An incessant clamor of Westerners and secularists persists as they hurl accusations at Islam, particularly regarding women: “Islam oppresses women!” “Oh, the poor woman! Islam wants to erase her identity and suppress her!” “You seek to cover women and consider them a source of shame—how barbaric!”

Yet, here stands a Christian woman—an outspoken critic of Islam—who, in an interview with British journalist Dilly Hussain, expressed her frustration over the increasing number of young people and women embracing Islam. She lamented: “The Western women are meeting these Muslim men. These Muslim men are saying to these western women. ‘You are so precious. You are so important. I want no one to look upon your beauty other than me and Allah’… The natural instinct for a woman is to find a man that is going to be protective.”
This, she admitted, aligns with a woman’s natural instinct—her innate desire to have a man who protects and cherishes her.

Similarly, social media influencer Veronika Edali acknowledged that Islam is the fastest-growing religion globally, particularly among women. One of the primary reasons for her conversion was Islam’s gender equality. She dismissed the false narrative that women in Islam are oppressed, stating that while researching women's rights before embracing Islam, she was “enlightened by how much Islam values and honors and respects and elevates women.” This ultimately led her to accept Islam, as she had always been a strong advocator for gender equality.

There are countless other Western women who have willingly embraced Islam after discovering the peace, dignity, and rights it guarantees them—rights that secularism and capitalism failed to provide. Instead, these ideologies relentlessly promote female nudity and moral decay under the guise of “freedom,” a hollow concept that has led to the disintegration of families, the collapse of societies, and the rise of crime, murder, and rape!

Where is the freedom in that? How can they condemn Islam, which honored women and granted them unimaginable rights?

Some Aspects of Islam Honoring Women:

1. The Right to Life: Before Islam, pre-Islamic Arabs oppressed women and even buried their daughters alive. Islam completely forbade this practice. Allah says, “And when the girl [who was] buried alive is asked. For what sin she was killed.” (At-Takwir 8-9)
   Women in ancient civilizations also lived in oppression and humiliation. In Greek society, philosophers deemed women inherently inferior and impure. In Roman civilization, women were treated as mere commodities, bought and sold in marketplaces. In England, they were auctioned like livestock, and in France, they were seen as beings created solely for men’s service. Meanwhile, Judaism labeled women as the root of sin and misfortune.
2. Freedom and the Right to Choose: Women cannot be forced into marriage; their consent is essential. The Prophet ﷺ said: “A previously married woman should not be married until her permission has been sought, and a virgin should not be married until her consent is sought.” (Sahih al-Bukhari, 5136)
   Islam also did not prohibit women from working or engaging in trade. The best example is Khadijah bint Khuwaylid, the wife of the Prophet ﷺ, who was a successful businesswoman. Furthermore, Islam upheld women’s right to education. The Prophet ﷺ dedicated a special day to teach women, as reported by Abu Sa'id al-Khudri: “Some women requested the Prophet (ﷺ) to fix a day for them as the men were taking all his time. On that he promised them one day for religious lessons and commandments.” (Sahih al-Bukhari, 101)
3. Obligated Men to Provide for Women: A woman’s guardian is responsible for her financial needs from birth until death. Allah says, “Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth.” (An-Nisa: 34) Islam even forbade taking women’s wealth forcefully or against her will: “O you who have believed, it is not lawful for you to inherit women by compulsion. And do not make difficulties for them in order to take [back] part of what you gave them unless they commit a clear immorality.” (An-Nisa: 19) Rather, her financial maintenance is given precedence even over that of the parents, as Sheikh Ibn Uthaymeen (may Allah have mercy on him) said: “The correct view is that one begins with himself, then his wife, then his child, then his parents, and then the rest of his relatives.” Unlike pre-Islamic Arabia, where women had no inheritance rights and were treated as property, Islam granted them a share of inheritance and treated them with dignity: “For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much - an obligatory share.” (An-Nisa: 7)
4. Protected Women and Prohibited Harming Them:
   Islam legislated the hijab as a means of safeguarding women’s dignity and shielding them from harm. Allah says, “O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.” (Al-Ahzab: 59)
   Islam also prohibited a woman from traveling without a mahram to ensure her safety, even for Hajj. The Prophet ﷺ said: “It is not lawful for a woman believing in Allah and the Hereafter to undertake journey extending over a day and a night except when there is a Mahram with her.” (Sahih al-Bukhari, 1088) Furthermore, Islam forbade keeping a woman in a marriage against her will to harm her:
   “And do not keep them, intending harm, to transgress [against them]. And whoever does that has certainly wronged himself.” (Al-Baqarah: 231)
   Unlike men, women are not obligated to engage in combat, as jihad requires physical endurance that contradicts their nature. However, Islam equated for them Hajj and Umrah with jihad in reward. ‘A’isha said that she asked God’s messenger whether jihad was incumbent on women, and he replied, “Yes, jihad which does not include fighting is incumbent on them. It is the hajj and the ‘umra.” (Ibn Majah, 2901)
   Even those who fail to uphold women’s rights will be held accountable. The Prophet ﷺ said: “O Allah, bear witness that I have issued a warning concerning (failure to fulfill) the rights of the two weak ones: Orphans and women.” (Sunan Ibn Majah, 3678)
5. Kindness and Patience Toward Women: Islam commanded men to treat women with kindness: “And live with them in kindness. For if you dislike them - perhaps you dislike a thing and Allah makes therein much good.” (An-Nisa: 19) Islam also emphasized caring for widows, likening it to striving in Allah’s cause, so they won’t suffer from the pain of losing their husbands and striving for their livelihood. The Prophet (ﷺ) said: “The one who looks after and works for a widow and for a poor person, is like a warrior fighting for Allah's Cause or like a person who fasts during the day and prays all the night.” (Sahih al-Bukhari, 5353)
   Moreover, Islam abolished pre-Islamic and Jewish practices of shunning women during menstruation. The Prophet ﷺ lived with his wives normally while they were menstruating, only avoiding sexual intercourse. He also commanded patience, kindness and good treatment with women, recognizing their emotional nature. He said: “Treat women nicely, for a women is created from a rib, and the most curved portion of the rib is its upper portion, so, if you should try to straighten it, it will break, but if you leave it as it is, it will remain crooked. So treat women nicely.” (Sahih al-Bukhari, 3331)

This is merely a glimpse of Islam’s extensive rights and honors for women. Do not be deceived by the distortion campaigns and false claims of the misguided in the name of false freedom. For, there is no freedom like the freedom of Islam, and no justice like the justice of Islam!

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1. Encyclopedia of the Merits of Islam.
2. The Status of Women in Islam by Dr. Muhammad bin Maq'ad Al-Asimi.
3. Bloodxbrothers, Why Are White Women Converting to Islam?
4. Veronika Edali, Why So Many Women Convert to Islam.
5. Al-Jazeera.net
6. IslamWeb. 

The poor and the needy share characteristics of weakness, humility, and the inability to earn enough to meet their essential needs. When either term is mentioned independently, it implies both of them together. However, when mentioned together, each term has a distinct meaning despite their shared characteristics of need and vulnerability. The difference is that the poor are financially destitute and have no wealth whatsoever, while the needy may have some wealth, but it is insufficient to fulfill their needs and may also be internally humble and have a rich heart.

Islam invites believers to love the needy, whether this refers to financial hardship or inner emotional vulnerability. This is evidenced by the fact that the Prophet (peace and blessings be upon him) prayed to Allah to make him live as a needy, even though he sought refuge from poverty, which supports the view that the need primarily pertains to the heart rather than material conditions, although it does not exclude them.

Manifestations of Loving the Needy

1. Respect and Appreciation: By showing true brotherhood in interactions and refraining from contempt or belittling them.
2. Support and Assistance: By providing for their essential needs without causing harm or boasting about one's generosity.
3. Accompanying and Engaging with Them: By visiting, interacting, and involving them in suitable tasks.

Motivations for Loving and Helping the Needy

1. Worshiping Allah

Allah commanded benevolence towards the needy. He says, “Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, and the needy.” (An-Nisa: 36) Allah also said: “And give the relative his right, and [also] the poor.” (Al-Isra: 26) Additionally, Allah commanded the Prophet (peace and blessings be upon him) to treat the needy with love and kindness. In Musnad Ahmad, Abu Dharr al-Ghifari narrated: “My most beloved person- the Prophet – may peace and blessings of Allah be upon him- ordered me to love the poor and be close with them.” Meaning to keep the needy in one’s consideration, loving them, being near them, checking on their conditions, striving to meet their needs, and safeguarding their interests to alleviate their hardship and share their burdens.

2. Following the Example of the Prophet

The Prophet (peace and blessings be upon him) loved the needy and openly declared this to the people. Allah even commanded him to pray for this, as mentioned in Sunan at-Tirmidhi, where Ibn Abbas reported that the Messenger of Allah (peace and blessings be upon him) said: “I saw my Lord tonight in the most beautiful form. He addressed me by name, and said, when you pray, say: 'O God, I ask Thee for power to do good things and abandon objectionable things, for love towards the poor.'” Thus, the Prophet (peace and blessings be upon him) would supplicate for Allah to grant him a life and death among the needy and to be resurrected with them on the Day of Judgment.

3. Embodiment of Noble Ethical Values

Loving the needy nurtures numerous ethical values promoted by Islam, as it requires a Muslim to empathize with, be compassionate toward, and assist the needy. It is a noble act that represents the true spirit of human values at their finest.

4. Fostering Societal Cohesion

The needy are part of society, just like anyone else. They need support and inclusion. Without this, they may become sources of harm or resentment. When love and kindness prevail, such negativity is eliminated, fostering societal cohesion and building strong relationships based on respect and appreciation.

5. Encouragement to Show Gratitude for Blessings

In Sunan Ibn Majah, authenticated by Al-Albani, Abu Hurairah reported that the Messenger of Allah (peace and blessings be upon him) said: “Look to one who is lower than you, and do not look to one who is above you. For indeed that is more worthy (so that you will) not belittle Allah's favors upon you.” Reflecting on the needy and the blessings they lost motivates one to remember these blessings and be grateful for them, which leads Allah to increase His bounty, as He says, “And [remember] when your Lord proclaimed, 'If you are grateful, I will surely increase you [in favor].'” (Ibrahim: 7)

6. Protection from Allah’s Punishment

Allah has warned of severe punishment for those who neglect the needy. He described one of the reasons for entering Hell Fire, saying: “Nor did he encourage the feeding of the poor.” (Al-Haqqah: 34) The people of Hell admitted their neglect by saying as mentioned in the Quran: “Nor did we used to feed the poor.” (Al-Muddathir: 44)

7. Closeness to Allah on the Day of Resurrection

In Sunan at-Tirmidhi, authenticated by Al-Albani, Anas reported that the Messenger of Allah (peace and blessings be upon him) said: “O 'Aishah! Love the needy and be near them, for indeed Allah will make you near on the Day of Judgement.”

8. Being Among the Righteous

Allah described the righteous inhabitants of Paradise as those who perform specific deeds, including feeding the poor and those in need. He says, “And they give food in spite of love for it to the needy, the orphan, and the captive, [saying], 'We feed you only for the countenance of Allah. We wish not from you reward or gratitude. Indeed, We fear from our Lord a Day austere and distressful.' So Allah will protect them from the evil of that Day and give them radiance and happiness, and will reward them for what they patiently endured with a garden [in Paradise] and silk [garments].” (Al-Insan: 8-12)

Therefore, Al-Bukhari narrated that Nafi' said: “Ibn `Umar never used to take his meal unless a poor man was called to eat with him.” The Prophet (peace and blessings be upon him) also prohibited feeding the needy with food that people would not desire. In Musnad Ahmad, Aisha (may Allah be pleased with her) narrated: “A lizard was brought to Allah's Messenger (ﷺ) but he neither ate that nor did he prohibit it. I said, 'Shall we not give it to the poor?' He said, 'Do not feed them what you do not eat yourselves.'”

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Conflicts between spouses often escalate when negative emotions accumulate, and one feels unappreciated or misunderstood by the other. This can turn disagreements into arguments or even estrangement, sometimes leading to separation and divorce.

Allah says, “And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.” (Ar-Rum: 21)

Commentators explain that “affection” refers to intimacy, while “mercy” refers to children. Others interpret it as the mutual kindness and compassion between spouses. Ibn Abbas said: “Affection is a man’s love for his wife, and mercy is his kindness toward her, protecting her from harm.”

Wisdom dictates that men should take the initiative in resolving conflicts, preventing problems from escalating. He should remind his wife of Allah, their bond of affection and mercy, and listen to her until she has vented her sadness or anger, which often drives her toward emotional reactions and disputes.

Family experts recommend following four key steps to prevent marital conflicts from intensifying and to maintain harmony within the Muslim household:

1. Avoid Bringing Up the Past

Bringing up past incidents and using them against your spouse complicates discussions and hinders understanding. It may also prompt the other party to retaliate in the same way, recalling unrelated past grievances, which only deepens the divide between them and distracts from resolving the present issue.

This mistake is a primary cause of escalating conflicts, as it revives past negative emotions, leading to accumulated frustration. Instead, both spouses should focus solely on the current issue and work toward a solution without deviating from it.

2. Listen to Your Spouse

Give your spouse the opportunity to speak and express their feelings, especially the wife. Let her talk without interruptions. Simply listening attentively can resolve a significant part of the issue. A calm approach improves the atmosphere of discussion and increases the chances of resolving the conflict. The key is to make your spouse feel heard, understood, and respected.

Through this approach, a husband plants the seeds of resolution, gives himself a chance to process what happened, and might even come up with immediate solutions. Additionally, a wife may feel emotionally relieved after expressing herself, knowing that her husband listened without reacting angrily. Once she has spoken, the discussion can move toward finding a solution and fully resolving the conflict.

3. Avoid Trying to ‘Win’ the Argument

A marital disagreement is not a battlefield between two enemies. Instead, remember the bond of affection and mercy that unites you. The goal should be to contain the issue and understand each other’s needs within a constructive discussion that leads to solutions rather than disputes, estrangement, or even divorce.

Some people raise their voices to dominate the conversation or to end it on their terms. Others resort to threats, which only worsen the situation and diminish any chances of understanding. Worse still, such arguments might be overheard by neighbors or relatives. Instead, view discussions as opportunities to exchange ideas, voice concerns, ask questions, and propose solutions—without the need for one side to “win.”

4. Keep Your Goal in Mind: Resolving the Issue

Your ultimate objective should be resolving the conflict, whether through a kind word, a gentle touch, or acknowledging a suggestion from your spouse. Even if you propose a solution, do not dismiss her ideas entirely or belittle her contributions. Reassure her that you are working toward a solution together, and consider all possibilities, including her suggestions. If necessary, take time to reflect on an idea or seek advice from an expert. This approach demonstrates respect for her feelings and gives both of you the opportunity to address the issue effectively.

We find in the Prophet ﷺ the best example of handling conflicts with wisdom and patience. An incident illustrates his calm approach to dealing with the anger of Lady Aisha (may Allah be pleased with her).

Narrated An-Nu'man ibn Bashir: When AbuBakr asked the permission of the Prophet (ﷺ) to come in, he heard Aisha speaking in a loud voice. So when he entered, he caught hold of her in order to slap her, and said: Do I see you raising your voice to the Messenger of Allah? The Prophet (ﷺ) began to prevent him and AbuBakr went out angry. The Prophet (ﷺ) said when AbuBakr went out: You see I rescued you from the man. AbuBakr waited for some days, then asked permission of the Messenger of Allah (ﷺ) to enter, and found that they had made peace with each other. He said to them: Bring me into your peace as you brought me into your war. The Prophet (ﷺ) said: We have done so: we have done so. (Reported by Abu Dawood)

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When people hear the word “custodian,” their minds immediately turn to rulers and heads of state. This is correct, but the mistake lies in limiting the meaning to state leaders alone. A custodian is anyone entrusted with the duty of care and governance, ⁽¹⁾ regardless of what that duty entails. Thus, the term “custodian” is a general one that includes anyone responsible for managing an affair or carrying out a task.

Al-Bukhari narrated from Abdullah ibn Umar said: I heard Allah's Messenger (ﷺ) saying, “Everyone of you is a guardian, and responsible for what is in his custody. The ruler is a guardian of his subjects and responsible for them; a husband is a guardian of his family and is responsible for it; a lady is a guardian of her husband's house and is responsible for it, and a servant is a guardian of his master's property and is responsible for it.” I heard that from Allah's Messenger (ﷺ) and I think that the Prophet (ﷺ) also said, “A man is a guardian of is father's property and is responsible for it, so all of you are guardians and responsible for your wards and things under your care.”

Being responsible for one’s flock does not mean using force or harshness. Rather, it requires kindness and mercy. Several factors encourage gentleness toward those under one’s care, including:

1. Allah Commands Gentleness and Loves Those Who Practice It

Allah says, “So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. (Aal ‘Imran: 159) And when Allah sent Musa and Harun to Pharaoh, He commanded: “Go, both of you, to Pharaoh. Indeed, he has transgressed. And speak to him with gentle speech that perhaps he may be reminded or fear [Allah].” (Taha: 43-44)

Al-Bukhari narrated from Aisha that the Messenger of Allah (ﷺ) said: “Allah is Forbearer and loves forbearance in all matters.” When Umar ibn al-Khattab wanted to advise his governors, he said: “O shepherds! The people have rights over you. Know that nothing is more beloved to Allah and more honorable than the patience and gentleness of a leader.” ⁽²⁾

Umar ibn Abdul Aziz said: “The most beloved things to Allah are four: moderation in wealth, forgiveness when able, patience in anger, and kindness to Allah’s servants in all circumstances.” ⁽³⁾

2. The Prophet (ﷺ) Emphasized That Gentleness Beautifies All Affairs

Al-Bukhari narrated from Aisha that the Messenger of Allah (ﷺ) said: “Easy, 'A'isha, you must be gentle. Beware of harshness and coarseness.” And Muslim narrated from Aisha that the Prophet (ﷺ) said: “Kindness is not to be found in anything but that it adds to its beauty and it is not withdrawn from anything but it makes it defective.”

One example of his gentleness is what Al-Bukhari narrated from Anas ibn Malik, who said: “Once the Prophet (ﷺ) was on one of his journeys, and the driver of the camels started chanting (to let the camels go fast). The Prophet (ﷺ) said to him. “(Take care) Drive slowly with the glass vessels, O Anjasha! Waihaka (May Allah be Merciful to you).” (Meaning: the women.)

3. Whoever is Gentle, Allah Will Be Gentle With Him, and Whoever is Harsh, Allah Will Be Harsh With Him

Muslim narrated from Aisha that the Prophet (ﷺ) said: “O God, cause distress to him who has any charge over my people and causes them distress, and be gentle to him who has any charge over my people and is gentle to them.”

4. Kindness Towards People Is a Sign of a Good Leader

At-Tirmidhi narrated, with a chain authenticated by Al-Albani, from Abu Darda that the Prophet (ﷺ) said: “Whoever has been given his portion of compassion has been given his portion of good. Whoever is denied given his portion of compassion has been denied his portion of good.” Muslim narrated from Jarir ibn Abdullah that the Messenger of Allah (ﷺ) said: “He who is deprived of tenderly feelings is in fact deprived of good and he who is deprived of tenderly feelings is in fact deprived of good.”

In Musnad Ahmad, it is narrated from Aisha that the Messenger of Allah (ﷺ) said to her: “O Aisha, show gentleness, for when Allah intends good for a household, He guides them to gentleness.”

On the other hand, unjustified harshness and severity indicate that the leader is among the worst of people. This is evident in what Muslim narrated: 'Aidh bin 'Amr (May Allah be pleased with him) reported: I visited 'Ubaidullah bin Ziyad (he was unjust ruler) and said to him: “Dear son, I heard Messenger of Allah (ﷺ) saying, 'The worst of rulers are those who treat their subjects harshly. Beware, lest you should be one of them.'”

The term “hutama” (harsh leaders) used in the hadith is an exaggerated form, referring to those who crush everything beneath them—just as a shepherd who harshly drives his flock with a staff, scaring and hurting them. Similarly, a leader who rules with oppression and cruelty, scattering his people, falls under this category.

5. Gentleness Is a Sign of Wisdom and Understanding

Waki’ and Hannad narrated in Az-Zuhd that Abu Darda said: “Among the signs of a man’s wisdom is his gentleness in his livelihood.” And Hisham ibn Urwah reported from his father that it was written in wisdom:
“Gentleness is the pinnacle of wisdom.”

6. Gentleness Is a Form of Goodness Towards the People

Abu al-Qasim al-Maliki narrated in Ash-Shuhub al-Lami'ah Fis-Siyasah An-Nafi'ah that the people once complained about a governor to the caliph. One of them, Sahl ibn Asim, said to the caliph: Nothing to be complained in your governor except that Allah commanded two things: He implemented one and neglected the other. Allah says, “Indeed, Allah orders justice and good conduct.” He implements justice among us but neglects kindness. Justice without kindness ruins the people. ⁽⁴⁾

7. Avoiding Harshness Saves from Allah’s Curse and Hellfire

Muslim narrated in his Sahih that Hisham ibn Hakim ibn Hizam happened to pass by people, the farmers of Syria, who had been made to stand in the sun. He said: What is the matter with them? They said: They have been detained for Jizya. Thereupon Hisham said: I bear testimony to the fact that I heard Allah's Messenger (ﷺ) as saying: “Allah would torment those who torment people in the world.”

Al-Hakim narrated from Aisha that the Messenger of Allah (ﷺ) said: “May Allah curse who rules with tyranny to exalt him whom God has humbled and humble him whom God has exalted.”

8. Gentleness Leads to Paradise

Muslim narrated in his Sahih that 'Iyad bin Himar (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, “The people of Jannah will be of three kinds: A just successful ruler, a man who shows mercy to his relatives, and a pious believer who has a large family and refrains from begging.”

Waki’ narrated in Az-Zuhd with a sound chain from Qais ibn Abi Hazim, who said: It used to be said: “Whoever practices gentleness in this world will benefit from it in the Hereafter.”

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1. Al-Mu'jam Al-Wasit: Academy of the Arabic Language (1/356).

2. Ihya Ulum al-Din: Al-Ghazali (3/188).

3. Bahjat Al Majalis: Al-Qurṭubi, p. 200.

4. Ash-Shuhub al-Lami'ah Fis-Siyasah An-Nafi'ah: Abu Al-Qasim Al-Maliki, p. 313.

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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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