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 role of mothers in their children’s lives extends far beyond being a means of communication; it significantly influences the child’s cultural and social identity. This mission begins during the earliest stages of speech, where the mother acts as the first model to whom the child listens and from whom they absorb the vocabulary and structure of their language—whether through daily conversations or the stories and tales she shares.

Instilling a love for the Arabic language in a child begins when the mother integrates the language into their daily life. This can include reading stories, singing simple songs, and interacting with the child using proper Arabic vocabulary infused with love and patience. Studies have shown that children exposed to rich vocabulary during early childhood develop stronger language skills in later years. Thus, the mother’s role is not limited to teaching correct pronunciation but extends to embedding a love for the language and connecting the child to it through simple and enjoyable life experiences.

The role of both mother and father can also extend to utilizing mealtimes or playtime to teach the child new words and associate them with practical contexts. Continuous verbal interaction nurtures the child’s listening skills and enhances their ability to comprehend linguistic structures. This verbal engagement lays the foundation for a robust linguistic base, enabling the child to express their thoughts and emotions effectively in the future.

Since the mother is the first link between the child and their cultural environment, her use of Arabic contributes to building the child’s cultural identity, instilling in them a sense of pride in their cultural and religious heritage, and fostering a connection with their linguistic heritage.

Daily Communication as a Foundation

Daily communication between the mother and child forms the cornerstone of language development. It goes beyond simply transferring information; it acts as a bridge that conveys the world in all its details to the child. Through this, the child acquires linguistic and stylistic skills necessary for interacting with their surroundings. Simple, daily conversations within the context of routine activities are among the most effective ways to develop speech and expression skills in children. They learn words and sentences naturally through repetition and practice.

When a mother uses clear and simple language while talking to her child, she creates an encouraging linguistic environment for language growth. Scientific studies have indicated that children who engage in daily conversations with their mothers from an early age acquire a richer vocabulary and develop better pronunciation and grammatical skills more quickly than those deprived of such verbal interactions.

A study published in the journal Child Development (2020) highlighted that the quality of communication between mother and child, including the variety of words and phrases used, plays a significant role in shaping the child’s linguistic abilities in later stages. Daily conversations also boost the child’s self-confidence and ability to express their needs and ideas. They provide opportunities for the child to hear language in different forms and mimic the pronunciation of words and sentences.

For example, during meals or playtime, the mother can name tools and ingredients clearly and repeat them, helping the child associate words with their surroundings. Using emotional expressions and vocal intonations further enhances the child’s understanding of words in various contexts and supports the development of both language and emotional abilities.

The Story as a Linguistic Tool

Stories at various stages of childhood serve as a unique educational tool, allowing mothers not only to enrich their child’s vocabulary but also to instill lasting cultural values and concepts. Through tales inspired by Quranic texts and the Prophet’s traditions, mothers can present a living model of the Arabic language in its refined literary form. This helps children acquire new vocabulary and refine their expressive skills in an engaging and captivating way.

Islamic stories, which reflect noble meanings derived from ethics and values such as honesty, trustworthiness, justice, and kindness, connect the child to both their language and culture. For instance, when a mother recounts the story of Prophet Yusuf and his brothers or Prophet Musa and Pharaoh, she introduces the child to rich linguistic structures and explains vocabulary through precise contexts. This approach not only enhances the child’s language skills but also connects them to cultural contexts that deepen their understanding of the world around them.

Studies, such as one published in the Early Childhood Education Journal, have confirmed that storytelling improves children’s listening and expression skills. Through stories, mothers can use repetition and interaction to reinforce vocabulary in the child’s mind. Verbal interaction between the mother and child is crucial in this regard. For instance, when the mother asks the child about the story’s moral or encourages them to retell the events in their own words, she fosters their analytical and critical thinking skills while enriching their vocabulary with new words presented in natural contexts.

Islamic stories often employ eloquent language, making them an effective tool for introducing children to the fundamentals of Arabic grammar and morphology, without the influence of colloquial dialects. Additionally, stories stimulate the child’s imagination, encouraging them to ask questions and interact with the narrative. They nurture a love for learning and linguistic exploration. When a mother carefully selects Islamic stories and narrates them with engaging tones and voice modulation, she adds an emotional dimension that enhances the child’s understanding and appreciation of the language. This positive interaction not only strengthens linguistic skills but also deepens the emotional bond between the child and the mother, making the child more receptive to learning from her.

Challenges Faced by Mothers

Mothers face significant challenges in fostering a love for the Arabic language in their children due to the growing dominance of foreign languages in various aspects of daily life, such as education, digital games, and entertainment. Children are often inclined to use English due to the influence of media and foreign schools.

Additionally, Arabic digital content suffers from a severe shortage, making it difficult to find engaging and high-quality educational resources. Mothers also struggle to dedicate enough time to teaching their children Arabic due to daily life pressures. Some may lack proficiency in the rules of the language, while others hesitate to teach it due to the strong influence of foreign languages.

Despite these challenges, there is hope in finding innovative solutions, such as leveraging modern technologies to produce engaging educational content and raising mothers’ awareness of their role in preserving the Arabic language.

Ultimately, teaching our children proper Arabic can only be achieved through Islamic upbringing, which our societies strive to establish. This upbringing connects children to virtuous role models. All the qualities children admire in the individuals they seek to imitate —beauty, intelligence, knowledge, courage, strength, and generosity—were embodied in one perfect individual: our Prophet Muhammad (peace and blessings be upon him).

He is the ultimate role model for raising children, as he said: “Nurture your children upon three traits: the love of your Prophet, the love of his family, and the recitation of the Qur’an.”
When our children develop a love for their Prophet and their Qur’an, they naturally cultivate a love for their language as well.

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1. Mukhtar, Abdulaziz, (2015), The Effect of Linguistic Interaction Between Mother and Child on Language Acquisition, Dar Al-Nahda.
2. UNICEF Report on The Importance of the Early Years in Children's Language Development.
3. Child Language Acquisition and the Role of Caregivers, Journal of Early Childhood Research.

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The Quran is the book of complete truth, and language is a tool to uncover this truth. The Quran has given great importance to the methodology of language in revealing the truth, following every misleading and false discourse by exposing and clarifying its reality to people. It scrutinizes what is contained within such discourse, uncovering the lies and deception.

The Quran supports the language of truth in many ways. It demonstrates certainty over doubt or suspicion; “Indeed, assumption avails not against the truth at all.” (An-Najm: 28) It negates blind imitation of ancestors; “And when it is said to them, 'Come to what Allah has revealed and to the Messenger,' they say, 'Sufficient for us is that upon which we found our fathers.' Even though their fathers knew nothing, nor were they guided?” (Al-Ma'idah: 104) It calls for verification through rational and sensory evidence before making judgments; “And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart – about all those [one] will be questioned.” (Al-Isra: 36) It places importance on rational proof; “Say, 'Produce your proof.'” (An-Naml: 64) It commands traveling through the land to seek signs of certain knowledge and not to accept impressions blindly; “So proceed throughout the earth and observe.” (Aal-Imran: 137)

The Quran criticizes those who reject its truth, describing them as having abandoned the natural processes of cognition in the human mind, addressing them with a critical language: “Then will you not see?” “Then will you not use reason?” “Have they not traveled?” “Have they not looked?” and so on.

Hypocrites and Linguistic Deception

Hypocrites attempted to subject the logic of prophecy and revelation to the factors of deception by using misleading language to obscure the truth, deceiving the believers with their false words. They claimed faith while they were truly disbelievers in revelation. They adopted a functional language approach (hypocritical), choosing words and phrases that suited each situation to gain benefit and avoid harm.

They alter the names and real meanings of words. For instance, they sometimes claim to believe in Allah and the Last Day and sometimes claim to be reformers on earth. Then they would say that those who believed were the foolish and weak, not worthy of respect, while they consider themselves the elite due to their wealth and influence.

They tried to change the established meanings and significations of words, believing they owned the media and cultural space, the power, and influence in society. They thought only they could determine the appropriate meanings and significations of the words used, and no one could change these meanings or redefine the names they assigned.

However, the Quran revealed the falsehood of their language and words that did not correspond to the meanings they referred to. It clarified in a statement until the Day of Resurrection that they were not believers and that their linguistic deception only deceived themselves by persisting in this misguidance. Their actions among people and on earth – in all its forms – were never acts of reform but of corruption. They persistently tried to portray corruption as reform by altering the meanings and significations of the terms “reform” and “corruption.”

The Quran defines the practice of linguistic deception in society by the hypocrites and the Quranic language’s defense in restoring the meanings and significations of names and terms, i.e., restoring the truth that the hypocrites attempted to obscure in perceptions and concepts. This Quranic clarification partly appears at the beginning of Surah Al-Baqarah: “And of the people are some who say, 'We believe in Allah and the Last Day,' but they are not believers. They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not. In their hearts is disease, so Allah has increased their disease; and for them is a painful punishment because they [habitually] used to lie. And when it is said to them, 'Do not cause corruption on the earth,' they say, 'We are but reformers.' Unquestionably, it is they who are the corrupters, but they perceive [it] not. And when it is said to them, 'Believe as the people have believed,' they say, 'Should we believe as the foolish have believed?' Unquestionably, it is they who are the foolish, but they know [it] not.” (Al-Baqarah: 8-13)

The Bedouins and Linguistic Errors

The Quran also records another scene of linguistic manipulation, using language as desired for deception and general misguidance. This is the scene of the Bedouins claiming faith by saying, “We believe.” Allah says, “The Bedouins say, 'We have believed.' Say, 'You have not [yet] believed; but say [instead], 'We have submitted,' for faith has not yet entered your hearts.” (Al-Hujurat: 14)

This group submitted out of fear of the Muslims’ power and did not believe as required by faith. Fear drove them to say the Shahada (testimony of faith) “There is no deity but Allah, Muhammad is the Messenger of Allah.” They wanted to be treated as the emigrants who left their wealth and possessions for the sake of Allah and proved sincere in their migration when migration was considered a bond among the emigrants.

However, these Bedouins remained inwardly disbelievers and deniers of the prophethood and the Quran. They claimed Islam during a difficult year in which they spoiled the pathways to Medina with their filth and raised its prices. They would say to the Messenger of Allah (peace be upon him): “We came to you with our burdens and dependents and did not fight you as others did, so give us from the charity.” They would boast about it! Using the language of faith, the Quran revealed their reality, stating that they had not believed but only submitted out of fear and greed. The term “faith” means obedience to Allah and His Messenger in both private and public, in heart and outward behavior, which was not present in these lying Bedouins’ claim of faith.

The Quran and the World of Anti-truth Language

The Quran clarifies that each word and term has a place, value, position, signification, and meaning. The deceivers replace all these ranks and significations in their discourse to distort human cognition and manipulate the established ranks and significations of words, constructing a language world different from the truth. The danger lies in leaving these manipulators of words and terms in their deceit and deception of the human mind, threatening individual and societal awareness formed through the discourse of truth and threatened by the discourse of lies, linguistic hypocrisy, errors, and manipulation of names and terms.

The deceptive discourse constructs a language world targeting the human mind, building its misleading concepts and terminologies, diverging from the true and accurate meanings and significations of words and terms.

The Quran’s criterion for revealing the errors of this hypocritical language world is the manifestation of behavior, i.e., the expression of the connection between speech and action. The agreement between them means the intrinsic truth of the statement and word, and the disparity between them means the intrinsic falsehood in the sentiment and discourse as a whole; “Great is hatred in the sight of Allah that you say what you do not do.” (As-Saff: 3)

The second criterion is the sentiment criterion; “For faith has not yet entered your hearts.” (Al-Hujurat: 14), which aligns with the first criterion and leads to it because a healthy person acts in accordance with what he believes in and avoids everything that contradicts his sentiment and does not believe in its worthiness and merit to strive for it with his limbs and exert effort and sacrifice.

Thus, the Quran’s language reveals the language of this misleading world, which targets the truth primarily, not wanting the mind to reach or believe in any truth. Then it targets human awareness, which is fundamentally based on three truths: the divine truth, the universal truth, and the social truth. If we follow the Quran, we find that the misleading language world seeks to distort these three truths, causing confusion in the human mind in its perception of these truths, preventing the formation of true awareness towards these major truths.

The Quran was aware of these deceptive attempts and sought to clarify, deconstruct, and show their fallacies according to fixed criteria based on reason, nature, and history.

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