Recently, TV series have begun portraying Muslims in negative stereotypical ways that have nothing to do with truth or reality. This article will highlight the main aspects these shows focus on regarding the character of a Muslim man or woman—whom the creators label as "religious"—and to what extent these portrayals are unfair and do not represent reality:

1- The Endless Stereotyping of Muslim Women

The portrayal of Muslim women follows a predictable pattern: she is either a helpless, submissive character who obeys her parents' decisions on life-altering matters such as education and marriage without expressing any opinion or objection, or she is a domineering, oppressive woman who selectively follows the commands of Allah and the Prophet ﷺ when they align with her desires while ignoring the rest.

However, Islam grants women the right to choose in matters such as education and marriage or any other issue, as long as it does not contradict the laws of Allah.

2- The Male-Dominated Mindset Among Conservative Women

Conservative women in these series are often shown as blindly upholding male superiority simply because of gender. For example, a mother-in-law—who is supposed to represent a devout and pious woman—is depicted as unjust toward her son's wife, even when the latter is betrayed or oppressed, merely because the wrongdoer is her son. These women are portrayed as constantly excusing and defending men just because they are men. On the other hand, feminist-leaning female characters always support women, whether they are right or wrong.

Both perspectives contradict Islamic teachings, as Allah says: "Whoever does righteousness, whether male or female, while they are believers—We will surely cause them to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do." (An-Nahl: 97)

3- The Transformation of Conservative Women in a Manner That Violates Islamic Teachings

Young, hijab-wearing girls are often portrayed engaging in behaviors that completely contradict Islamic teachings. They are shown engaging in premarital romantic relationships, displaying disrespectful behavior toward their parents, or even being alone in a private setting with an unrelated man—actions that Islam strictly prohibits.

4- Favoring Non-Religious Characters as the Most Likeable Ones

In these series, the most admired characters—those portrayed as noble, kind, and ethical—are almost always those who have no connection to religion. These same characters engage in major sins, such as drinking alcohol, committing adultery, and ignoring Islamic dress codes. There is a clear attempt to normalize and beautify sinful behaviors by associating them with pleasant, well-mannered characters.

Meanwhile, the deceitful, cruel, or oppressive characters are often the ones depicted as religious. If a religious character is portrayed positively, they are usually a secondary figure with little to no impact on other characters or the overall storyline.

5- Normalizing Adultery While Demonizing Divorce

Some conservative female characters in these series are shown as being unbothered by their husbands committing adultery multiple times, as long as they remain married and he does not intend to divorce them. These women are depicted as considering divorce a far worse offense than adultery. This portrayal distorts reality, as Islam condemns adultery as a grave sin, while divorce is a permissible solution when needed.

6- Condemning Early Marriage for Women

These shows present the idea of conservative families encouraging marriage for their daughters under the age of twenty as an inhumane act that deprives women of education and the chance to build a respectable life. However, this generalization is misleading. Many women who married young and had children early are happy and have even pursued their education later in life. Conversely, many women who delayed marriage are unhappy or have experienced divorce. The reality varies for each individual, and the key factor in deciding marriage should be Islamic guidelines rather than societal or feminist preferences.

7- Reducing Religious Commitment to Clothing and Quoting Religious Texts

Wearing the Islamic hijab is an obligation for every Muslim woman, and quoting the Quran and hadith is essential. However, the issue in these shows is the shallow portrayal of religious characters—focusing only on their external appearance while disregarding the essence of practicing Islam in daily life.

It would be beneficial if these dramas stopped confining the image of a Muslim man to someone who merely prays and quotes religious texts, yet is portrayed as harsh, unapproachable, and feared by his children. Similarly, Muslim women are repeatedly depicted as either victims of a merciless society or as hypocritical, power-driven individuals who observe only the external aspects of religion while causing harm to those around them.

In an era dominated by social media, television, and streaming platforms, it is high time that those responsible for producing these works adopt a fairer and more realistic representation of Islam and Muslims. They should approach Islamic teachings with accuracy and integrity rather than distorting them to fit misleading narratives.

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With the increasing challenges facing Arabic language education for our children, it is imperative to reconsider the curricula adopted in this field to align with children's cognitive needs and instill in them a love for the language. This is not merely an educational endeavor but a foundation for preserving our Islamic identity.

The connection between the Arabic language and the identity of the Muslim Ummah is affirmed by reality and explicitly mentioned in the Quran, as in the verse: "Indeed, We have made it an Arabic Qur'an that you might understand." (Az-Zukhruf: 3). Therefore, developing Arabic language curricula for children is a critical matter requiring in-depth study, especially amidst the rapid cultural and technological changes that make this development far beyond traditional academic requirements. It has become an urgent necessity to ensure children's ability to communicate effectively, understand their culture and religion, and secure their future—not merely to improve their education level.

Our current educational reality reveals that many existing curricula rely on traditional methods, such as memorization and repetition. While effective at certain stages, these methods do not foster critical thinking skills or deep understanding of the language. This raises a fundamental question: How can we develop curricula to better meet children's cognitive needs?

This challenge necessitates starting from the foundation: Arabic should be both a tool for understanding Islamic texts and a medium for stimulating creativity and thought. Upon reviewing current Arabic language curricula for children, we notice several issues, such as a lack of diversity aligned with modern learning methods. For example, digital applications and interactive activities are underutilized. A 2023 study by "Educause" revealed that current methods fail to provide a stimulating educational environment for children, highlighting the need to integrate technology into the learning process.

A study conducted by Dr. Hussein Ali Nasser in April 2022, involving 300 teachers in Iraq, found that teachers' understanding of children's developmental characteristics significantly influenced educational success. Thus, new curricula must include educational strategies that consider these characteristics, such as using stories and educational games that engage children.

In this context, storytelling literature emerges as an effective tool for teaching Arabic to children. It fosters linguistic and expressive skills while serving as an educational and moral vessel, especially when derived from Quranic stories or the biography of the Prophet Muhammad (peace be upon him).

Technology has also become an integral part of children's lives today. Incorporating technological tools into Arabic language curricula—such as educational applications and electronic games—can enhance learning effectiveness.

Based on recent studies, the most effective approach appears to combine traditional and modern methods in Arabic language education for children. This allows for significant benefits from technology while preserving the advantages of traditional teaching methods, particularly in fostering linguistic values and traditions. Quranic stories and prophetic hadiths play a central role in teaching children Arabic. Curricula that exclude the Quran and Sunnah often fail to build strong linguistic capabilities in children. The Prophet (peace be upon him) himself used storytelling to teach his companions, a method we should revive in our curricula.

This prophetic practice aligns with the Quranic approach mentioned in the verse: "There was certainly in their stories a lesson for those of understanding." (Yusuf: 111). The stories in the Quran are not mere tales but lessons that inspire reflection and understanding, a practice prevalent in "kuttabs" (traditional Quran schools) until recent decades.

Among the traditional methods that prevailed in "kuttabs" until the early 20th century was the oral teaching of Quran recitation and memorization. Scientifically, this has been proven as one of the most effective ways to build foundational language skills. A 2021 study by Humboldt University in Germany found that children exposed to conversations in their mother tongue learn faster than those relying solely on reading.

Educational experts recommend developing listening and speaking skills in children, a hallmark of the "kuttabs," which focused deeply on teaching Arabic through Quran memorization and religious texts. This model allows children to master classical Arabic from a young age, strengthening their language foundation and enabling them to express themselves fluently.

More importantly, children must be encouraged to use the language in daily life. Direct teaching time is limited, so schools could dedicate periods for speaking Arabic through daily activities, such as role-playing or discussing school events. These methods enhance children's ability to think in Arabic, facilitating the acquisition of other linguistic skills like reading and writing.

Furthermore, no curriculum development can succeed without focusing on teachers' roles and training. Developing education requires developing teachers and training them in modern pedagogical methods that promote critical thinking and positive interaction with students. A key point here is that teachers must fully understand that teaching Arabic is not just about transferring vocabulary or grammar rules but is an educational process encompassing cultural values and a sense of linguistic identity.

Developing curricula without a continuous evaluation mechanism means repeating past mistakes, leading to disengaging curricula. Regularly reviewing curricula based on students' results in language skill assessments must be an integral and ongoing part of development—not a seasonal effort.

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Introduction

The introduction of the book Human Rights in Islam by Abdullah bin Abdul Mohsen Al-Turki addresses the role of Islamic dawah (invitation to Islam) in fulfilling Islam’s universal mission, despite the challenges and difficulties faced by contemporary preachers. The author emphasizes the importance of understanding the Quran and Sunnah and being aware of societal realities to address pressing issues such as human rights, equality, and tolerance. He stresses the necessity of evaluating modern principles against the standards of Islam, as Muslims derive their understanding of human dignity, solidarity, and consultation from their faith. The research aims to highlight the true essence of human rights as they are presented in the contemporary world and to encourage Muslims to comprehend these principles within an Islamic framework, achieving reform and promoting good.

Chapter 1: Human Rights in Western Thought

The first chapter explores the development of human rights in the West, referencing key historical documents such as the Magna Carta (1215), the U.S. Declaration of Independence (1776), and the French Declaration of the Rights of Man and of the Citizen (1789). These documents sought to protect individuals from political and religious tyranny while overlooking the suffering of colonized nations. The author explains that the Universal Declaration of Human Rights (1948) emerged from Europe’s historical struggles but later became a political tool used by powerful nations to interfere in developing countries under the pretext of protecting rights. The chapter also discusses the role of non-governmental organizations in promoting global human rights while criticizing some for disregarding the cultural and religious particularities of different peoples.

Chapter 2: Critique of the European Perspective on Human Rights

This chapter compares the concepts of human rights in Western secular theories and Islamic thought. The author highlights that the Western understanding evolved from resistance to tyranny, emphasizing individual freedoms based on collective conscience, making them relative and changeable. Conversely, Islam considers human rights—especially dignity—to be derived from divine legislation, making them immutable and binding on both rulers and citizens without political acknowledgment. The chapter critiques Western double standards in applying human rights for political interests and asserts that Islam provides a universal, unchanging standard that transcends cultural and political shifts.

Chapter 3: Characteristics of the Islamic View on Human Rights

This chapter examines religion’s stance on human rights, emphasizing the contrast between the Islamic and Western perspectives. While the West views religion as a personal matter resulting from historical experiences of separating church and state after the French Revolution, Islam ties rights to divine legislation. Islam honors humanity from creation and ensures rights through comprehensive, fixed scriptural injunctions, such as the rights to life, liberty, and equality. The chapter also highlights the 1972 Saudi-European dialogue on human rights, where Europeans were impressed by Islam’s comprehensive and inclusive principles. Islam safeguards human rights from birth to after death and protects the rights of non-Muslims within a superior legislative framework compared to modern human rights charters.

Chapter 4: Differences in the Concept of Rights Between Islamic and Western Thought

This chapter contrasts the Islamic and Western concepts of human rights. Islam derives rights from divine law, ensuring they are fixed and definitive, whereas Western thought bases rights on human reasoning, leading to relativity and variability according to societal consensus or authority. Islam achieves a balance between individual and societal rights by restricting freedoms according to Allah's commands. In contrast, the separation of religion and state in the West has allowed laws to conflict with human nature. Islam presents fundamental rights such as life, freedom, equality, and social solidarity as universal and legislatively protected for all humanity, providing a more comprehensive and balanced vision compared to the fluctuating Western system.

Chapter 5: The Right to Life, Safety of the Body, Mind, and Well-being

This chapter discusses the concept of human dignity in Islam and its impact on human rights. Islam honors humans as the noblest of creations, granting them intellect and reflection, and provides dignity by protecting life, the mind, the body, and emotions. Strict prohibitions against murder, harm, and disrespect for life, even after death, are highlighted. Islam also protects the mind by forbidding intoxicants and safeguards emotions against harm or torture. The human role as a vicegerent on Earth obligates adherence to truth and goodness. Islam offers a comprehensive vision that ensures human rights and preserves dignity within the framework of divine law.

Chapter 6: Human Freedom

This chapter explores the concept of freedom in Islam compared to its Western counterpart. In Islam, freedom aims to uphold human dignity by liberating individuals from servitude to anything other than Allah and their desires, while adhering to religious guidelines that protect individuals and society. The chapter emphasizes freedom of expression within the context of consultation and religious guidelines, and the freedom of women, granting them full legal capacity and independent rights. In contrast, Western freedom, born out of resistance to tyranny, lacks clear boundaries and can lead to moral chaos. Islam balances individual freedom and societal welfare, making freedom a constructive rather than destructive tool.

Chapter 7: Equality

This chapter discusses the principle of equality in Islam, showcasing its superiority over ancient societies that discriminated based on gender, race, or class. Islam affirms the unity of human creation and piety as the standard of distinction, abolishing pre-Islamic discrimination and ensuring equality between men and women with complementary rights and duties. The chapter also emphasizes fairness in implementing punishments and protecting the rights of non-Muslims, advocating for kindness and justice in dealings with them. Equality in Islam is not mere slogans but a comprehensive system ensuring everyone’s rights with clear and fixed standards.

Chapter 8: Social Solidarity

This chapter delves into the concept of social solidarity in Islam, which is rooted in faith and ethics and surpasses modern social security systems. Solidarity in Islam expresses mutual responsibility among believers and aims to achieve justice and compassion. It encompasses practices like zakat, fitr alms, family support, and compensation in accidental killing. Islam emphasizes cooperation in righteousness, advising and educating others. Social solidarity is a religious and ethical obligation that strengthens collective responsibility, providing material and moral support to achieve compassion and justice.

Chapter 9: Saudi Arabia and Human Rights

This chapter highlights the distinctiveness of the Islamic world in human rights, contrasting its ideological and cultural foundations with Western civilization, which separates religion and state. Islam, through divine revelation, shaped thought and legislation from the Prophetic era. The author cites Saudi Arabia as a model of adherence to Sharia and faith, noting its role as the birthplace of Islam and guardian of its holy sites. The Kingdom’s commitment to Sharia in all systems since its establishment reflects Islam’s uniqueness and enhances its international and Islamic stature.

Chapter 10: Human Rights in Saudi Arabia’s Basic Law of Governance and Other Systems

The final chapter reviews Saudi Arabia's Basic Law of Governance, issued by royal decree in 1412 AH, as a framework organizing the state, governance, and citizens' rights and duties. Derived from the Quran and Sunnah, the law emphasizes Islamic principles such as justice, consultation, and equality. It guarantees human rights through explicit provisions, including education, health, property, social security, and privacy protection. The system also ensures judicial independence and fairness while committing to environmental and developmental protection. Media is tasked with promoting positive values. The system surpasses international human rights charters by being rooted in Sharia, achieving a balance between Islamic rulings and citizen welfare.

Conclusion

The author emphasizes the unique nature of human rights in Islam, which ensures dignity and justice. He critiques the influence of Western thought on some Islamic countries, weakening their stance against criticism, leading to societal disintegration and increased crime. The solution lies in returning to divine guidance from the Quran and Sunnah and applying Islamic law, enabling the Muslim Ummah to present a global civilizational model for human rights.

The globalization of customs and traditions poses a significant threat to identity, especially with the spread of fashion culture and "brands" and the growing consumerism of everything new and Western. This embodies a new form of occupation, one that captures minds and hearts before occupying land and countries.

Al-Mujtama'a engaged with a number of experts and academics to outline a prescription to confront this threat and to reveal its dimensions to the new generations, influenced by the wave of Americanization under the slogans of modernity, globalization, renewal, and progressiveness—hollow slogans based on stripping away will and erasing identity.

Dr. Iqbal Al-Samalooti, a professor of sociology, states that the fall of socialist societies provided a golden opportunity for the advocates of globalization, not only in the economy but also in culture and its related customs and traditions, where the Western model was presented as an ideal to follow and a symbol of progress and civilization, even if it was socially and culturally unacceptable in our conservative societies.

She told Al-Mujtama'a that Western media and its followers in our Arab and Islamic world played a role in embellishing Western customs and traditions, persistently working to absorb the initial wave of rejection, and gradually turning rejection into acceptance, even addiction, after replacing Western customs in clothing, food, drink, family life, and social life with our own traditions.

Al-Samalooti believes that multinational corporations played a significant role in accelerating the globalization of our customs and traditions through trends in both men's and women's fashion, introducing revealing clothing, Western cosmetics, ripped jeans, fast food, and globally branded restaurants. She also points to satanic hairstyles adopted by celebrities and tattoos, which are religiously forbidden and traditionally rejected. With the promotion of this culture, these customs and appearances have become symbols of modernity and civilization!

Susceptibility to Colonialism

Dr. Mukhtar Ghubashi, Deputy Director of the Arab Center for Political Studies, explained to Al-Mujtama'a that the project of globalizing customs and traditions has been framed within global theories promoted by people like Francis Fukuyama, the Japanese-born, American political scientist who proposed the “End of History” theory. This theory asserts the inevitability of the triumph of Western civilization, values, and morals and the spread of its customs, claiming that Western liberal democracy and capitalism represent the pinnacle of human intellectual achievement, signaling the end of other ideologies, whether Islamic or Eastern.

Ghubashi describes the current situation as a form of cultural, social, and economic invasion, positioning us as prey fallen victim to globalization, dependence, and blind imitation of the West, in line with what Algerian thinker Malik Bennabi called the "susceptibility to colonialism."

Dr. Jamal Shafeeq, Head of the Psychological Studies Center at Ain Shams University, shares this view, warning against the increasing objectification of women, who have become tools for promoting products from needles to rockets. The situation has worsened with the "trend cancer" that has infected social media, making the younger generation a victim of "TikTok" clips and others in pursuit of fame and money.

Shafeeq highlights another aspect of this globalization: the emergence of the term "cohabitation," promoting adultery and immorality while continuing to undermine legitimate marriage by promoting illicit relationships under deceptive names like "friendship" and "blood marriage," seeking acceptance from public opinion.

Urgent Confrontation

As for confrontation strategies, Dr. Mahmoud Al-Sawy, former Vice Dean of the Colleges of Da'wah and Media at Al-Azhar University, recommends exposing these terms and refuting these falsehoods. He also calls for prohibiting Western holidays that have invaded our societies and become an occasion for more immorality and ethical breakdown, such as "Valentine's Day." This aligns with the warning in our religion against being followers without discernment, as the Prophet (ﷺ) said: “You will follow the ways of those nations who were before you, span by span and cubit by cubit (i.e., inch by inch) so much so that even if they entered a hole of a mastigure, you would follow them.” We said, "O Allah's Messenger (ﷺ)! (Do you mean) the Jews and the Christians?" He said, "Whom else?"

Al-Sawy advocates for safeguarding children and youth through knowledge and education, strengthening their religious upbringing, and promoting Islamic awareness and pride in Arab culture and identity within a comprehensive strategy. This strategy should involve Arab and Islamic organizations, families, schools, universities, and other institutions of education, culture, and media.

Al-Sawy also calls for Islamizing social media, curbing the offenses of "bloggers" and "YouTubers," banning the publication of intimate details on video sites, establishing laws to prevent these platforms from promoting scandals and explicit clips, and tracking down those seeking financial gain through illegitimate means. He also emphasizes regulating media and artistic content to stand against the flood of globalization and protect our youth from anything that harms their identity and religion.

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Usury (riba) in language is defined as excess and increase. In Islam, usury is the unjust, exploitative gains made in trade or business. It is prohibited and considered a major sin, as it exploits people's needs by gaining financial profit or additional interest without offering real work or compensation.

The Prophet ﷺ said: "Gold should be exchanged with gold based on weight, and silver should be exchanged with silver based on weight. Salt should be exchanged with salt in equal measure, barley should be exchanged with barley in equal measure, wheat should be exchanged with wheat in equal measure, and dates should be exchanged with dates in equal measure. Anyone who adds more or asks for more has engaged in a form of usury." (Reported by Muslim)

Types of Usury: Usury is divided into two main types:

1. Riba al-Fadl
Riba al-fadl is the excess accruing in a sale or barter transaction. This type of usury occurs when a commodity is exchanged for another commodity of the same kind but in unequal quantities. For example, if one kilogram of dates is exchanged for one and a half kilograms of another type of dates, this is considered riba al-fadl, which is prohibited because it leads to unfair disparity between the exchanging parties.

2. Riba al-Nasi'ah
Riba al-nasi'ah is the most common and dangerous form of usury. It refers to the delay or increase in debt due to delayed payment. This type occurs when a person owes another a sum of money or a specific commodity, and in case of delayed payment, an increase (interest) is imposed on the original amount. This is the type of usury that was prevalent in pre-Islamic times, where it was said: "Either you pay or you increase," meaning either you settle the debt on the due date or an increase (interest) is added.

Fair trade versus exploitative prohibition:

Allah says: "That is because they say: “Trade is like usury,” but Allah hath permitted trade and forbidden usury" (Al-Baqarah: 275). But why has Allah permitted trade and prohibited usury?

Trade is allowed because it brings many benefits to all participants in the economic process. When a person sells or manufactures something, all parties involved, from workers to manufacturers and buyers, benefit. Trade contributes to societal growth and brings benefit to everyone.

Meanwhile, usury is forbidden because it embodies exploitation of people's needs, especially the poor and needy. It is a form of economic enslavement, where capital owners monopolize society's resources and exploit others' needs, leading to control and domination over people's lives.

The consequences of usury on societies include:

1. Economic disparity and poverty
Usury leads to the concentration of wealth in the hands of a few who can lend money at high interest rates, while the poor suffer from increasing debt burdens. The gap between the rich and poor widens, making it difficult for the lower and middle classes to improve their living conditions due to accumulated debts and interest that drains their income.

2. Economic exploitation between nations
On an international level, usury is evident in the external debts imposed by global financial institutions on developing nations. Poor countries resort to borrowing to finance developmental projects or cover budget deficits. However, high interest rates on these loans make repayment impossible, leading to increased poverty and dependency on wealthy nations. In addition, creditor countries impose conditions, controlling the affairs of the indebted country, creating a form of "economic slavery" where indebted countries are at the mercy of creditors, affecting their economic and political sovereignty and resources. This is modern-day enslavement.

3. Impact on social stability
Interest-based loans exacerbate economic crises such as inflation and rising prices. When dependency on usurious loans increases to finance projects or meet daily needs, economic pressure on families and individuals intensifies, leading to increased social tensions, rising poverty, unemployment due to debt, and subsequently higher crime rates, family breakdowns, and even suicide in some cases.

Usury is not only an economic injustice, but it also brings loss of blessing, its social and moral consequences are devastating, and its consequences in the Hereafter are severe. This is why Allah has forbidden usury, honoring and dignifying mankind by preventing them from becoming slaves to banks and international institutions.

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The sources:

1. Ibn Baz website, Usury and its Danger

2. Majmu' Fatawa of Ibn Taymiyyah

3. Sheikh Uthman Al-Khamis explanation of “Dalil Al-Talib” book.