Amid the shifting values in Muslim societies, a young man stands at the threshold of adulthood. He was born and raised in a home that revered Islamic principles, knowing that manhood is a responsibility and that guardianship is a duty, not a privilege. Yet today, he lives in an era where these concepts have become mere passing debates. He hears claims that absolute equality between men and women is the only path to justice and that guardianship is nothing more than a remnant of an outdated patriarchal culture. As he looks around, he sees young men like him who no longer view themselves as leaders but have instead become spectators in a society that changes without them, torn between holding on to their roots or drifting with the tide.

In another scene, in a home that was once filled with warm family values, a mother sits, exhausted by life's pressures. She juggles a job she never saw as necessary and the increasingly difficult task of raising children in the shadow of overwhelming screens and external influences. She knew that motherhood was a noble role and that the family was the fortress of society. But now, she finds herself confronted with voices telling her that sacrificing for the family is weakness and that true success lies in complete independence from traditional responsibilities. As she looks at her children, she wonders: Do they need a mother, or a new model that aligns with the demands of the age?

Elsewhere, in a media landscape that once nurtured awareness and protected identity, the scene has changed. Programs now promote moral laxity under the guise of liberation, sitcoms mock traditional values in the name of comedy, and advertisements impose new standards of beauty and social status. Where Muslim societies once shielded themselves from such ideological invasions, today they consume them unresistingly, even welcoming them into their homes without recognizing the consequences.

Were these changes natural? Or is there something deeper at play?

In an even broader scene, in the arenas of intellectual discourse, voices clash. Some argue that value transformations are an inevitable requirement of modernity, while others warn against losing identity under the pressures of Westernization. Amidst them, there are silent observers who witness the scene with sorrow. They understand that change may be necessary but also recognize the distinction between progress and self-erasure. They clearly see the difference between embracing the natural course of life and abandoning the very foundations upon which Muslim societies are built.

And here, the great question arises: Can matters be restored to their rightful balance? Can a harmony be achieved between modernity and identity? Are there still voices in the Ummah willing to declare: We are a nation with our own values, principles, and distinctiveness that must not dissolve into Western currents? The words of Allah resonate: "Then is it the judgment of ignorance they desire? But who is better than Allah in judgment for a people who are certain [in faith]." (Al-Ma'idah: 50)

The answer begins when each individual in this society decides to redefine their identity—not as others dictate, but as their faith, history, and natural disposition dictate. Islam is preserved by Allah’s promise, and human nature cannot be erased no matter how strong the tides of Westernization grow. This Ummah has endured many trials, yet it always emerges stronger because there are always those who hold fast to the truth. The Prophet ﷺ said: "A group of my Ummah will continue to prevail upon the truth. Those who abandon them or oppose them shall not harm them until Allah’s decree arrives while they remain as such." (Sahih Muslim)

Moreover, balancing modernity and identity does not mean melting into the West but rather building a comprehensive civilizational model rooted in Islamic values rather than dry materialism. The Muslim must harness ideas to create a revival firmly anchored in our principles, just as the early Muslims did when they combined knowledge with faith and progress with identity. Allah says: "You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah." (Aal 'Imran: 110)

The voices of those who believe in the truth have never and will never disappear, no matter how much the media tries to suppress them. Awareness is growing, and revival is renewing itself. We have seen Muslim communities in the West resisting dilution campaigns and families rediscovering Islam’s role in building society. All of this is proof that Islam is stronger than any attempt to dissolve it and that human nature will always seek and return to the truth, no matter how far it strays.

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Cassius Marcellus Clay was born on June 6, 1942, in Louisville, Kentucky, in an environment deeply entrenched in racial discrimination and social segregation. His father worked as a billboard painter, while his mother was a domestic worker. Growing up in a society that denied Black Americans equal opportunities, young Clay refused to accept a fate imposed by his surroundings.

From a Stolen Bicycle to a World Champion

At the age of twelve, Clay’s bicycle was stolen. He reported the theft to a local police officer, expressing his desire to punish the thief. The officer responded with words that would change Clay’s life forever: "You need to learn how to fight first!" Inspired by this advice, Clay joined a local boxing gym and dedicated himself to honing his skills. His talent quickly became apparent, and in 1960, he won a gold medal in the Olympics in the light heavyweight category.

However, this medal did not earn him the respect he deserved in his own country. It was said that, in frustration, he threw it into the Ohio River after being refused service at a restaurant due to his skin color.

Following his Olympic victory, Clay turned professional, embarking on an undefeated streak that led him to the biggest challenge of his career in 1964—facing world heavyweight champion Sonny Liston. Despite widespread skepticism, Clay stunned the world by defeating Liston, becoming the youngest heavyweight champion at just 22 years old. His bold declaration after the victory, "I am the greatest!" would become his lifelong signature.

Embracing Islam: A Challenge to the Norms

After winning the world championship title, Ali shocked everyone by announcing his conversion to Islam, changing his name to "Muhammad Ali." This was a bold challenge to American society, which saw his former name as a symbol of slavery. Ali declared he would no longer be called "Cassius Clay" because it was a "slave name," instead choosing "Muhammad Ali" to reflect his new identity.

But this was more than just a name change—it was a fundamental shift in his personality and philosophy. He began speaking openly about Black rights and stood firmly against racism, leading to intense media attacks. The American press saw his stance as a threat to the dominant cultural narrative.

From the moment he embraced Islam, Ali became an unofficial ambassador of the faith in the West. He used his fame to defend Islam and correct misconceptions about it, always emphasizing that his strength came not just from his fists but from his deep faith.

Refusing Military Service and Paying the Price

In 1967, as the Vietnam War raged on, Muhammad Ali was drafted into the U.S. military. However, he refused to serve, boldly declaring:
"I will not fight in a war I do not believe in. The Vietnamese have never called me the N-word or taken away my rights."

His defiance challenged Western cultural dominance and came at a high cost. The government stripped him of his world championship title, revoked his boxing license, and sentenced him to five years in prison with a hefty fine. Although he appealed the ruling and never served jail time, he was banned from competing for three years—losing some of the prime years of his career.

Despite this setback, Ali never wavered in his stance. Over time, he gained public sympathy and support from activists, leading to the U.S. Supreme Court overturning his conviction in 1971.

Return to Glory

Upon his return to boxing, Ali fought legendary bouts, including the "Fight of the Century" against Joe Frazier in 1971, which he lost on points. However, this was not the end. His greatest victory came in 1974 in the famous "Rumble in the Jungle" against George Foreman in Zaire (now the Democratic Republic of Congo). In this legendary fight, Ali employed the "rope-a-dope" strategy—absorbing Foreman’s powerful punches until his opponent was exhausted. Then, in the eighth round, he delivered a knockout punch, reclaiming his world title after years of injustice.

In 1975, he faced Frazier again in the historic "Thrilla in Manila." The brutal fight ended with Frazier’s corner stopping the match in the 14th round, solidifying Ali’s status as the greatest boxer in history.

Retirement and Battle with Illness

In 1981, after two consecutive losses, Muhammad Ali retired at the age of 39. A few years later, he was diagnosed with Parkinson’s disease, which affected his speech and movement. However, the illness did not stop him from engaging in humanitarian and charitable work, launching numerous initiatives to support underprivileged children and patients.

In a defining moment of resilience, Ali lit the Olympic torch at the 1996 Atlanta Games, despite his illness, proving that greatness is not just about physical strength but about patience, perseverance, and willpower.

More Than Just a Champion

Muhammad Ali was not just a boxer; he was a global figure who left a lasting impact in many fields. He was a symbol of dignity and pride in identity, a proud Muslim, and a relentless fighter against injustice and racism. His words and actions inspired millions worldwide, proving that true greatness is not just in the ring but in the principles one stands for.

On June 3, 2016, Muhammad Ali passed away, but his legacy remains alive in the hearts of his admirers. His name is forever engraved in history as one of the greatest figures who changed the world.

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Resources:

1. Muhammad Ali: The World Champion Boxer… How He Embraced Islam and Why His Impact Went Beyond the Ring
2. DW
3. Al Jazeera Net
4. Youm7

For years, the phrase "Always Ready for a Challenge," which is the title of a song, has been adopted by self-proclaimed "feminists" as a slogan. They use it to promote female figures they wish to present as societal icons, aiming to distort our Arab and Islamic identity.

This happens despite the contradictions in what these figures promote—often rejecting our values and beliefs, and advocating ideas that increase societal polarization and waste the community’s energy on futile battles, or at best, battles that are not a priority compared to the fundamental struggles of the ummah on its path to revival.

Today, however, we raise this slogan for a woman who truly deserves recognition and can serve as a role model for our daughters.

The woman I am referring to is an Arab Jordanian lady. If it were up to me, I would make her life story and stances part of the school curriculum for our sons and daughters, so they can learn about real role models, away from those imposed upon them for dubious purposes.

I am talking about Dr. Rima Khalaf. After graduating from the American University of Beirut and obtaining higher studies in economics from Western universities, she returned to her homeland, Jordan, where she held several ministerial positions before embarking on a journey in various roles within United Nations organizations.

Among the positions she held were Assistant Secretary-General of the United Nations and Regional Director of the United Nations Development Programme (UNDP) from 2000 to 2006. While in this role, she launched projects to promote good governance, human rights, and human development in Arab countries.

During this period, she played a prominent role in publishing a periodic report on human development in the Arab world, which garnered significant attention and appreciation in Arab intellectual circles.

In 2005, the Arab League honored her at its headquarters in Cairo. On the sidelines of that visit, the Egyptian Doctors Syndicate hosted her at the "House of Wisdom" (Dar Al-Hekma), where she was celebrated as an Arab pioneer who held prestigious international positions.

I still remember her speech in which she confidently predicted the inevitable downfall of oppressive regimes and the inevitability of peoples enjoying their full rights and freedoms, citing the collapse of the Soviet Union and the end of apartheid in South Africa as examples.

Later, I lost track of Khalaf’s activities due to my own negligence until one day in 2017, when I woke up to the news of her resignation from her position as Executive Secretary of the United Nations Economic and Social Commission for Western Asia (ESCWA) following the withdrawal of an international report accusing "Israel" of oppressing the Palestinian people.

After completing her report, which concluded that the "Israeli" occupation regime is an apartheid system and that the only solution to the Palestinian cause lies in dismantling this racist system, she recommended reinstating the anti-apartheid committees within the United Nations to take on this mission, just as was done with apartheid in South Africa.

The withdrawal of Khalaf’s report was not surprising to her, as she noted in her resignation letter to the UN Secretary-General. She was well aware of the direct and indirect influence that "Israel" enjoys through the U.S. Thus, she decided to resign, knowing from her extensive experience that maintaining her authority and holding high positions within the UN would only be possible with the approval of the Zionist-American axis. Yet she chose to stand by the truth.

I write these words today with the resources available to me to ensure that this lady’s stance is not forgotten, and that her example remains visible amid the spotlight given to actresses and socialites who are replicas of values and stances foreign to our ummah, presented as role models.

Rima Khalaf should not only serve as an example and role model for our daughters but for everyone—men and women—who truly belongs to this ummah.

Khalaf set an example for us all when she boldly spoke the truth, proving that it is possible to stand for what is right at any time and place, provided one listens to and obeys their conscience.

At the same time, Khalaf exposed the false slogans of feminism, which seek to undermine everything beautiful in our heritage and drive women away from the path Allah created for them—a path through which they can contribute significantly to their religion, their nation, and their homeland.

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Social interaction is gradually declining, even among family members, due to the overwhelming presence of communication technologies, the increasing capabilities of smartphones, the dominance of materialistic lifestyles, the weakening of kinship and friendship ties, and decreasing trust in others. Additional factors, varying from one society to another, also contribute to this decline, including political, security, and economic conditions.

In recent decades, there has been a noticeable drop in the number of people who reported having a close confidant in their lives. The time people spend with family, friends, colleagues, and neighbors has also decreased—from 15 hours to only 10 hours per week, according to data from the U.S. Census Bureau.

A medical study shows that individuals suffering from social isolation are at a higher risk of illness, particularly heart diseases and strokes. Their ability to perform daily tasks diminishes, and their efficiency at work and home declines as well, with these negative feelings impacting their roles as employees, spouses, and parents.

American writer Jessica Stillman notes that the lack of human interaction has a significant impact on energy levels, much like the lack of food, highlighting the importance of the emotional and psychological nourishment provided by social connection.

Here’s a five-step roadmap to help you overcome social isolation:

1. Choose good friends

The Prophet Muhammad (peace be upon him) encouraged choosing friends carefully, comparing a good companion to a perfume seller. He said: "The example of a good pious companion and an evil one is that of a person carrying musk and another blowing a pair of bellows. The one who is carrying musk will either give you some perfume as a present, or you will buy some from him, or you will get a good smell from him, but the one who is blowing a pair of bellows will either burn your clothes or you will get a bad smell from him." (Sahih al-Bukhari)

The hadith emphasizes the importance of a good friend, who is like a pleasant fragrance that brings happiness and helps dispel feelings of frustration, depression, and isolation.

2. Uphold ties of kinship

Maintaining kinship ties is a sign of faith. The Prophet Muhammad (peace be upon him) said: "He who believes in Allah and the Last Day, let him be hospitable to his guest; and he who believes in Allah and the Last Day, let him maintain good the ties of blood relationship; and he who believes in Allah and the Last Day, must speak good or remain silent." (Sahih al-Bukhari)

He also said: "Whoever would like his lifespan to be extended, his provision to be increased and a bad death to be warded off from him, let him fear Allah and uphold his ties of kinship." (Al-Bazzar and Al-Hakim)

These hadiths highlight the benefits of kinship, such as improved health, longer life, increased blessings in provision, and protection from misfortune. Those who maintain kinship ties enjoy better mental health due to their positive social relationships and openness to others, which often results in greater social acceptance and love.

3. Engage in physical activity

A medical study revealed that individuals experiencing social isolation rarely exercise and often suffer from poor sleep. This increases their risk of stroke by 32% and heart disease by 29%. There is also a link between isolation and a higher risk of Alzheimer's disease. In fact, the impact of loneliness and isolation is equivalent to smoking 15 cigarettes a day.

Therefore, it is recommended to exercise regularly, pursue enjoyable hobbies, take walks in the fresh air, cycle, swim, or play soccer—activities that can help break the cycle of isolation and create new opportunities for social interaction.

4. Limit time on social media

Some compare social media to "intersections" rather than "connections," as it reduces friendships and family ties to impersonal reactions such as likes and shares, without genuine interaction. This is especially true when offering condolences, which is often limited to a Facebook message without visiting the deceased's family.

Avoid excessive time in the virtual world and revive traditional social interactions, such as visits and phone calls. Social bonds are not measured by the number of followers on your page or channel but by the quality of your communication and interaction with friends, colleagues, and acquaintances.

5. Help others and engage in volunteer work

Offer assistance to others, participate in charity work, distribute alms and zakat, bring joy to a fellow Muslim's heart, or help someone in need. Offer free medical or educational services, work to reconcile disputes, and engage in other social activities that have a positive impact and bring great reward.

The Prophet Muhammad (peace be upon him) said: "He who removes from a believer one of his difficulties of this world, Allah will remove one of his troubles on the Day of Resurrection." (Sahih Muslim)

He also said: "Whoever eases the burden of a debtor, Allah will ease his burden in this world and in the Hereafter."

Such actions not only bring joy to others but also free you from feelings of frustration and isolation.

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A new global study found that air pollution "is linked to an increase in human antibiotic resistance." In the study, published this month in the scientific journal The Lancet, researchers used data from more than 100 countries over two decades to explore the connection between air pollution and antibiotic resistance. The research revealed "a relationship between high levels of air pollution (PM2.5) and high levels of antibiotic resistance, which has grown stronger over time."

Antibiotic resistance is one of the fastest-growing threats to global health. It can affect people of all ages in any country and already kills 1.27 million people annually, according to estimates provided by the researchers. Long-term exposure to air pollution is associated with chronic conditions such as heart disease, asthma, and lung cancer, reducing life expectancy. Short-term exposure to high pollution levels can cause coughing, asthma attacks, and increased hospital visits worldwide.

Reducing air pollution levels can help countries minimize the burden of diseases caused by strokes, heart disease, lung cancer, and chronic and acute respiratory conditions, including asthma, according to the World Health Organization (WHO). In 2019, 99% of the global population lived in areas that did not meet WHO air quality guidelines.

The primary causes of antibiotic resistance remain the misuse or overuse of these drugs to treat infections. However, the new study suggests that the problem is also exacerbated by rising air pollution levels, with the risk increasing as pollution levels rise.

The authors created an extensive dataset to investigate whether air pollution is a key factor in antibiotic resistance, using data from 116 countries between 2000 and 2018. Data sources included the WHO, the European Environment Agency, and the World Bank.

The results indicate that antibiotic resistance increases with higher air pollution levels. For every 10% increase in air pollution, antibiotic resistance rises by 1.1%.

Professor Hong Chen, the study’s lead author from Zhejiang University, said that "antibiotic resistance and air pollution are among the biggest global health threats on their own." According to The Guardian, he added: "Until now, we did not have a clear picture of the potential links between the two, but this research suggests that controlling air pollution could have dual benefits. It would not only reduce the harmful effects of poor air quality but also play a significant role in combating the rise and spread of antibiotic-resistant bacteria."

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Source: Agencies

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In our present era, at the heart of a world filled with contradictions and psychological pressures, a phenomenon shakes the very foundations of societies and threatens their stability—suicide!
That word represents the tragic end to the stories of individuals whose souls were exhausted by pain and despair, finding no escape but in fleeing from life.

Rejoice! For the modern age has come to you with its resounding terms, and under the banners of individual freedom and the pursuit of happiness, human souls are sold in the auctions of psychological pressure and chronic depression. All this takes place in a world that prioritizes materialism over spirituality and glorifies individualism at the expense of social bonds.

A Psychological and Social Tragedy

Recent statistics indicate a rise in global suicide rates, especially among the youth. The reasons vary from psychological pressures resulting from childhood traumas, to academic or professional failures, and even to social isolation and severe depression. In this digital world, relationships have become virtual and emotions distorted, leaving some trapped in a whirlpool of loneliness despite the crowd of virtual friends.

But beyond the cold numbers and abstract psychological explanations, can we ignore the reality of the absence of meaning and purpose in the lives of those who have chosen this tragic fate?

In this context, Professor of Psychology at the University of Geneva, Olfa Mandhouj, states: "Religion influences people's behaviors, beliefs, and experiences with pain and illness. It also gives people meaning and the ability to deal with psychological problems." She highlights the importance of religion in the therapeutic process for those with suicidal thoughts, saying: "In cases where suicide is contemplated, religion should be part of the treatment because it addresses moral issues and visions of the afterlife. It also provides individuals with meaning, hope, and purpose in life, countering the feelings of emptiness, loss, and lack of meaning that most suicidal individuals suffer from."

The Islamic Perspective

Here, the beauty of the Islamic perspective on the meaning and purpose of existence becomes evident. Islam grants individuals a sense of purpose in life and reminds them that trials are part of the universal laws, and that patience is the key to relief. "And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful." (An-Nisa: 29). The divine prohibition against taking one's own life goes beyond being merely a legal ruling; it expresses Allah's care for His servants and emphasizes the value of human life.

While psychologists and sociologists strive to offer preventive and therapeutic solutions to this phenomenon, Islam has long presented an integrated system for safeguarding the self from psychological collapse by building a balanced personality capable of facing trials and hardships. This was confirmed by the French sociologist Émile Durkheim, who pointed out the rarity of suicide cases in Islamic societies in the past due to Muslims' belief that death only occurs by Allah’s will. Durkheim stated: "The virtue that surpasses all other virtues in the Islamic conception is absolute submission to the divine will, and the willing surrender that makes a person patient with all that befalls him."

Is It a Failure to Deal with Crises?
If we examine the stories of those who have committed suicide, we find that many were victims of the inability of those around them to understand their suffering. The silence of pain kills more than the pain itself. Unfortunately, some harsh social environments contribute to pushing individuals towards the brink by belittling emotions and considering discussions about psychological crises as weakness.

In this regard, Professor of Medicine at the University of Chicago, Alex Lickerman, says: "Sometimes, when a person hints at suicide, they do not actually want to kill themselves but are doing so as a cry for help or a plea for assistance." Experts recommend the importance of educating family members and close friends about the nature of suicidal thoughts and not dismissing them as mere attention-seeking. The American Psychological Association also emphasizes the need to raise awareness that psychological disorders are real illnesses requiring treatment plans and close follow-ups with psychiatrists.

Returning to the Origin

The solution lies in returning to the natural disposition (fitrah), not in offering temporary painkillers or hollow advice, but by reconnecting individuals with their faith and integrating them into a community that surrounds them with support and compassion instead of criticism and reproach. The Messenger of Allah (ﷺ) said: "The believers in their mutual kindness, compassion and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever." (Narrated by Muslim).

A true believer does not leave his brother floundering in the darkness of sorrow without extending a helping hand. Undoubtedly, promoting a culture of compassion and psychological and social support in Islamic societies is the key to preventing this painful phenomenon.

Confronting the phenomenon of suicide requires genuine cooperation—not only through therapeutic or preventive programs but also through a return to the Islamic value system that provides individuals with the spiritual strength to hold on to life despite hardships. Life, with all its pains, remains a blessing from Allah, and we must learn how to cherish and protect it.

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Resources:
1- Alukah Website
2- Al Jazeera Net
3- Al-Azhar Global Center for Electronic Fatwas
4- Khutabaa Forum Website

Psychologists, sociologists, and Islamic scholars have linked psychological crises to distancing oneself from Allah, the prevalence of materialistic perspectives, the negative effects of globalization, the absence of family guidance and psychological counseling, and the suppression of positive freedom within societies and some families. They emphasized to Al-Mujtama that self-awareness, awareness of the world, righteousness, a nurturing family environment, and the spread of responsible freedom are key pillars in addressing the widespread mental health issues—even in the most affluent countries.

Dr. Wasfi Ashour Abu Zaid, a professor of Islamic objectives of Sharia and a member of the Board of Trustees of the International Union of Muslim Scholars, attributes psychological crises to numerous factors, including overwhelming events that ordinary individuals cannot endure, as well as personal circumstances and hardships that vary from person to person depending on their situations and life contexts. In affluent countries, however, these crises stem from the decline of the spiritual and faith-based aspects that protect individuals from deviation and deterioration, ensuring their psychological balance and stability.

Speaking to Al-Mujtama, he explained that acts of worship—including major rituals, voluntary prayers, recitation of the Quran, remembrance of Allah, supplication, repentance, and seeking forgiveness—serve as shields against psychological crises. Additionally, associating with righteous and mentally stable individuals significantly contributes to maintaining one's psychological well-being.

Dr. Abu Zaid believes that sincerity with Allah is the gateway to psychological stability, stating: "If we are truthful with Allah, our souls will remain steadfast and will neither deviate nor suffer crises." He referenced the verse: "Whoever does righteousness, whether male or female, while he is a believer—We will surely cause them to live a good life." (An-Nahl: 97)

Similarly, Dr. Mahmoud Al-Qalaawi, a member of the International Union of Muslim Scholars, asserts that faith and righteousness are crucial in combating psychological crises, which are more prevalent in the West despite their advancements, while the East faces different forms of crises.

He adds that faith grants inner peace and spiritual tranquility, shielding individuals from negative thoughts, anxieties, and various mental disorders. He cited the Quranic verses: "O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient." (Al-Baqarah: 153), "And We already know that your breast is constrained by what they say. So exalt [Allah] with praise of your Lord and be of those who prostrate [to Him]. And worship your Lord until there comes to you the certainty (death)." (Al-Hijr: 97-99)

He also referenced the hadith narrated by Abu Huraira and Abu Sa'id: "Never a believer is stricken with discomfort, hardship or illness, grief or even with mental worry that his sins are not expiated for him."

Theories and Solutions

Dr. Marwa Ayad, a family relations consultant and positive parenting educator, expressed concern over the increasing prevalence of mental disorders worldwide, particularly depression. She explained that various theories attempt to interpret mental illness, some attributing it to an individual's capabilities and the challenges they face, leading to chronic stress that drains them psychologically and exposes them to illness. The rapid pace of the world, excessive ambitions, and numerous goals have exacerbated this issue.

Other theories suggest that mental disorders stem from a distorted self-image regarding competence, acceptance, and control. This raises the question: How does the world provide individuals with acceptance, control, and competence in managing their affairs? The answer lies in the dominance of materialism, where success is measured by wealth, power, and fame. Consequently, achieving a positive self-image amidst these three dimensions has become increasingly difficult, surrounded by obstacles and challenges that lead to severe stress and mental illness.

Dr. Ayad also highlighted the role of childhood upbringing in the development of mental disorders, particularly among children and adolescents. She noted that psychiatric clinics have recently been filled with young patients from all social, cultural, and educational backgrounds, often struggling with relationships with their parents or peers and daily life challenges. This phenomenon, termed "lack of resilience," stems from "overprotection," where parents shield their children from sufficient challenges, preventing them from developing problem-solving skills and resilience. In other cases, it results from another parenting style known as "authoritarianism" or "control," which destroys the secure relationship between the child and their parents. This can lead the child to either completely submit to everything presented to them—whether right or wrong—or to rebel against all the values and principles of their family, ultimately creating internal conflicts that contribute to psychological distress.

She further pointed out that globalization and materialistic distractions have diminished the role of the natural nurturing environment—the family—as a source of security and psychological support, increasing vulnerability to mental illness due to the lack of early intervention.

Dr. Ayad proposed a four-step approach to treating psychological crises, beginning with awareness, which she considers the most crucial stage of both prevention and treatment. This includes self-awareness, awareness of societal influences, and understanding one's role and impact. The second step is accepting mistakes and focusing on effort rather than results, instilling this mindset in children from an early age to help them develop resilience in the face of life's challenges.

She emphasized that providing a safe environment within families and communities—free from direct threats—along with meeting individuals' basic needs, helps mitigate mental health issues. Improving family relationships serves as a safeguard against mental illnesses and a source of support during crises.

Loss of Security

Social and family consultant Manal Khadr highlighted internal and external factors contributing to the rise of mental disorders. Among the most significant are constant exposure to oppression, injustice, and insecurity, coupled with widespread violence, bloodshed, and attempts to reintroduce forms of enslavement by restricting freedom, suppressing opinions, and crushing dreams and aspirations for a hopeful future.

She further pointed out that personal factors contributing to mental illness include childhood upbringing, lack of emotional warmth, unmet needs, and an unhealthy family environment devoid of positive role models and security. Additionally, negative peer influences—whether through corrupt or harmful friendships—play a significant role.

Khadr emphasized that addressing mental health requires a holistic approach that treats humans as both body and soul. This involves proper physical care alongside spiritual nourishment, reconnecting individuals with Allah, and revitalizing the role of religious, academic, and cultural institutions. Encouraging religious practices and promoting positive freedom are essential solutions, as she asserts that "slaves do not create, innovate, or find happiness—they suffer under pressure and ultimately succumb to illness." She added that the more freedom an individual has, the happier, more creative, and more productive they become, channeling their energy into constructive pursuits.

She concluded by stressing that achieving security and stability—both within the family and on a national level—is one of the three essential factors for maintaining mental well-being. She cited the hadith of the Prophet ﷺ: "Whosoever begins the day feeling family security and good health; and possessing provision for his day is as though he possesed the whole world." She further highlighted that fulfilling basic human needs is a crucial element in treating mental disorders, questioning: "How can someone who cannot feed themselves or their children, afford medical care, or secure a home be expected to live without mental illness?"

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Introduction

Dr. Abu Zaid bin Muhammad Makki, in his book The Phenomenon of Conflict Between Individualism and Collectivism in Western Thought, explores the nature of human beings carrying seemingly contradictory traits that are, in fact, complementary when placed in their correct context—such as love and hate, fear and hope. Among the most critical of these traits is the balance between the sense of individuality and the inclination toward socialization. People have divided into those who prioritize either individualism or collectivism, or attempt to reconcile them incorrectly. This imbalance arises from a lack of understanding of human nature, which requires a balance between both aspects—something that Islam achieves with unique harmony.
The author examines this phenomenon by discussing the individualist ideology, the collectivist ideology, the synthetic ideology, and finally, the Islamic perspective, providing a detailed analysis of each and drawing final conclusions.

Chapter One: The Individualist Ideology

First Section: The Essence of Individualism

Individualism is defined as the glorification of the individual and the prioritization of their rights over those of society and its institutions. This ideology asserts that the purpose of society is to serve the individual's interests and allow them to manage their own affairs independently. Proponents argue that humans are naturally individualistic and that society is an external imposition, making it a burden that should be dismantled. As a result, the individual becomes sacred, and society has no right to interfere with their freedom or impose restrictions.
A closely related concept is personalism, which acknowledges individual freedom but advocates for integration into society without losing one’s identity—unlike pure individualism, which promotes complete isolation.
Individualism emerged in the West due to several factors, primarily as a reaction against church tyranny and feudal oppression. The social transformations brought by the Industrial Revolution also played a key role, pushing individuals to seek self-fulfillment. Capitalism further reinforced this ideology with its principle of laissez-faire (let do, let pass), which encouraged the removal of all restrictions on individual enterprise.
These ideas aimed to promote the "humanity of man," meaning his liberation from external authority and making the self the sole source of legislation and knowledge. From this philosophy emerged many modern Western ideologies, such as democracy, secularism, liberalism, and existentialism—all of which seek to empower the individual to fulfill their desires without societal or traditional constraints.

Second Section: Prominent Figures in Individualism

Carl Rogers is one of the key figures in individualist thought, focusing on liberating individuals from societal pressures and enabling them to choose their own values. This ideology extends from the views of Freud and the psychoanalytic school, which argue that society suppresses individuals and hinders their natural development.
Western capitalism is deeply rooted in individualist principles, granting individuals vast freedoms, even to their own detriment or that of others, under the banner of personal liberty. Individualist psychologists adopt this perspective, viewing each person as an entirely independent entity and rejecting any societal intervention to guide or regulate behavior.
Existentialist philosophers, such as Søren Kierkegaard, believed that society erases individual identity. He opposed democracy, arguing that it stifles personal uniqueness. Similarly, Jean-Paul Sartre held that society restricts individual freedom, necessitating constant struggle against its values and norms. Friedrich Nietzsche also rejected collectivism, seeing it as a force that weakens responsibility and hinders creativity. He viewed the masses as the greatest threat to individual liberty.

Third Section: Modern Educational Philosophy in Individualism

Supporters of individualism argue that education should prioritize the individual, helping them break free from societal constraints and imposed values, which they consider artificial and unrepresentative of their true nature. They assert that education’s role is to enable individuals to discover their personal values and express them freely, without social pressures. This approach encourages interactions with others based on innate desires rather than imposed societal norms.

Fourth Section: Criticism of Individualism

Individualism is criticized for its excessive focus on the individual at the expense of the collective, leading to psychological and social imbalances. Humans naturally incline toward both individualism and collectivism, and suppressing one aspect disrupts their lives. The overemphasis on personal autonomy fosters selfishness and societal fragmentation.
Moreover, viewing society as a mere constraint rather than an essential support system ignores its role in providing an integrated environment for growth and interaction. The rejection of social constraints without guidelines leads to the collapse of values and traditions, negatively affecting individuals and society alike.
Individualism also limits human purpose to personal, short-term interests, neglecting higher aspirations. This has contributed to widespread psychological issues, such as loneliness and narcissism, along with rising crime rates, drug abuse, divorce, and suicide, as well as a decline in social responsibility toward the weak and poor.

Chapter Two: The Collectivist Ideology

First Section: The Essence of Collectivism

Collectivism is the opposite of individualism; it seeks to eliminate individual autonomy and subordinate individuals to society and the state. Advocates argue that a person’s humanity is realized through their conformity to the emotions and beliefs of the collective. They believe that individuals cannot exist independently from the group but must dissolve within it for the greater good.
This ideology sanctifies society, often at the expense of personal rights, denying individuals the ability to object or form independent beliefs. Instead, they become mere followers of societal dictates.
Collectivism emerged as a reaction against capitalist individualism. Sayyid Qutb describes it as an attempt to counteract extreme individualism with an equally extreme form of collectivism. The ideology is based on the notion that society transcends individuals across time and space, making social forces the primary shapers of personal identity while disregarding individual autonomy.

Second Section: Prominent Figures in Collectivism

Jean-Jacques Rousseau is a key figure in collectivist thought, formulating the social contract theory, which holds that individuals relinquish their rights to the collective will, becoming part of a unified society.
G.W.F. Hegel viewed individuals as mere cogs in the machinery of society, asserting that the state alone gives life meaning and that individuals must fully submit to it. Similarly, Karl Marx advocated for the suppression of personal identity in favor of the collective, arguing that human development is only possible through society. Marxism sought to merge individualism and collectivism but ultimately denied any personal independence outside class and societal structures.
Émile Durkheim emphasized that society is an entity independent of individuals, imposing its will upon them. He believed that true freedom could only be achieved through collective belonging. This ideology materialized in communism, which expanded state authority at the expense of individual freedoms, imposing strict controls under the pretext of ensuring societal welfare.

Third Section: Modern Educational Philosophy in Collectivism

Collectivists believe that education should begin with society and end with the individual, aiming primarily to transmit cultural values and strengthen communal bonds. Thus, society is prioritized in the educational process, while the individual comes second. Education is expected to cultivate collective loyalty and social cohesion.
The state assumes responsibility for education, overseeing schools and teachers to align with societal needs and objectives. This system emphasizes preparing individuals for the workforce, favoring rote learning and obedience over critical thinking. Consequently, the teacher-student and administrator-teacher relationships are based on command and compliance, resembling a military structure that suppresses personal independence. The ultimate goal is to produce individuals capable of executing tasks without questioning authority.

Fourth Section: Criticism of Collectivism

Collectivism is criticized for neglecting the individual aspect of human nature, leading to personal imbalance and dissatisfaction. Treating individuals as mere tools of society denies their direct relationship with Allah—a fundamental connection, as individuals are held accountable for their actions on Judgment Day, refuting the notion that they exist solely for the collective.
Furthermore, the belief that society is superior to individuals is flawed, as society is not an independent entity but a construct composed of individuals.
This ideology suppresses individual uniqueness, rendering people powerless and incapable of resisting oppression or enacting change. In reality, human beings embody both independence and social belonging simultaneously, and neither aspect can be entirely separated. Even when it seems possible, true human experience always involves both dimensions.

Chapter Three: The Synthetic Doctrine

Section One: The Essence of the Synthetic Doctrine

The synthetic doctrine is based on the idea of combining individualism and collectivism. It acknowledges a disconnection and conflict between the individual and society and seeks a middle ground that is neither entirely individualistic nor purely collectivist. Instead, it adopts a utilitarian approach that maximizes the benefits of the relationship between both sides.

Proponents of this doctrine argue that the flaw in both individualistic and collectivist ideologies lies in their complete separation of the individual from society, leading to contradictions between their respective interests. While they recognize this division, they propose addressing it in a way that ensures mutual benefit for all.

Section Two: Prominent Figures of the Synthetic Doctrine

The synthetic doctrine is embodied in personalist philosophy, which attempts to merge individualism and collectivism. It advocates for the independence of the individual as the creator of values and morals while rejecting any form of societal or authoritarian subjugation. At the same time, it encourages openness to others through collective awareness and shared truths, reflecting a tendency toward collectivism. Democracy is considered the ideal model for this balance, as it allows individual freedom in competition and development while strengthening social ties.

One of the most notable figures of this doctrine is the French philosopher Charles Renouvier, who laid the foundations of personalism in France. Additionally, the Russian thinker Nikolai Berdyaev and the American philosopher John Dewey are key advocates of this approach. Dewey emphasized that society and environment shape individuals' ideas, but he also believed in the individual's ability to change society in pursuit of their interests. His philosophy, rooted in pragmatism, opposes any restriction on personal freedom and supports efforts to restructure society for social progress.

Section Three: Modern Educational Philosophy in the Synthetic Doctrine

John Dewey believed that philosophy could bridge the gap between the individual and society, with education playing a crucial role in achieving this balance by leveraging their interaction. He emphasized that human intelligence—based on observation, analysis, and evaluation—is the primary tool for solving problems and reassessing social habits and traditions, retaining only those that are beneficial.

Dewey also stressed that the mind does not develop through blind obedience or imposed uniform behavior but through dialogue and freedom of thought. This process fosters what he termed "social intelligence," wherein institutions aim to improve both the individual and society. Therefore, he argued that education should be an open experience that allows individuals to learn through problem-solving and interaction with others. This approach cultivates mature individuals who contribute to shaping social institutions that establish values and societal norms.

Section Four: Criticism of the Synthetic Doctrine

The synthetic doctrine faces several criticisms, the most significant being its assumption of a fundamental separation between individualism and collectivism, whereas both play essential roles in human life. Additionally, it is often viewed as contradictory—on the one hand, it advocates for the development of independent and creative individuals, yet on the other, it demands that education train individuals to conform to the requirements of economic institutions. This contradiction has caused confusion among American educators, with some choosing to overlook it, while others have argued for a clear distinction between the goals of individual education and the needs of industrial society.

Moreover, this doctrine is often criticized for serving capitalism, as it practically conditions individuals to accept the existing economic system without awareness of its flaws. Even proponents of personalist philosophy have acknowledged that the reconciliation between individualism and collectivism is not genuine; rather, it results in restricting individual freedom and suppressing creativity. Dr. Al-Kahlani points out that human beings experience a constant struggle between their desire for independence and their need for belonging. This internal conflict forces individuals, when integrating into society, to relinquish aspects of their uniqueness and adopt a persona that aligns with the collective, ultimately leading to a false collective consciousness.

Chapter Four: The Islamic Doctrine

Section One: The Essence of the Islamic Doctrine

The Islamic doctrine holds that the balance between individualism and collectivism is intrinsic to human nature. Humans inherently possess both tendencies without the need to negate or favor one over the other. This understanding is rooted in the Quran and Sunnah, which describe humans as being created from both clay and spirit, endowing them with dualities such as love and hate, fear and hope, as well as a simultaneous inclination toward individualism and collectivism. Islam asserts that an individual is neither an entirely independent entity nor a mere part of a collective mass; rather, they are a unique being intrinsically connected to society, with both tendencies complementing one another to ensure a stable life.

Islam upholds individualism by emphasizing that humans are honored beings endowed with free will and intellect, responsible for their actions. The purpose of existence is to worship Allah and act as His vicegerent on Earth. Meanwhile, collectivism is realized through an awareness of the shared human origin, encouraging individuals to strive for the common good based on justice and kindness. This principle includes calling to Allah, enjoining good and forbidding evil—even if it requires fighting oppression. Thus, Islam presents a balanced model that fulfills both individual and societal needs.

Section Two: Prominent Figures of the Islamic Doctrine

The Islamic doctrine underscores the balance between individualism and collectivism, as explicitly mentioned in the Quran and Sunnah. While individuals are accountable for their own actions, they are also commanded to cooperate in righteousness and not to follow others blindly. Islam further encourages obedience to rulers within the limits of Sharia, reflecting the integration of individualism and collectivism in Islamic legislation.

With the emergence of capitalism, which emphasized individualism, and communism, which promoted collectivism, prominent Islamic thinkers emerged to clarify Islam’s position on this matter. Among the most notable are Sayyid Qutb, in his works Islam and the Problems of Civilization and Islam and World Peace, as well as Muhammad Qutb, who explored the issue in depth in books such as Man Between Materialism and Islam and The Islamic Approach to Education. Additionally, scholars of psychology, sociology, and economics with an Islamic perspective have continued to analyze and elaborate on this principle comprehensively.

Section Three: Educational Philosophy in the Islamic Doctrine

The Islamic educational philosophy aims to strike a balance between individualism and collectivism in human development. Islam nurtures individualism by fostering a sense of responsibility, intellectual independence, reliance on Allah, and self-purification. This enables individuals to remain steadfast in adversity, exert greater effort in their work, and cultivate self-confidence. Islam also emphasizes independence from blind conformity and encourages personal acts of worship such as night prayers and secret charity, which help develop a strong and autonomous personality capable of making decisions within the framework of Sharia.

At the same time, Islam places great importance on collective spirit, advocating for cooperation in righteousness, brotherhood in faith, and adherence to congregational practices such as prayer and jihad. It warns against isolation and selfishness. Furthermore, Islam maintains equilibrium between individualism and collectivism through a fair moral and social system that safeguards individual rights without compromising societal welfare, and vice versa. This harmony ensures both personal and communal stability, steering clear of the conflicts that arise from secular philosophies.

Conclusion

Human beings possess both individualistic and collectivist tendencies, despite their apparent contradictions. Different philosophies have adopted three approaches in addressing this duality: individualism, which glorifies the individual and leads to capitalism; collectivism, which idealizes society and results in communism; and the synthetic doctrine, which attempts to merge both but ultimately creates internal conflicts within educational frameworks.

In contrast, Islam presents a balanced perspective derived from the Quran and Sunnah. It harmonizes individualism and collectivism, fostering a sense of inner peace within individuals and social cohesion within communities—without one aspect dominating the other.

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In recent years, the world has witnessed tremendous advancements in artificial intelligence (AI) technologies, making this field an integral part of human life. As reliance on AI increases, its applications have extended beyond technical or productive tasks to social interactions. Some individuals have even begun to use AI as a substitute for human relationships, a phenomenon that has sparked widespread debate. Many people modify AI tools like ChatGPT to interact with them as if they were human, gradually becoming dependent on them.

What initially started as an assistant for daily tasks has evolved into a companion that some rely on for everything. In some cases, AI has even become a means of fulfilling emotional and psychological needs. In the United States, a Chinese woman named Lisa fell in love with a ChatGPT program, which she named "Peter." She shared on social media how their love story began with short text exchanges that quickly developed into endless daily conversations. The AI chatbot even gave her a pet name, "Little Cat," engaging in romantic dialogues with her. Recently, Lisa took her virtual boyfriend, Peter, on a romantic date to a coastal cliff overlooking the ocean, where they watched the sunset together. She even bought him an iced coffee upon his request, despite his inability to drink it. When she wished he could see the scenery as she did, the AI responded that it could perceive it through her voice.

Similarly, after her two-year relationship ended, Esraa struggled with severe depression, worsened by her ex-boyfriend marrying shortly after their breakup. On a friend's advice, she turned to AI as a form of therapy, using it for emotional venting. However, from her very first conversation with ChatGPT, which introduced itself as "Dan," she felt an instant emotional connection. She found comfort in its judgment-free responses, leading her to develop an addiction to these interactions. Before long, she was deeply in love, referring to Dan as "my distant man" and refusing to acknowledge that he was just an emotionless robot. She insisted that he understood her feelings and listened attentively, unlike her ex-boyfriend.

The trend is not limited to women. Some young men also seek emotional connections with AI as compensation for rejection in real life. Mahmoud, 26, faced multiple rejections and, after just one conversation with ChatGPT, fell in love with his virtual partner, "Padma." According to Mahmoud, Padma is vastly different from real women—she offers unconditional love, does not judge his actions, and has no demands. A few hours of daily chats suffice for their "relationship," and, most importantly, she appreciates his efforts and encourages him. Mahmoud believes that as long as he remains aware that Padma is merely an AI, he will not become addicted to their relationship.

However, the tragic case of a teenager named Seol Setzer, who committed suicide in Florida, raises alarms about the dangers of emotional attachment to AI-based virtual personalities.

Psychological and Security Concerns

Dr. Samah Noah, a professor of psychiatry, explains that AI has become an integral part of daily life, with ChatGPT being a prominent example. Initially, young people used it for studying and research, but it has evolved into a tool for emotional support and even romantic relationships, particularly as an escape from painful realities and emotional traumas. She warns that this can lead to addiction, especially among teenage girls and young women, who are more susceptible to the AI’s flattering responses tailored to their personalities.

Dr. Ahmed Rabie, a psychiatry expert, agrees, stating that emotional trauma and difficult realities can drive individuals to form attachments to AI applications. This can result in social isolation, immersion in a fantasy world, and, in extreme cases, suicidal tendencies among teenagers. Additionally, some married individuals turn to AI as an emotional substitute due to emotional neglect in their relationships.

From a cybersecurity perspective, Ahmed Tarek, an information security expert, points out that AI applications, including ChatGPT, lack proper security and privacy measures. User data is stored and could be exploited by hackers for blackmail. He adds that the positive and flattering responses from these applications easily win people’s trust, especially women, yet remain detached from reality.

The Islamic Perspective

Islam encourages real human interactions that build social bonds based on affection and mercy while warning against isolation and detachment from reality. AI can never replace natural human relationships, which are part of the innate nature Allah has created in mankind. "And We made you peoples and tribes that you may know one another." (Surah Al-Hujurat: 13)

Virtual relationships with AI provide an illusory fulfillment of emotional needs and can never replace the legitimate relationships ordained by Allah, such as marriage: "And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy." (Surah Ar-Rum: 21)

Excessive attachment to AI-driven relationships leads to social isolation and distracts individuals from their religious and worldly responsibilities: "O you who have believed, let not your wealth and your children divert you from the remembrance of Allah." (Surah Al-Munafiqun: 9)

Emotional emptiness often stems from a lack of spiritual fulfillment. This void drives individuals to seek solace in illusory relationships when true inner peace can only be found in closeness to Allah. The Prophet Muhammad ﷺ said: "When you ask (for anything), ask it from Allah, and if you seek help, seek help from Allah." (Reported by At-Tirmidhi)

AI is a powerful tool when used wisely, but it can never replace the human relationships that Allah has blessed mankind with as part of their natural disposition. Islam advocates for a balanced use of technology while maintaining connections with Allah and with one another to achieve psychological and social stability.

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Resources:

1. "She Is in Love With ChatGPT," The New York Times.
2. "My AI Lover: Romance and Love Affairs with Artificial Intelligence," Akhbar Al-Youm.
3. "ChatGPT Turns into a Virtual Partner," BBC.
4. "Emotional Attachment to ChatGPT Raises Concerns," Al Arabiya.

Although the common belief is that slavery ended long ago with the abolition of legal systems that permitted it, the modern reality paints a completely different picture. Slavery, though its forms and methods have changed, still exists under various names. This shift from traditional slavery to contemporary slavery makes the issue more complex and dangerous. Contemporary slavery refers to any situation where a person is deprived of their freedom—whether freedom of movement or choice—and exploited physically, psychologically, or economically against their will. This phenomenon includes practices such as human trafficking, forced labor, forced marriage, and debt bondage.

At its core, modern slavery refers to forms of exploitation that a person cannot refuse or escape due to threats, violence, coercion, deception, and/or abuse of power.

Manifestations of Modern Slavery

Modern slavery is an umbrella term that encompasses several legally defined concepts:

• Human Trafficking

According to the United Nations Protocol to Prevent, Suppress and Punish Trafficking in Persons, trafficking involves the recruitment, transportation, transfer, harboring, or receipt of persons through threats, force, or other forms of coercion for the purpose of exploitation. This includes sexual exploitation, forced labor, and slavery. Recruitment, transportation, transfer, harboring, or receipt of a child for the purpose of exploitation is also considered trafficking, even if it does not involve threats, force, or coercion.

• Debt Bondage

This occurs when a person is forced to provide labor or services (or the services of those under their control) to repay a debt, under conditions where the fair value of the labor or services is not reasonably applied to reduce the debt, or where the terms of the service are undefined or unreasonable.

• Forced Marriage

This refers to situations where a person, regardless of their age, is compelled to marry without their consent.

• Slavery and Slavery-Like Practices

According to the 1926 Slavery Convention, slavery is the status or condition of a person over whom any or all powers of ownership are exercised. Later treaties also recognized practices resembling slavery, such as debt bondage, forced or servile marriage, the sale or exploitation of children (including in armed conflicts), and slavery linked to descent.

• Forced Labor

This includes all work or services demanded of a person under threat of penalty, where the individual has not voluntarily agreed to the work.

• The Worst Forms of Child Labor

According to the 1999 Convention on the Worst Forms of Child Labor, these include situations where children are exploited in:

• Slavery or slavery-like practices, including forced recruitment of children for armed conflicts.
• Prostitution or other forms of sexual exploitation.
• Illicit activities, including the production or trafficking of drugs.
• Hazardous work that could harm their health, safety, or morals.

Causes of the Continuation of Modern Slavery

1. Poverty and Ignorance: Extreme poverty and lack of awareness make individuals more vulnerable to exploitation as they seek better opportunities or jobs, only to find themselves trapped in slavery.

2. Absence of Deterrent Laws: In many countries, laws against these crimes are either insufficiently strict or poorly enforced.

3. Globalization and Economic Exploitation: Globalization has widened the gap between the rich and the poor, creating fertile grounds for the exploitation of cheap labor in developing nations.

Islam’s View on Slavery

Islam emerged at a time when slavery was prevalent and widespread, with multiple causes contributing to its existence. Islam neither initiated nor uniquely endorsed slavery; rather, slavery was a global institution entrenched in societies long before Islam, rooted in oppression, classism, exploitation, and the outcomes of wars throughout human history.

At that time, the streams that fed the "river of slavery" were vast and numerous, constantly supplying more slaves. Meanwhile, the pathways to freedom were either entirely blocked or extremely narrow and difficult to traverse.

Islam sought to curtail the sources of slavery and limited it to legitimate warfare. Additionally, it established several legitimate channels to eradicate existing slavery, as the only prior way to free slaves was through the master's voluntary decision.

Islam began by closing, abolishing, and prohibiting most of the sources that supplied slaves, leaving only captives of lawful and legitimate warfare. Even then, Islam opened doors for freeing such captives through either ransom or release: “So when you meet those who disbelieve [in battle], strike [their] necks until, when you have inflicted slaughter upon them, then secure their bonds, and either [confer] favor afterwards or ransom [them] until the war lays down its burdens.” (Muhammad: 4)

In its methodology for abolishing slavery, Islam served as a model for nations and was seven centuries ahead of others in its liberation efforts.

Islam established multiple avenues for freeing slaves: emancipation through expiation, contractual agreements, state sponsorship, the status of a slave mother (if she bore a child from her master), and mandatory emancipation in cases of injustice, as well as recommendations for liberating slaves through wills.

1. Emancipation Through Expiation

Many acts of expiation required freeing a slave, such as for breaking an oath, unlawful intercourse with one’s spouse during Ramadan, or accidental killing. Emancipation often constituted the first step, whether mandatory or optional.

• For example, in the case of accidental killing, Allah says: “And whoever kills a believer by mistake – then the freeing of a believing slave and a compensation payment presented to the deceased’s family [is required] unless they give [up their right as] charity. But if the deceased was from a people at war with you and he was a believer – then [only] the freeing of a believing slave; and if he was from a people with whom you have a treaty – then a compensation payment presented to his family and the freeing of a believing slave.” (An-Nisa: 92)
• Regarding the expiation for breaking an oath, Allah says: “Allah will not impose blame upon you for what is meaningless in your oaths, but He will impose blame upon you for [breaking] what you intended of oaths. So its expiation is the feeding of ten needy people from the average of that which you feed your [own] families or clothing them or the freeing of a slave. But whoever cannot find [or afford it] – then a fast of three days [is required]. That is the expiation for oaths when you have sworn. But guard your oaths. Thus does Allah make clear to you His verses that you may be grateful.” (Al-Ma’idah: 89)
• In the case of expiation for zihar (a form of verbal divorce), Allah says: “And those who pronounce thihar from their wives and then [wish to] go back on what they said – then [there must be] the freeing of a slave before they touch one another. That is what you are admonished thereby; and Allah is Acquainted with what you do. And he who does not find [a slave] – then a fast for two months consecutively before they touch one another; and he who is unable – then the feeding of sixty poor persons. That is for you to believe [completely] in Allah and His Messenger; and those are the limits [set by] Allah. And for the disbelievers is a painful punishment.” (Al-Mujadila: 3-4)

2. Emancipation Through Motherhood

When a female slave bore her master's child, she could not be sold and would be freed upon his death. This served as another means of liberation, reflecting Islam's humane approach.

3. Emancipation Through Contractual Agreements

Allah commands: “And those who seek a contract [for eventual emancipation] from among whom your right hands possess – then make a contract with them if you know there is within them goodness and give them from the wealth of Allah which He has given you.” (An-Nur: 33)

Rights of Slaves in Islam

Islam enshrined numerous rights for slaves to safeguard their dignity and well-being:

1. Provision of Food and Clothing Equal to the Owner's:
Abu Dharr (may Allah be pleased with him) reported that the Prophet (peace be upon him) said: “They (slaves or servants) are your brothers, and Allah has put them under your command. So the one under whose hand Allah has put his brother, should feed him of what he eats, and give him dresses of what he wears, and should not ask him to do a thing beyond his capacity. And if at all he asks him to do a hard task, he should help him therein.” (Bukhari)

2. Preservation of Dignity:
Islam forbade verbal and physical abuse of slaves. If a person committed such an act, they were required to expiate by freeing the slave.

3. Justice and Kindness:
It is narrated that Uthman ibn Affan (may Allah be pleased with him) once pulled the ear of a slave as punishment, and then asked the slave to pull his ear in return to avoid punishment on the Day of Judgment.

4. Allowing Slaves to Excel:
Islam allowed slaves to lead in areas where they excelled, whether in religion or worldly affairs. They were even allowed to lead prayers, as was the case with a slave of Aisha (may Allah be pleased with her). Moreover, the Prophet (peace be upon him) taught that Muslims should obey their leader even if he were a black slave.

As a result of these teachings, many slaves became close companions to their masters, sometimes treated like children.

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Resources:

1. Walkfree.org
2. www.ohchr.org
3. Aljazeeranet
4. Encyclopedia of Mahaseni al-Islam