In an era where technology is rapidly advancing, and globalization is intertwining various aspects of life, social media platforms have emerged as key players in shaping behaviors and consumer preferences globally, especially among the youth. Over time, these platforms have evolved from mere tools for communication and entertainment to powerful instruments of influence and marketing, significantly reinforcing consumer culture among individuals in their twenties and thirties.

Social media plays a crucial role in shaping the behaviors and consumer tendencies of today's youth. According to a study conducted by eMarketer (a company specializing in internet market research) in 2023, 85% of young people use social media on a daily basis.

Furthermore, a report by Statista, a company specializing in market and consumer data, indicated that the number of social media users worldwide exceeded 3.8 billion in 2021. This has made social media a primary driver of youth behavior and has facilitated easy access to user opinions and experiences with various products and services.

This influence affects purchasing decisions and contributes to the spread of consumer culture, as social media increasingly impacts youth desires and tendencies, encouraging their consumer inclinations through advertisements and content related to products and brands.

Social Pressure

In response to this, young people are greatly influenced by these desires, often resorting to purchasing and consuming even when they have no real need, driven by the social pressure exerted by social media, which places external appearances as a top priority.

In this context, recent statistics indicate that a significant portion of consumers—around 54%—are influenced by social media content in their purchasing decisions, according to a report issued by the Pew Research Center in 2021.

Additionally, a study conducted by Nielsen (a market research company) in 2020 revealed that 49% of consumers trust recommendations they receive through social media platforms. This aligns with a report from eMarketer, which noted that the number of social media users worldwide reached 4.33 billion in 2023, with 54% of them using these platforms to search for new products and services.

The same report highlighted that young people are the most affected age group by advertisements on social media, emphasizing the psychological and intellectual influence on this particular demographic globally, especially in the Arab world.

Advertising products and services through social media is one of the most impactful forms of advertising on youth globally. This is reflected in the average amount of time they spend on these platforms, which is 3.7 hours per day, according to Hootsuite (a company specializing in social media management).

Arab Youth

The situation is no less impactful than its global counterpart. A study conducted by the Gulf Research Institute in 2022 revealed that 60% of Arab youth consider social media a primary source of information about products and services.

Additionally, a study conducted by Umm Al-Qura University in Saudi Arabia in 2021 found that 70% of young people rely on social media for research and consultation before making purchases.

“Influencers” are one of the main factors contributing to this significant influence of social media on the youth. They possess the ability to change consumer preferences and guide them toward specific products.

Hootsuite reported that 73% of influencers are effective marketing tools for brands, and product manufacturers already utilize them for promotional purposes.

Targeted advertising for various youth segments plays a significant role in reinforcing consumer culture, as companies use big data to direct advertisements precisely to the appropriate audience.

In this regard, a study published by Forbes magazine in 2021 indicated that 67% of users feel that advertisements on social media influence their purchasing choices.

With the increasing reliance on online shopping, a survey conducted by The Economist in 2022 found that 85% of consumers prefer to shop online after seeing products on social media.

Of course, this influence does not come without its negative aspects. A study published by the Journal of Social Sciences in 2023 found that excessive exposure to advertisements and marketing content can lead to “increased social pressure” to possess the latest goods and services. This contributes to excessive consumer culture that often surpasses individuals' actual needs.

Consequently, social media has become a “facilitator” for addiction that is no less dangerous than drug addiction, whether in terms of psychological or financial impact, according to the aforementioned studies.

Thus, there is an urgent need to raise consumer awareness, particularly among the youth, and encourage them to adopt conscious and responsible consumption. Achieving this can only be accomplished by instilling “non-material” values in their hearts and minds and challenging the culture of appearances reinforced by social media.

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The question of identity is complex and can often haunt a person, amid the difficulty of answering it, in the midst of challenges imposed by tremendous technological advancement and the technical evolution in means of communication and interaction. This has made the world a small village, and consequently, humanity has become prey to everything new and strange.

But it is wise to simplify matters for young children and teenagers of both sexes, and to provide answers to big questions in a smooth and concise manner, so that our children do not fall victim to alienation, globalization, intellectual and cultural invasion, and civilizational estrangement, without a savior.

To begin with, the compass must be clearly and visibly established for our children, especially regarding their Islamic identity, and being a Muslim who professes the testimony of faith, believes in God, His angels, His messengers, and the Day of Judgment, and that the religion with God is Islam. They should understand that there are limits set by God, and commands and prohibitions that they must adhere to, as well as a Sharia within the framework of the Quran and Sunnah, which serves as their guide and path in this worldly life

Some may think that these are self-evident matters, but the waves of Westernization, atheism, and deviation that have hit new generations and dominated the media and communication require us to reaffirm those constants, revive those roots, and illuminate the path to bring those generations from darkness to light, guided and with clear evidence, without any doubt or suspicion, and where their beliefs are not shaken by hypocrites or atheists.

The second question of identity relates to the Arab being, in terms of language, tongue, history, and geography, and the connection to the Arab nation, with its past, present, and future, taking pride in that, in word and deed, being certain of the dignity of its nation when it clings to its language and religion. It established a civilization that led nations in previous centuries and achieved cultural accomplishments recognized by history.

Some of the new generations may feel shame and embarrassment from their affiliation with an Arab country that ranks low in indicators of knowledge, progress, and development. They might feel embarrassed by their Arabic language, picking up several words in English or French, and continuously chatter in those languages, believing that this reflects sophistication and advancement. This results in a neglect of their own culture and Arabic language, leading to a sense of inferiority in front of speakers of other languages, and retreating before cultures that do not compare to what our culture embodies in terms of values, principles, heritage, and history.

The third question of identity is unconventional and is the result of new changes that have imposed themselves on the world of adolescents and youth, who may be accused of rigidity and backwardness by their peers, especially when it comes to traditional and classical lifestyles versus "modern" ones. This question carries within it social and material pressures related to clothing style, hairstyle, the type of phone one owns, shopping habits, and even food and drink choices. In a consumption-driven world that follows trends and global brands in a blatant materialistic manner, these issues are particularly pressing.

There may be other questions related to identity that touch on different aspects of the lives of teenagers and young adults, such as the European team they support in football, the legendary player whose jersey they love to wear, the American star whose movies they adore, the pop band whose music and songs they are addicted to, the wrestler whose moves they imitate, the famous YouTuber whose channel they follow on YouTube, and the TikToker whose views and visits they are captivated by, among others. These questions have emerged from new perspectives and dimensions related to youth identity, which is indeed lost in the world of fashion.

A new identity is manifesting before our eyes, which I might assert has transcended the triad of religion, language, and history, imposing other components that touch upon belief, custom, and habit, alongside ethics and values. This includes aspects of education, marriage, friendships, and other forms of modern social life in the twenty-first century, which have reshaped and crafted new and strange identities, marked by a Western touch and a distorted flavor.

With the rapid development of platforms and means, the increasing diversity of ideas, the intense competition between ideologies, the cross-fertilization of cultures, and the multiplicity of purposes and goals, it has become a pressing obligation to study these identities, explore their characteristics and essence, delve into their roots and principles, and investigate what they contribute and what they lack. It is also important to unveil the concepts they promote, the visions they present, and to determine whether they are a constructive component and a qualitative addition or a factor of destruction and dependency in a new guise.

We may need to establish clubs for knowledge and cultural exchange, or centers for identity formation, to help new generations find themselves, explore their identities, engage in dialogue with others, and connect with their roots. This is not merely about an eternal relationship with parents and grandparents, but about launching from those roots into broader horizons that adapt to the changes of reality in this digital world. This should be done within the framework of an open and disciplined engagement with what others have offered and their achievements on all fronts, without being awed by them, belittling them, or adopting a sense of superiority over them, but rather merging all that is useful into a cohesive and robust identity that fosters creativity.

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Some young people face the painful experience of imprisonment, passing through the so-called “Black Gate,” symbolizing the grim reality behind it. Once a young person crosses this gate, they enter a different world officially known—euphemistically—as the “Correction and Rehabilitation Authority.” In reality, however, it is a frightening realm where prisoners endure immense suffering, often entering for a minor offense and emerging as hardened criminals.

The reasons leading young people to prison vary, encompassing social, economic, and political factors, pushing them onto the list of offenders. At the forefront are financial crimes, followed by addiction and drug offenses. These issues often stem from poverty, unemployment, and a lack of economic opportunities. Family disintegration and the absence of guardianship also play a role, as does inadequate or absent education. These factors create psychological pressures that may lure individuals toward criminal behavior. In some Arab societies, crimes are even committed for cultural reasons, with some young men resorting to criminal acts as a misguided attempt to assert their masculinity and achieve social prominence.

Deteriorating Prison Conditions

Prisons in several Arab and Muslim countries suffer from dire conditions, prompting local, regional, and international human rights organizations to classify them among the worst in the world. They lack the most basic human rights standards, with reports indicating that 90% of their facilities require demolition and reconstruction to uphold human dignity—even for lawbreakers.

These prisons generally suffer from severe overcrowding, far exceeding their capacity, leading to shortages in essential services such as sleeping spaces and food. They also lack basic hygiene standards, contributing to heightened levels of stress and violence among prisoners. Additionally, there is a notable absence of effective educational and vocational programs and insufficient psychological and social support.

Healthcare inside these prisons is in a miserable state, exacerbating the spread of infectious and chronic diseases. Human rights organizations have documented the prevalence of conditions such as pulmonary tuberculosis, liver and spleen enlargement, stomach ulcers, herniated discs, bone and spinal pain, as well as hearing and vision impairments. The situation is no better for women and juvenile inmates, who face similar overcrowding, medical neglect, unjust administrative punishments, and discriminatory treatment.

Transformation into a Different Person

Beyond fostering criminal behavior, imprisonment often exacerbates issues of self-confidence and isolation. If a prisoner experiences violence or harassment during incarceration, this can cause long-term psychological trauma.

Studies have identified anxiety, the root cause of most psychological disorders, as the most significant issue resulting from imprisonment. This is often followed by depression, fear, anger, and loneliness, which lead to social problems that haunt the prisoner after release, affecting family relationships and employment. Prison often becomes a lasting stigma, making reintegration into society difficult and driving some back to crime.

After serving their sentence, former prisoners exit the “Black Gate” and return home physically deteriorated and burdened with various health issues. They also return as psychologically fragile individuals who have suffered the loss of personal agency, privacy, and the ability to make decisions. The stigma and fear they endured, coupled with the strict and monotonous prison routines. Only a few manage to emerge unscathed from the harm and effects of this experience. They express their feelings by saying they are human beings, not machines, and cannot overnight regain trust in others. The periods they spent behind bars have deepened their sense of indifference and estrangement toward others, in addition to fostering hardness of heart and isolation.

Relapsing

Relapsing refers to the return of a former prisoner to criminal activities despite having served their sentence. Field studies conducted in several Arab countries have revealed that young people are the most likely demographic to reoffend, with recidivism rates exceeding 80% among those aged 18 to 45 in some countries. These studies found a correlation between educational levels and recidivism rates; higher educational levels were associated with lower rates of recidivism, and vice versa. Family problems, academic failure, and insufficient rehabilitation from addiction also contribute to the phenomenon. This highlights the need for amending regulations and laws addressing the issue and exploring alternatives to incarceration, as seen in the Jordanian model.

The most serious challenge former prisoners face is “social stigma,” placing the responsibility on society as a whole to reintegrate these young people and ensure they do not slip back into crime. This can be achieved by alleviating the impact of imprisonment, providing support centers, launching awareness campaigns to reduce stigma, and encouraging society to accept them so they can start afresh.

Preventive Measures

Numerous studies have explored ways to prevent young people from passing through the “Black Gate” and experiencing the harsh reality of imprisonment. They emphasize the importance of fostering moral values through proper upbringing that promotes responsibility, emotional and psychological support, and warnings against associating with bad company. Providing educational and awareness programs, engaging youth in positive activities and volunteer work, and creating vocational job opportunities to reduce crime-inducing factors are also vital steps. Early intervention in cases showing signs of involvement in illegal activities is crucial.

If a young person does become involved, prison conditions must be improved to mitigate the catastrophic effects on the individual, which inevitably impact society. This can be done by reducing overcrowding, improving living conditions for prisoners, establishing serious rehabilitation and reform programs, and allowing specialized organizations to monitor prison conditions and implement their recommendations.

International organizations have established minimum standards for prisons to ensure they do not become societal threats. These standards uphold ethical values, provide decent living conditions and healthcare, and mandate that restrictions be imposed only in accordance with legal and regulatory provisions. Prison staff behavior toward inmates should also be monitored to ensure proper conduct.

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A Message to the youth of the Ummah who are desperate and think it’s too late for salvation. To those who believe there is no hope, no redemption, and no escape from their sins and misdeeds: have you not heard the words of Allah in the Quran: “Say, ‘O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful. And return [in repentance] to your Lord and submit to Him.” (Az-Zumar: 53-54)?

Do you not know that Allah, the Almighty, accepts His servant, draws them near, and guides them out of His mercy, generosity, and grace?

We have the best examples in our righteous Salaf. How many of them were lost, and Allah guided them? How many were far from Him, and He brought them near? And how many were wandering aimlessly, and Allah directed them?

Al-Fudayl ibn ‘Iyad, the hadith scholar and devout worshipper of the Two Holy Sanctuaries, was once a highway robber who would steal from pilgrims, till Allah guided him!

Al-Fadl ibn Musa narrates: Al-Fudayl ibn ‘Iyad was an infamous bandit who robbed travelers between Abyward and Sarakhs. The reason for his repentance was his love for a maid. One night, while he was climbing a wall to meet her, he heard someone reciting: “Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah?” (Al-Hadid: 16)

When Al-Fudayl heard this, he said, “Indeed, O Lord, the time has come.” He repented sincerely to Allah, becoming Al-Fudayl ibn ‘Iyad, about whom Ibrahim ibn Al-Ash'ath said: “I have never seen anyone who held Allah in greater reverence in his heart than Al-Fudayl. Whenever Allah was mentioned or he heard the Quran, his fear and sadness were evident, and his eyes overflowed with tears. He would weep until those around him would feel pity for him. He was always sorrowful, deeply contemplative, and I never saw anyone more earnest in seeking Allah than him. When we accompanied him for a funeral, he would continue to preach, remind, and weep as though he was bidding his companions farewell. At the graveyard, he would sit among the dead, weeping, and when he stood, it was as though he had just returned from the Hereafter to warn us of it.”

Malik ibn Dinar, the great imam and hadith scholar, was once a drunkard, harsh, and cruel, feared by people for his tyranny. One day, he saw a beautiful slave girl in the market, purchased her, and later had a daughter with her. This daughter became the delight of his soul and the apple of his eye. He would pamper her whenever he returned home. But then, suddenly, she passed away. Malik said, “I slept fully drunk that day.” He dreamt that the judgment day had arrived, and saw a fierce serpent chasing him, and fled in terror. He encountered an old, frail man and sought his help, but he replied, “I am weak and cannot assist you. Run quickly toward this direction; perhaps you will find safety.”

He ran and reached a mountain where he found young children. Among them was his daughter, who had died at the age of three. One of the children called out to her, “Oh Fatimah, save your father!” She came to Malik, held him with her right hand, and repelled the serpent with her left. Then she sat in his lap as she used to in life and told him: “Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah?” Malik asked her about the serpent, and she replied, “That is your bad deeds, which have grown strong against you. As for the old man, he represents your weak good deeds, which could not save you.” He woke up to the sound of the Fajr adhan, hurried to pray, and repented sincerely to Allah. Allah saved me from the depths of sin and elevated me to the heights of righteousness.

Abdullah ibn Mas'ud once narrated that he was walking in Kufa and heard a beautiful voice singing. The singer was Zadhan Al-Kindi. Ibn Mas'ud remarked, “How beautiful this voice would be if it were used to recite the Book of Allah!” He then covered his head with his garment and walked away. Zadhan, upon learning that it was Abdullah ibn Mas'ud, the companion of the Prophet ﷺ, who had spoken about him, broke his instrument and ran after Ibn Mas'ud. He caught up with him, placed his turban around his own neck, and wept before him.

Ibn Mas'ud embraced him, and both of them wept. He then said to Zadhan, “How can I not love the one whom Allah loves?” Zadhan repented and accompanied Ibn Mas'ud, dedicating himself to learning the Quran and gaining knowledge until he became an imam and scholar.

Bishr Al-Hafi, who once said of himself, “I was a frivolous man, full of arrogance,” was one day walking, as he found a piece of paper on the ground with the words “In the name of Allah, the Most Gracious, the Most Merciful” written on it. He picked it up, wiped it clean, and perfumed it with a scent he had purchased for the only dirham he had.

That night upon sleeping, he dreamt of someone saying, “O Bishr ibn Al-Harith! You have honored My name; therefore, I shall elevate your name in this world and the Hereafter!”

He became the renowned scholar Bishr Al-Hafi, about whom Ibrahim Al-Harbi said, “Baghdad has never produced anyone more intelligent or more mindful of his tongue than Bishr.” When asked why he always walked barefoot, Bishr replied, “My Lord reconciled with me while I was barefoot, and I will remain in this state until I meet Him.”

Yusuf ibn Al-Husayn once narrated that he was with Dhu Al-Nun Al-Misri by a lake when they saw a scorpion riding on a frog. The frog swam across the water and brought the scorpion to the shore. Dhu Al-Nun followed the scorpion and found a man lying intoxicated. A snake had emerged from the side of the man’s navel and was heading toward his ear. The scorpion struck and killed the snake, then returned to where it had come from. Dhu Al-Nun woke the man and said, “Young man, look at how Allah has saved you! This scorpion killed a snake that was about to harm you.” The young man woke up and said, “If this is how Allah treats those who disobey Him, then how compassionate would He be for those who obey Him?”

This is Allah’s mercy toward sinners. So, what about those who repent sincerely and turn to Him? Would He turn them away? Never!

Be truthful in your repentance, resolve to return to Allah, and you will find Him the Most Forgiving, the Most Merciful. Never despair of His mercy, for He is as His servant expects Him to be.

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• “Uluw Al-Himmah” by Muhammad Ismail Al-Muqaddam
• “At-Tawwabeen” by Ibn Qudamah
• net
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• Sheikh Sameer Mustafa: The Repentance of Malik ibn Dinar

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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