in the region.

Time for a Stand!

It is unfortunate that the Arab world still suffers from significant shortcomings in its media apparatus, which only spreads superficial and trivial content, attempting to emulate Hollywood and its ilk, with its shining light. We have become surrounded by works that undermine our identities, threaten our existence, and promote beliefs and ideas that have nothing to do with our identity and religion, both internally and externally. Despite some scattered attempts to confront these massive media machines, they were not enough to bring about real change. Therefore, the Arab and Islamic world must unite its efforts and stand together in utilizing media to serve its Ummah just as our enemies do.

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1. The Emergence of Zionist Cinema and Its Functions, Palestinian Information Center.
2. Hollywood and Zionist Circles, Al Jazeera Observatory.
3. Hollywood’s Jewish roots: From celluloid dreams to studio streams, efe.
4. How does Hollywood help whitewash Israel’s ‘image problem’?, TRT.
5. Hollywood and Israel, a love story: How the Jewish state met the silver screen, The Times of Israel.
6. Has Hollywood Fallen Out of Love With Israel?, Foreign Policy.
7. Hollywood and the Shift in Favor of Palestine, RT Arabic.

Our children today, even those who are committed to their faith, face significant struggles and unprecedented societal contradictions. They are caught between the values imparted within the family circle and what they encounter outside this safe environment in the streets, schools, clubs, and universities. The conflict arises between religious education and general education, leading to an internal struggle when the nature of life forces these children to interact naturally with a society vastly different from the one they grew up in, causing psychological anxiety and a sense of alienation.

Many households of preachers find themselves puzzled by the insistence of their children on taking crooked paths after their initial uprightness. They are distressed by their children's neglect of acts of worship after being diligent in performing them. Parents keep questioning what went wrong. They believe that merely having their children with them in the same house is enough to make them replicas of themselves without adequately equipping them to face the contradictions they encounter once they leave the family home and are forced to mix with a society where concepts have become confused and Islamic values have been lost.

Foundations of Muslim Youth Identity

Identity is formed by the general culture surrounding a person, starting from the parents to the family, society, and the nation. The extent to which culture influences an individual, and the degree to which they draw their ethics, behavior, and beliefs from it, determines the depth of their identity, knowledge, awareness, and answers to existential identity questions like: Who am I? Why am I here? What is my destiny?

The first foundation of a Muslim youth's identity is the belief in the creation of humans by the hand of Allah, as affirmed by His words: “And [mention, O Muhammad], when your Lord said to the angels, ‘I will create a human being out of clay from an altered black mud. And when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration.’” (Al-Hijr: 28-29) Furthermore, they believe that humans are honored creations of Allah, as He says, “And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.” (Al-Isra: 70) They also believe that Allah appointed humans as His successor on earth, as stated: “And [mention, O Muhammad], when your Lord said to the angels, ‘Indeed, I will make upon the earth a successive authority.’” (Al-Baqarah: 30)

From all these beliefs, they also believe in the purpose for which Allah created humans, which is to worship Him, as He says, “And I did not create the jinn and mankind except to worship Me.” (Adh-Dhariyat: 56) Thus, the identity of Muslim youth is formed around the Islamic concept of human creation and the belief in the purpose for which they were created, which is to worship Allah.

Then where did all the problems of faith, represented by the phenomenon of atheism spreading in educational environments, come from? Among those who grew up in religiously conservative settings, what drove these youths to seek other identities than the one originally present, leading some of them astray during a critical stage of their lives?

Manifestations of Ideological Conflict

The entire global civilization may be experiencing an existential struggle. Western civilization has provided all its material capabilities and has tried with all its soft power to impose its identity and culture on the entire world through the globalization project, using its tools that it still exclusively controls and there is no equivalent power to stand against it, such as the Internet, social media, Hollywood products, directed literature, the capitalist economy, and other means and products of Western civilization.

On the other side, there is the East with its history and divine identity, where a nation holds an identity, culture, and one of the greatest civilizations that ever existed on earth from the beginning of creation until the Day of Judgment. Despite this, the nation has weakened, abandoned its identity, and every space it gave up was filled with intellectual emptiness, losing its leadership and status, becoming an entity without identity. This echoes the words of the Commander of the Faithful, Umar ibn Al-Khattab: “We are a people whom Allah has honored with Islam; should we seek honor through anything else, Allah will disgrace us.” Among the youth, manifestations of internal conflict have emerged, including:

1. The shift from a culture of production, work, effort, and excellence to a culture of consumption and excessive buying of Western products regardless of necessity.
2. The rush of women and some men towards cosmetic products and surgeries, spending extravagantly on them.
3. Increased family problems and poor treatment of parents, opposing them merely for the sake of being contemporary, and sometimes criticizing their thinking as backward and regressive.
4. The emergence of Western ideological currents within the Muslim community that have quickly infiltrated and found an alarmingly high level of acceptance, such as atheistic thought, gender mixing, and the appearance of so-called homosexuality.

Reasons for the Spread of Westernization

Amidst these intellectual tragedies faced by the Ummah, we ask: How did such influences manage to infiltrate such a heavenly society? The truth is that the Ummah has faced several severe shocks due to the weakness of the Ottoman Caliphate, the wars it fought, the fall of the Caliphate, the Sykes-Picot Agreement, and other factors, including:

1. The siege of globalization with its tools targeting the youth and women of the Ummah, who are responsible for raising the next generation and changing any negative reality.
2. The weakness of educational curricula within institutions, focusing solely on the scientific aspect.
3. The strength of Western media and its affiliates in influencing young people and offering them temptations.
4. The absence of family involvement due to the family itself falling into the traps of globalization.

Restoring Islamic Identity

The process of restoring the Ummah's original identity relies on the strong will of concerned parents, educators, preachers, and educational and religious institutions, as well as the collective will of the Muslim community to save itself from further moral and doctrinal decline.

This begins with what the Prophet Muhammad (peace be upon him) started, which is deep and focused upbringing to prepare a new generation with a pure creed. The steps to the solution begin with:

   1- Family Awareness:

The family is the primary source from which a young person draws their identity and culture. Preparing families and young people about to marry comprehensively is the first step in restoring the family's role in raising the next generation. The Prophet Muhammad (peace be upon him) said, “A woman may be married for four reasons, for her property, her rank, her beauty and her religion; so get the one who is religious and prosper.” (Narrated by Al-Bukhari and Muslim).

   2- Restoring the School's Role in the Educational Process:

What the school instills in early childhood can be more influential than the family. This is a call for wealthy individuals to invest in education by establishing Islamic schools that focus on moral building, in addition to various scientific subjects, so that public schools in Arab countries return to paying attention to values and morals again.

   3- Restoring the Role of the Mosque:

In Islam, the mosque has a fundamental role in managing all aspects of life. In the early days of the Muslim community, prayers were performed in mosques, the affairs of the community were managed, war and conquest decisions were made, and learning sessions were held. Parents must connect their children to the mosque. Preachers should develop themselves and their messages according to contemporary needs and the needs of the youth and the Ummah. Mosque lessons should cover beliefs, worship, morals, and behavior, offering models to imitate in an easy and appealing manner. The beauty of Islam should be highlighted, such as its order, cleanliness, strength, heroism, and glory.

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