Western countries face a significant dilemma due to declining marriage and birth rates, with young people of both genders avoiding familial bonds and opting for illicit relationships that satisfy sexual desires without the responsibilities of bearing or raising children. This trend is compounded by the rise of homosexuality and the growing influence of feminist movements advocating liberation from familial and maternal roles.

This predicament has driven some countries to announce initiatives encouraging marriage, even offering attractive incentives to facilitate it, as a means of escaping the specter of aging populations and declining numbers of new births—a situation threatening these countries with massive social, demographic, and economic challenges.

For example, Slovenia has seen marriage rates drop dramatically to 3.1 marriages per 1,000 people, followed by Italy at 3.2, and Portugal at 3.3, according to European Commission (Eurostat) data.

The situation is not much different across the rest of Europe, with France recording a marriage rate of 3.5 per 1,000 in 2019, Spain at 3.7, the Netherlands at 3.8, Belgium at 3.9, Bulgaria at 4.0, and the United Kingdom at 4.4 per 1,000.

Meanwhile, Greece recorded a rate of 4.7, Finland and Ireland 4.8, Croatia and Estonia 4.9, Germany and the Czech Republic 5.0, Austria and Poland 5.1, Sweden 5.2, Denmark 5.5, and Slovakia 5.8 per 1,000 people.

These rates have led, for instance, to the average age of residents in northern Italy reaching 60 years, signaling a growing aging population that may soon halt industrial and production activity in this European country, which faces the threat of demographic collapse.

As a result, in addition to Italy, other European nations are suffering from a severe labor shortage due to declining birth rates, with the average number of children per woman at just 1.5, according to Eurostat.

A study by the U.S.-based Center for Global Development estimates that the European Union will need more than 43 million foreign workers by 2050.

These consequences extend beyond labor shortages, as fertility rates in Europe have dropped to levels that no longer guarantee generational renewal, according to France's Le Figaro newspaper.

In response, European governments have launched various programs to support families, including financial aid of around 100 euros per child per month, as well as maternity and paternity leave of up to nine months with 70% salary compensation, in an attempt to encourage Europeans to marry and have children.

Minority of Married People

According to a British study, married individuals have been a minority in Britain since 2008, with nearly half of all new births occurring outside of marriage, as reported by the Daily Mail.

The European Statistics Office states that 43% of births in the European Union occur outside of marriage. France leads the list with 60%, followed by Bulgaria and Slovenia at 59%, Estonia at 56%, Sweden at 55%, Denmark at 54%, Portugal at 53%, and the Netherlands at 50% in 2016.

These rates have been on the rise; for example, France recorded an increase to 65% of births outside of marriage in 2022, according to the French National Institute for Statistics and Economic Studies.

In addition to the increase in illegitimate births, there has been a rise in divorce rates, family breakdown, and the emergence of new family structures, such as divorced parents living together outside of marriage, single mothers with children from multiple fathers, and families composed of same-sex partners.

This bitter reality has prompted Pope Francis to criticize European families' tendencies to prioritize raising dogs and cats over having children. In one of his sermons, he remarked, "We see people who do not want children or have only one child, but they have two dogs and two cats instead! Yes, dogs and cats replace children for them!"

The Pope’s warning carried deep concerns about population decline and the diminishing presence of Christianity in Europe in favor of Islam, as the number of Muslims in several countries could reach a majority within two or three decades.

A recent study warns of Europe's population decline, with each generation shrinking by 25%, leading to a loss of 50 million people across the continent by 2050, according to Germany's Max Planck Institute for Demographic Research.

Conversely, Islam appears prepared to take the lead as the fastest-growing religion, with its followers expected to reach 3 billion globally, overtaking Christianity as the world’s largest religion by 2050, according to The Guardian.

In conclusion, societies rejecting marriage, promoting extramarital freedom, or normalizing fornication and homosexuality—contrary to all divine laws—are increasingly reaping bitter consequences. They face the burden of aging populations, labor shortages, economic stagnation, and potentially a demographic and political shift favoring other nationalities and religions, ultimately losing their majority status.

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During the COVID-19 years, nearly 1.5 billion children stopped attending schools, spending more time in front of screens for studying or playing video games. This led to increasing rates of video game addiction and prompted the World Health Organization (WHO) and several countries to address the phenomenon.

This issue has become a global concern. In June 2018, the WHO classified video game addiction as a "mental health disorder" for the first time, as part of its International Classification of Diseases, developed over more than a decade.

The WHO noted that “to diagnose gaming disorder, the behavioral pattern must be severe enough to significantly impair personal, family, social, educational, occupational, or other critical areas of functioning and should generally be evident for at least 12 months.”

According to the UN's official website, some believe this step could benefit those suffering from this disorder, while others worry it might cause unnecessary parental anxiety.

The WHO emphasized that, in a world of over a billion people speaking nearly 7,000 languages, the International Classification of Diseases provides a shared vocabulary for documenting, reporting, and monitoring health issues.

The organization also highlighted studies showing that video game disorders affect only a small percentage of individuals who use digital or video games. However, it warned that all players should monitor their gaming time, especially if it starts interfering with daily activities.

Striking Numbers and COVID's Role

Starting in April 2020, nearly 1.5 billion children stopped attending schools, spending more time on electronic devices. This increased the risk, particularly for younger individuals, of harms related to excessive screen time, including unhealthy sedentary lifestyles, exposure to harmful content (violent or sexual), and developing gaming addiction disorder.

A report by Fortune Business Insights revealed that the global video gaming market reached over $249 billion in 2022 and is expected to grow to over $281.77 billion in 2023, and $665.77 billion by 2030.

By 2023, the number of video game players is expected to surpass 3 billion, according to Game Quitters, which noted that an increase in players would likely result in a rise in gaming addiction cases.

More than 2 billion people worldwide play video games, according to Game Quitters, a platform offering support to those seeking to quit gaming and regain their normal lives.

The same platform estimated that 3-4% of these players are addicted to video games, conservatively estimating that around 60 million people worldwide are already addicted.

Warnings

The WHO, through its website, highlighted several signs of excessive screen time or video game addiction.

Some of the most common signs include a negative impact on a person’s ability to focus and complete school tasks, and harm to their relationships with family and peers.

Such addiction or excess can lead to prioritizing gaming over basic activities like eating, sleeping, personal hygiene, and exercise.

It can also cause significant mood changes or loss of control over irritability (such as physical aggression) when asked to stop gaming activities.

Solutions

The WHO called on healthcare providers to spread awareness about the dangers of excessive screen time or video gaming and ways to prevent such risks.

They should also offer online psychological support sessions and counseling for individuals suffering from video game addiction disorders whenever possible.

As for digital technology and gaming companies, they must ensure the inclusion of “safety measures and parental controls in online activities and games” and “develop gaming programs that encourage physical activity among young people,” according to the WHO.

Policymakers worldwide need to address the escalating risks children face online and “support the development of public educational materials on the harms of excessive screen time and online activities, including video gaming.”

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Source: Agencies

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The book "Muslim Minorities in Europe" by Sayed Abdel-Meguid Bakr is one of the well-researched scholarly works focusing on the subject of Muslim minorities. It serves as a vital reference for any researcher interested in the affairs of Muslim minorities, particularly those in Europe.

This book is part of a distinguished series that examines the conditions of Muslim minorities around the world. It is the third installment in the series by the author, addressing the situation of Muslims in Europe through various chapters, systematically organized to facilitate the reader's ability to find information about specific Muslim communities in European countries, their conditions, cultures, and other important details.

The book is essentially a study conducted by the author to identify the presence of Muslim minorities in non-Muslim majority countries, highlight their issues and challenges, and bring them to light so that the Muslim Ummah can better understand the scale of the hardships faced by these communities. It also aims to encourage Muslim-majority governments and peoples to provide assistance to these minorities.

The book is divided into six sections, offering detailed information on Muslim minorities by country across Europe. The content of these sections is as follows:

1. Introduction: This section outlines key features of Europe, the introduction of Islam to the continent, the geographical distribution of Muslim minorities, and the requirements of Islamic work in Europe.

2. Muslim Minorities in Southern European Countries: It discusses the conditions and circumstances of Muslim minorities and the spread of Islam in countries like Greece, Crete, Malta, Yugoslavia, Italy, Sicily, Spain, and Portugal.

3. Muslim Minorities in Eastern European Countries: This section examines the state of Muslim minorities and the spread of Islam in Bulgaria, Romania, the Soviet Union, Tatarstan, Chuvashia, Crimea, Adygea, and North Ossetia.

4. Muslim Minorities in Central European Countries: It focuses on the conditions and spread of Islam among Muslim minorities in Hungary, Czechoslovakia, Austria, Switzerland, Poland, East Germany, and West Germany.

5. Muslim Minorities in Western European Countries: This section addresses the conditions of Muslim minorities and the spread of Islam in the United Kingdom, France, Belgium, and the Netherlands.

6. Muslim Minorities in Northwestern European Countries: It examines the state and spread of Islam among Muslim minorities in Denmark, Norway, Sweden, and Finland.

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The rapid and accelerating advancements in the world of technology have led to the adoption of artificial intelligence (AI) in educating children. This has raised concerns about the impact of modern technologies on the orientations of future generations.

The United Nations Educational, Scientific and Cultural Organization (UNESCO) has warned against replacing teachers with AI programs, arguing that this affects children's emotional well-being and makes them vulnerable to manipulation.

In a series of guidelines issued on September 7, 2023, UNESCO urged governments to act "quickly" to regulate the use of AI tools in classrooms, including limiting their use to older children.

The UN organization stated that public authorities are unprepared to handle the ethical issues associated with adopting AI programs in school environments.

A statement from UNESCO Director-General Audrey Azoulay read, "Generative artificial intelligence can be a major opportunity for human development, but it can also be a source of harm and damage."

Azoulay added, "It is unacceptable to introduce it into education without public involvement and robust government safeguards and legislation."

AI, among its definitions, refers to a set of technologies and systems designed to enable computer systems to perform tasks considered intelligent when performed by humans.

The goal of AI is to develop systems capable of learning from data and making decisions based on that learning without requiring specific programming for a particular task.

AI is used in a variety of industries and applications, including medicine, manufacturing, automotive, finance, gaming, education, healthcare, and more.

The increasing use of AI represents a significant shift in how humans interact with technology and how computer systems perform their tasks.

Since late 2022, many AI programs have become publicly accessible, following the launch of OpenAI's "ChatGPT," capable of writing articles, poems, and conducting coherent conversations based on brief questions.

However, the proliferation of these programs has simultaneously raised concerns about new forms of intellectual theft or cheating in schools and universities.

Children's interest in AI is part of their broader enthusiasm for modern technology, which has become significantly impactful on their lives through mobile devices and computers.

While children's interest in AI can be beneficial and positively influence their personal and professional development, it also poses health and ethical risks.

Experts have urged caution regarding the potential risks of exposing children to unproven technologies without considering their effects on psychological and cognitive development.

In this context, child psychology specialist and author of "How Toddlers Thrive," Dr. Tovah Klein, told CNBC: "We know AI still has a long way to go in terms of accuracy."

She continued, "Certainly for younger children—elementary and preschool-aged—they absolutely need adult engagement when using the digital world, let alone a digital world that may contain more inaccurate information."

Klein explained why allowing children to use AI tools might be a bad idea and what parents should do instead.

"Even AI systems that have evolved to the point of approaching human-level intelligence still tend to produce inaccurate information," she said.

Klein noted that younger children in elementary school are far more likely than adults to accept information as fact from authoritative figures without questioning it.

She added that this makes it essential for children to have adult guidance to develop an understanding that information is sometimes accurate and sometimes not.

Even without concerns about inaccurate information, parents must supervise AI use by their children for a simple reason, Klein said: "You understand the context and nuances better than machines do. Children need to understand the individual steps to solve a math problem rather than inputting content for a correct or incorrect answer."

"AI-supported teachers and educational programs can ultimately benefit young children, particularly those lacking access to educational resources. However, I caution against letting children rely on them as a primary learning tool," Klein added.

She also highlighted the risks of overuse: "The more time children spend with AI, the less time they spend with other humans.

"Human interaction is crucial, and screens limit that. Children are in a phase of rapid developmental learning, and their brains are moving quickly. Part of what they're learning involves exchanging nonverbal cues."

Klein offered parents some tips regarding their children's use of AI systems in education:

• Don't let AI tools be their sole source of information.
• Ensure a human can help them discuss how they arrived at an answer.
• Help them fully understand it, so they don't miss critical cognitive development.
• Help your children understand they are interacting with a machine.
• Monitor the amount of time your children spend on it, just as you would with social media.

It is worth noting that Klein does not recommend completely banning AI from your children's lives.

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An hour passes, a day runs its course, a month goes by, a year ends, and a lifetime fades away. In these moments, a fetus develops, a child is born, a boy grows, a youth matures, an old man ages, and a senior passes away. Everything has a beginning and an end, and every first has a last.

Allah has made the passing of time and the end of years a reminder of the passage and end of life itself. Therefore, at the close of each year, we must pay attention to the following:

1- Reflecting on the passage of time:

Days pass quickly, and it is hard for a person to stay in one condition for a long time. Childhood passes swiftly, youth ends suddenly, then middle age comes, and a person finds that their entire life feels like just an hour of daylight. Allah says: “As though they had not remained [in the world] except an hour of a day.” (Al-Ahqaf: 35). Whoever realizes this should reflect and understand that everything has an end, and every person should strive to make the end of their life a good one.

2- Accountability of the self:

A Muslim should not let any day pass without sitting with themselves for a while to account for their actions, correct what they have ruined, or repent for what they have missed in terms of good deeds. The need for daily self-accountability comes from human nature and forgetfulness. If a person does not account for themselves, they might forget their actions, only recalling them when it becomes too difficult to amend or when the time for repentance has passed. The difficulty of rectification arises from old age and the weakening of the body, and the impossibility of returning to repentance comes when death arrives or on the Day of Judgment. Allah says: “And spend [in the way of Allah] from what We have provided you before death approaches one of you and he says, ‘My Lord, if only You would delay me for a brief term so I would give charity and be among the righteous’. But never will Allah delay a soul when its time has come. And Allah is Acquainted with what you do.” (Al-Munafiqun: 10-11), and also: “And they will cry out therein, “Our Lord, remove us; we will do righteousness – other than what we were doing!” But did We not grant you life enough for whoever would remember therein to remember, and the warner had come to you? So taste [the punishment], for there is not for the wrongdoers any helper.” (Fatir: 37).

The general accountability of the self alleviates the reckoning on the Day of Judgment, as the individual will rectify what they missed of good deeds and repent for their wrongdoings. This is reflected in the words of Ibn al-Athir, quoting Umar ibn al-Khattab: “Take account of yourselves before you are taken to account, for it is easier for your reckoning, and weigh your deeds before they are weighed for you, and prepare yourselves for the great presentation.” ⁽¹⁾

3- Seizing the opportunity of time:

The Prophet Muhammad (peace be upon him) encouraged seizing time, as narrated by Al-Hakim and others, where Ibn Abbas said that the Prophet (peace be upon him) said to a man while advising him: “Utilize (take advantage of) five before five: your youthfulness (before old age), your wellbeing (before sickness), your richness (before poverty), your free time (before being occupied/busy), and your life (before death).”

The companions and the early generations were very diligent about making the most of their time. Ibn Mas’ud said: “I have never regretted anything like I regret a day when the sun sets, and my lifespan has decreased but my deeds have not increased.” Al-Hasan al-Basri said: “There is no day that breaks its dawn except that it calls out, ‘O son of Adam, I am a new creation, and I will testify for or against your deeds. So take provisions from me, for when I pass, I will never return until the Day of Judgment.’” He also said: “I saw some people who were more concerned about their time than you are about your wealth and money.” Umar ibn Abd al-Aziz said: “The night and the day work upon you, so you should work upon them.” ⁽²⁾

4- Good endings:

The Prophet (peace be upon him) said, as narrated by Bukhari: “(the rewards of) the deeds are decided by the last actions (deeds).” If actions are judged by their endings, every Muslim should strive to make the end of their deeds good, as one will be resurrected as they died. In Sahih Muslim, Jabir narrated: “I heard the Prophet (peace be upon him) say: ‘Every servant will be raised (in the same very state) in which he dies.’” Good endings are related to good endings of years and days. A person dies every night in their sleep, but this is the minor death, which they return from when they awaken, if Allah wills. Allah says: “Allah takes the souls at the time of their death, and those that do not die [He takes] during their sleep. Then He keeps those for which He has decreed death and releases the others for a specified term. Indeed in that are signs for a people who give thought.” (Az-Zumar: 42).

The Prophet (peace be upon him) drew attention to this when he instructed us to recite a supplication before and after sleep that reminds us of death. Hudhayfah ibn al-Yaman said: “When the Prophet (peace be upon him) went to his bed, he would say: ‘O Allah, in Your Name I die and I live.’ And when he would get up, he would say: ‘Allah praise is due to Allah who revived my soul after causing its death and to Him is the resurrection.’” Sleep daily reminds us of the end of life, so we may reflect upon it and improve our repentance and return to Allah.

5- Preparing for the coming year:

Allah has commanded preparation and planning for the future, as He says: “O you who have believed, fear Allah, and let every soul look to what it has put forth for tomorrow, and fear Allah. Indeed, Allah is Acquainted with what you do.” (Al-Hashr: 18). The "tomorrow" in this verse refers to both the near future in this world and the far future in the Hereafter. A Muslim should plan for this tomorrow with good intentions and proper preparation, as planning is the gateway to success. Even if a person plans for tomorrow but circumstances or death prevent them from acting, they will still be rewarded for their good intention.

In Sahih Muslim, Ibn Abbas narrated from the Prophet (peace be upon him), who relayed it from Allah, saying: “God records the good deeds and the evil deeds. If anyone intends to do a good deed but does not do it, God enters it for him in His record as a complete good deed:and if he intends to do a good deed and does it, God enters it for him in His record as ten to seven hundred and many more times as much. If anyone intends to do an evil deed and does not do it, God enters it for him in His record as a complete good deed; but if he intends to do it and does it, God records it for him as one evil deed.”

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(1) "Asad al-Ghaba fi Ma'rifat al-Sahabah" by Ibn al-Athir (4/ 156).

(2) "Time in the Life of a Muslim" by Dr. Yusuf al-Qaradawi, pp. 11-13.

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With the rising unemployment rates in many Arab countries, Arab youth face significant challenges in finding job opportunities, securing a decent income to meet living requirements, and achieving a dignified life.

However, the massive advancements in technology have created broad opportunities for work, remote job fields, and even cross-border and cross-continental investment opportunities.

Globally, an estimated 1.57 billion people are self-employed out of a total global workforce of 3.38 billion individuals.

Estimates suggest that the value of the global freelance platform market reached $4.4 billion in 2022.

Some of the leading global freelance platforms include Freelancer, Upwork, Fiverr, and others. These platforms connect companies with independent workers based on factors such as expertise, skills, and required specialization, among others.

There are also platforms that allow individuals to market themselves and their capabilities by creating a personal profile, connecting with employers, and showcasing their talents and experiences. These are especially popular in fields like marketing, photography, design, translation, website creation, and social media management.

This type of work offers young people freedom in determining their working hours, choosing employers anywhere around the globe, selecting projects that align with their interests, improving language skills, increasing income, and gaining experience. All of these benefits help in crafting a professional resume for future opportunities.

Key Freelance Platforms in the Arab World

Tech Magazine highlighted some of the most important freelance platforms in the Arab region:

1. TasmeemME:
An Arabic platform for those interested in web and app design, animation, and graphics. It also serves as a hub for education and professional development. The platform facilitates communication between freelancers and clients without intervening in the financial agreements between the two parties.

2. Ureed:
A content creation platform that employs over 5,000 remote workers across 10 countries in more than 500 specialties, including writing, translation, video production, animation, marketing, and programming.

3. Al-Bawaba:
A platform focused on the Gulf region, offering services in over 160 fields such as writing, design, photography, legal consulting, architectural engineering, programming, translation, and maintenance. It directly connects talented individuals with clients.

4. Khamsat:
A youth-oriented freelance platform offering a variety of services at affordable prices starting from just $5. Services include translation, writing, design, marketing, data entry, legal services, and web development.

5. Mostaql:
A platform connecting companies with skilled workers and offering a wide range of services and consultations. It emphasizes web and app development, engineering, video and audio design, marketing, training, and translation.

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The book "The Signs of the Miraculous Nature of Islamic Legislation in Inheritance" provides a comprehensive and in-depth reading of the rulings of inheritance in Islam, their purpose, and the unique aspects of miraculous nature they contain, compared to ancient and modern laws and legislations.

The book, authored by academic and researcher Dr. Khalid Muhammad Ratib, is one of the most significant works in the Arab and Islamic library. It offers insights into the science of inheritance in Islamic legislation by highlighting its miraculous aspects, such as achieving purposes like preserving intellect, wealth, honor, and life, as well as ensuring justice, and showcasing the legislative miracle in establishing women's inheritance rights.

Wealth holds a special affection for humans in general, being the backbone of life, the issue of the era, and the cause of disputes and conflicts. Allah describes this by saying: "And you love wealth with immense love" (Al-Fajr: 20). Hence, reading the book becomes increasingly important in light of the dominance of worldly concerns and the control of wealth and materialism over life in our current era.

The first chapter discusses the system of inheritance in ancient and modern legislations, shedding light on the inheritance rulings in Islam and the process of dividing the estate. It also presents an enlightened comparison between man-made legislations and the divine legislations imposed by Allah on His servants before the emergence of legal books and family courts.

The second chapter delves into the miraculous aspects found in the Qur'an and the purified Sunnah concerning inheritance, including the verses and hadiths on inheritance. It also addresses the purposes of inheritance in Islam and how it achieves social justice, which is, in itself, a miracle that nations and societies have failed to achieve even today.

The manifestations of this justice are evident in safeguarding the rights of the weak, the young, and the orphan, as well as the rights of women. Every individual has their prescribed share, determined by specific conditions and states, whether they are a father, brother, son, spouse, uncle, or any other relationship detailed in the Holy Qur'an. This establishes a comprehensive and just financial and legislative system that humans cannot replicate.

In his recently published work, Ratib elaborates on the wisdom behind the order and introduction of the inheritance verses in the Qur'an, and how Islam connects them to the ethical dimension. He highlights the integration of comprehensiveness, precision, and brevity in Surah An-Nisa, known as the "Surah of Inheritance," which includes a host of rulings and details on the distribution of inheritance.

The author, who is an assistant professor at the Islamic University of Minnesota, notes that the inheritance verses were revealed gradually, taking into account the conditions of the environment Islam came to transform from darkness to light. The Arabs before the Prophetic message lived in a society that deprived women, the weak, and the poor of their rights. Thus, Islam emphasized inheritance rights for vulnerable groups and forbade inheritance for those who commit murder to usurp the deceased's wealth.

This gradual approach characterized the rulings of Islamic Shari'ah, beginning with creed, then acts of worship and their behavioral purposes, followed by ethics, transactions, and finally punishments. This progression underscores the greatness of Allah’s Book, which guides to what is most upright and serves as guidance for all of humanity.

The book examines the commands and prohibitions related to inheritance rulings, as well as the stipulated standards for distributing the estate, considering these as boundaries that must not be transgressed. Allah, after mentioning the heirs and their respective shares, said: "These are the limits [set by] Allah" (An-Nisa: 13).

One of the Quranic miracles is its rulings to protect the inheritance of minor orphans, preventing them from managing their inheritance until they reach intellectual maturity. Allah says: "And test the orphans [in their abilities] until they reach marriageable age; then if you perceive in them sound judgment, release their property to them" (An-Nisa: 6).

Ratib also explores the miraculous aspects of determining women’s shares in inheritance, whether as wives, daughters, or sisters, and how Islam has honored women by granting them independent financial standing and fixed shares. Allah says: "For the male, what is equal to the share of two females" (An-Nisa: 11). However, these shares increase or decrease in other cases outlined by the rulings of the Qur'an and Sunnah. Allah also says: "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).

The author emphasizes the greatness and wisdom of Islam in the circulation of wealth among heirs, expanding the scope of its benefits, preserving it, and enabling its transfer under principles that predate human laws. This includes the recognition of private property, as well as the establishment of guidelines for wills, their recipients, and the conditions governing them.

Ratib points out that the science of inheritance in Islam has presented humanity with an accounting system that surpasses other systems and legislations, ancient or modern. This has led even non-Islamic countries to adopt it in their courts and judiciary. Furthermore, adherents of other religions resort to Islamic inheritance rulings for the justice and guidelines they offer, representing a legal and legislative miracle in managing and preserving wealth.

Notably, the author received the Appreciation Award in the 2021 International Competition for Scientific Miracles for this research, which constitutes the core of this valuable and enriching book, an essential addition for those interested in studying the science of inheritance.

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"Culture of Nudity or Nudity of Culture" is a book authored by Gholam Ali Haddad-Adel, an Iranian scholar and politician, in which he critiques Western culture, focusing on women's rights and the hijab. The book was first published in 1981 in Persian and translated into Arabic by Abdul Rahman Al-Alawi in 2001.

The book explores the relationship between clothing and societal culture, arguing that a person’s attire reflects societal norms rather than individual taste. In Western societies, the disregard for these norms has led to the spread of a "culture of nudity." The author attributes this phenomenon to Western society's immersion in materialism and desires, leading to a departure from spirituality. As a result, women are viewed as commodities and tools for stimulating markets and boosting the capitalist economy. Haddad-Adel highlights the exploitation of women in advertising and the arts, including nude theater performances and sexual scenes, which have reinforced this culture.

The book examines the various factors influencing the style and size of clothing without delving into their effects or discussing religious perspectives on clothing standards. It addresses the connection between Western clothing, its culture, and capitalism, as well as the historical context of nudity and the relationship between the hijab and Islamic culture. The book also discusses the Westernization of traditional Japanese attire. Comparing the philosophy of clothing in post-Renaissance Europe with non-Western societies, Haddad-Adel asserts that "Western clothing is short and tight," while Eastern clothing is "long and loose," reflecting contrasting societal concepts of humanity.

The author notes that the culture of nudity can infiltrate conservative societies either coercively, as seen with Reza Khan in Iran, who enforced the removal of the hijab, or through the influence of the aristocracy and celebrities. Haddad-Adel explains that the general public often feels compelled to emulate this affluent class, likening them to sheep following their shepherd.

In conclusion, Haddad-Adel emphasizes the importance of the hijab in achieving modesty and chastity. He argues that it plays a role in regulating human instincts and preserving the family structure, which is essential for societal stability. He contends that clothing is not merely a piece of fabric but a reflection of a society's values, culture, and worldview.

"Culture of Nudity or Nudity of Culture" is a critical study that highlights the impact of Western culture on Eastern societies, particularly regarding clothing and women's roles. The book offers an analytical perspective on how a society's worldview influences the appearance and behavior of its members, stressing the importance of safeguarding cultural and religious values in the face of modern challenges.

The book has received significant attention, with multiple reprints reaching its 23rd edition in 2014. It has also been translated into several languages, including Arabic and Urdu, and has been discussed in academic and cultural forums, where it is regarded by some as an essential reference for understanding the relationship between clothing and culture.

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"I sold my soul to the devil"—this phrase has been repeated by numerous singers and actors, becoming so normalized in the West that people barely pay it any attention. But what does it really mean? Why do they say it? Have these artists truly become devil worshippers?

What raises both surprise and concern in the Western artistic scene is the clear shift in the messages being conveyed. Art is no longer limited to being a medium of entertainment or creativity; it has transcended that to become a tool for disseminating messages with explicit satanic and sexual undertones. This is evident in the statements of artists and singers, with some openly referring to Satan as a "lord" or thanking him publicly during events like winning prestigious awards.

Satanic symbols have become prominently featured in music album designs, including pentagrams, goat heads, triangular eyes, and inverted crosses. These are not mere decorative elements but carry connotations linked to known satanic cultures and rituals. This prevalence of symbols goes beyond album designs to include the clothing worn by artists in music videos and events, even entering the lyrics of songs often laden with satanic and sexual innuendos. It doesn't stop at symbols; some go as far as performing satanic rituals, donning horns on their heads, and using these symbols in their performances, executing movements and arrangements resembling secret societies' ceremonies, such as ritualistic dances or attire hinting at ceremonial themes.

These satanic rituals in the artistic world spark widespread debate between believers and skeptics. However, this controversy reflects a broader picture of modern media's reality and its current state. Despite some artists who left the industry admitting the existence of unethical practices behind the scenes, not to mention what occurs publicly, the media continues to downplay these claims, portraying them as mere conspiracy theories without any basis in reality.

The media employs the concept of "freedom of expression" to justify everything contrary to nature and morals, as if freedom implies liberation from all constraints and responsibilities. In this context, anything controversial, no matter how vulgar or shocking, has become a means to grab attention. Thus, music today is exploited to promote ideas and actions that conflict with human and ethical principles, with the primary goal being profit and higher viewership ratings, regardless of the means or consequences.

Yet, media justifications have not prevented the questions arising from these practices: What is the purpose of their repetition? Is it merely a display of audacity and nonconformity to attract attention and increase profits, or are there deeper dimensions that this industry seeks to embed in public consciousness, particularly among the youth?

Undoubtedly, music significantly impacts the psyche, influencing a person's emotions, thoughts, and overall well-being. Music can be as addictive as drugs and alcohol, affecting mental, spiritual, emotional, physical, religious, and intellectual health. Thus, it serves as an ideal medium to spread ideas that transcend religious and moral boundaries to the largest possible audience, especially since the primary target demographic consists of youth and teenagers. These hidden messages become deeply ingrained in their minds unconsciously, leading to widespread intellectual and moral deviations.

Music in Islam

Islam encourages awareness of what is presented to an individual and urges contemplation before imitating what is observed. Allah says: "O you who have believed, protect yourselves and your families from a Fire" (At-Tahrim: 6). Reflecting with a sound heart and mind is crucial. Therefore, Islam has prohibited music and singing. Ibn Mas’ud (may Allah be pleased with him) said: "Singing produces hypocrisy in the heart just as water makes plants grow." Scholars explain that singing distracts the heart from the remembrance of Allah and makes the Qur’an burdensome on the soul, as the "Qur'an of Ar-Rahman" and the "Qur'an of the devil" cannot coexist in one heart. Singing stirs desires and leads away from acts of obedience, preparing the heart for heedlessness and hypocrisy.

Scholars have also described music as the "incantation of fornication" due to its direct influence in arousing desires and diminishing modesty. Yazid ibn al-Walid said: "O Banu Umayyah! Avoid music, for it reduces modesty, increases desires, and undermines virtue. It serves as a substitute for intoxicants and does what drunkenness does. If you must do it, keep it away from women, for music invites to fornication."

Evidence for the prohibition of music includes the verse: "And of the people is he who buys the amusement of speech to mislead [others] from the way of Allah without knowledge and takes it in ridicule. Those will have a humiliating punishment." (Luqman: 6). Ibn Mas’ud said regarding this verse: "By Allah, it refers to singing." He intended singing accompanied by musical instruments.

Anyone who contemplates the state of those preoccupied with listening to music and instruments or involved in its performance and production will notice the futility and immorality in their gatherings, their heedlessness in performing acts of worship, and their aversion to understanding and benefiting from the Qur'an. This makes the wisdom behind the prohibition of such music evident. Moreover, a Muslim is required to adhere to Allah's rulings even without fully comprehending their wisdom. How much clearer, then, when the wisdom is apparent to anyone who reflects and is free from whims! Allah knows best.

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Sources:

• "The Ruling on Singing, Musical Instruments, Amusement Tools, and Sound Effects" Book by Abu Faisal Al-Badrani
• Satan really is red hot in the entertainment world right now, The Times Leader
• The Grammys: A Satanic Snooze-fest, Cashmere Valley Record
• “Deception: A Look into Satan’s Influence on the Music and Entertainment Industry” book by Edward R. Johnson

From an early age, our struggle with failure begins. With our first steps toward something that caught our attention or someone we wanted to approach, our attempts often end in stumbling. Yet, our failed efforts to avoid falling never stopped us from trying to stand again. From attempts to walk to learning how to speak, countless words were mispronounced, drawing laughter from those around us, but gradually, we mastered what we sought.

Despite childhood memories filled with stories of failed attempts to learn, persistence and determination always helped us achieve our goals. Still, failure remains a daunting specter for every adult chasing a dream. But making mistakes is not the end of the world; the past, with all its positive and negative experiences, shapes who we are today. Life is full of opportunities and experiences. Do not let a failed attempt define your life—transform it into a learning opportunity and start anew.

1. Understanding the Reality of Failure

Failure is inevitable, and accepting this is the first step toward success. True failure lies in giving up, not in making mistakes. Each attempt that lacks experience is an opportunity to learn and grow. By analyzing failures, we identify gaps and use the lessons to launch new, more informed attempts. Adjusting plans and strategies to avoid repeating past mistakes ensures progress. Mistakes are not shameful; what matters is learning from them. As the Prophet Muhammad (peace be upon him) said: “A believer should not be stung twice from the same hole.”

2. Taking Responsibility and Facing Failure Positively

When we view failure as a teacher, not an adversary, our perspective on life and its challenges transforms. Failure is not a sign of incompetence or incapacity; it’s a chance to learn and rebuild. Instead of blaming ourselves or circumstances for failure, we can see our mistakes as steps forward in personal growth rather than obstacles.

Adopting a flexible and adaptive mindset is key to success. Facing failure with an open mind and strong will can turn even the most discouraging moments into opportunities for reassessment and skill refinement. Focusing on what we’ve learned from the experience enables us to build stronger, smarter plans. Optimism is not merely a feeling—it’s a lifestyle that empowers us to overcome challenges with courage and determination.

3. Identifying Strengths and Weaknesses

Self-awareness and honest self-assessment are crucial for success. Strengths serve as the foundation for our plans, while identifying weaknesses allows us to embark on self-improvement and seek guidance from experts. Success is rarely achieved in isolation; it requires a robust support network that helps us progress and overcome challenges. Building positive relationships with those who share similar visions and goals can be a significant motivator to persevere through difficulties.

4. Faith and Determination

When faced with failure, the real challenge lies in how you respond and your ability to rebuild and move forward. Failure may seem like an end, but in essence, it’s a new beginning and an opportunity to reassess and find better paths. Allah reminds us in His words: "But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah knows, while you know not" (Al-Baqarah: 216). This assurance of Allah’s wisdom strengthens our faith and helps us face difficulties with an open mind and resilience. When this resilience is combined with careful planning, obstacles become mere stations in the journey toward achieving our goals.

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Source:

• "Your Life from Failure to Success" Book by Sayed Sadiq Abdel Fattah
• How to Turn Failure into Success – Inspiring Steps by Dr. Al-Tayeb Belwadih
• How to Turn Failure into Success?! Al Jazeera Net