Attempts are being made to distort the perception of conversion to Islam by associating it with extremism and terrorism. Conversion has become a victim of general apathy towards religiosity in secular societies, which view religion as a phenomenon of the pre-modern and pre-Enlightenment eras. This has affected the general understanding of converting to Islam in Western societies, creating challenges for new Muslims. At the same time, however, these barriers have not deterred truth seekers from finding their path. It is a bitter journey, but its fruit is sweet. One new Muslim puts it aptly: "The Quran commands us to call ourselves Muslims, but we are on a journey to become true believers."

Catherine Huntley, a 21-year-old from England, recounts her experience:
"My journey began when I was studying Islam as part of a 'Religious Studies' subject in high school. It felt as though something inside me had shifted. I would spend my lunch breaks every day reading about Islam on the computer. I felt a peace in my heart, and nothing else seemed to matter anymore. I found myself, but the person I discovered within was unlike anyone I knew!

I would hide my headscarf and Islamic books in a drawer, far from my parents. When I finally told them, they were very upset, but my passion for Islam only grew. I began dressing modestly and fasting secretly during Ramadan. I was living two lives until, at 17, I could no longer wait and embraced Islam.

A week later, my mother rushed into my room, asking if I had something to tell her. She pulled out my certificate of conversion to Islam from its folder. ‘I think it would have been easier for her to find drugs or cigarettes in my room,’ I thought. ‘That would have been dismissed as youthful folly.’ I saw fear in her eyes as she asked, ‘Why would you give up your freedom for a foreign religion? Why would you want to join those terrorists?’

It was tough being a Muslim in my parents’ house. They disliked my prayers, calling them an 'obsession.' I would pray in front of my bedroom door, yet my mother would deliberately walk past me, asking, ‘Catherine, do you want a cup of tea?’

I heard my grandfather say, ‘Muslim women walk three steps behind their husbands.’ That angered me because it was a cultural practice, not religion. I intend to marry a Muslim who tells me, ‘A Muslim woman is a pearl, and her husband is the shell that protects her.’ Our wedding will be in a mosque. I doubt my family will attend. Thinking about how my wedding won't be as joyful as the stories where brides are surrounded by their families saddens me. But I hope my new life with my husband will bring greater happiness.” ⁽¹⁾

This real-life account honestly illustrates the challenges faced by some new Muslims, particularly the discomfort and rejection within families, mockery of their new faith, and the secrecy or interference in their worship. It also reveals the estrangement that sometimes arises when families do not partake in their children’s joyful occasions.

Beyond the family, barriers prevent adequate support for new converts until they firmly establish their faith. Michael Young, a British convert to Islam, highlights the lack of support from Muslims in Europe. He notes that since his conversion, he has known only two Muslims in his town—his neighbor and a coworker. He is puzzled by the absence of systematic, ongoing initiatives to support converts academically and socially.

Young emphasizes the need for mosque-goers to embrace and invite new Muslims into their homes. He warns strongly against relying on the internet as a source of Islamic knowledge, given its mix of beneficial, misleading, and harmful content. Additionally, he criticizes Friday sermons, especially in British universities, for focusing on political issues at the expense of personal development and purification, leaving those without proper knowledge vulnerable to extremist ideologies. ⁽²⁾

Some researchers argue that Islamic expansion in the past was not about imposing a new faith on people but about creating an institutional framework where Islam could thrive. Once an "Islamic atmosphere" was established, mass conversion occurred naturally and gradually. However, in the contemporary world, this institutional approach to dawah is no longer viable. Instead, pluralism, secular states, and the minority status of Muslims have made it unlikely for Islam to spread through dominance. The alternative is a "personal and heartfelt" approach, where individual transformation precedes institutional change. ⁽³⁾

One of the most significant challenges to Islamic dawah in Europe is skepticism about Muslims’ commitment to peaceful coexistence—a coexistence that nurtures the invitation to non-Muslims. Hostile campaigns led by media outlets, political parties, and extremist figures in Europe seek to undermine Muslims' credibility by employing ridicule, accusations, and provocations such as cartoons mocking the Prophet Muhammad ﷺ and the burning of the Quran.

In Britain, the challenges new Muslims face are ranked as follows ⁽⁴⁾:

1. Learning Arabic.

2. Family and friends’ reactions.

3. Acceptance within the local Muslim community.

4. Establishing a support network for new Muslims.

5. Gender interaction and social integration.

6. Accessing accurate Islamic knowledge.

7. Understanding the Quran.

8. Forming friendships with Muslims.

9. Financial and banking issues.

10. Learning Islamic worship practices.

11. Adopting Islamic greetings and etiquette.

12. Islamic dietary requirements.

Learning Arabic is a top priority for new Muslims, as it is the key to understanding Islamic acts of worship and the Quran. This places significant responsibility on Islamic institutions. Family and friends' reactions are the second challenge, followed by acceptance within the local Muslim community. The risk of isolation looms if social support networks are unavailable.

A 2020 PhD thesis titled "Conversion to Islam and Family Relations in Contemporary Britain," submitted to the University of Cambridge, highlights the challenges some converts face in a liberal society. Through interviews with new Muslims, the thesis explores their experiences within families and society. One participant sums up the experience of converting to Islam in 21st-century Britain as being torn between two worlds: devout Muslims who understand their beliefs but are difficult to relate to in lifestyle, and "liberal" non-Muslims who share their lifestyle but not their beliefs. ⁽⁵⁾

As solutions to these challenges, born Muslims should not expect their convert brethren to adopt the same regional or cultural traditions. Conversion is solidified after uttering the Shahada by aligning the heart, spirit, and mind completely. However, cultural heritage can divert converts' focus from belief to lifestyle, making the journey difficult despite the spiritual joy and contentment it brings. Mosques and institutions must be open and supportive through structured programs to help converts integrate with the Muslim community, gain knowledge, and find reassurance.

The misconceptions about converts must also be challenged. A study of British newspaper content from 2001 to 2010 found that 62% of articles linked conversion to Islam with terrorism, and 14% with fundamentalism.

Remarkably, despite this hostile climate, people continue to embrace Islam in large numbers. This divine guidance often stems from studying the Quran, the Prophet’s biography, or comparative religion, but sometimes it emerges from a small, touching gesture, a fruitful interaction, or a heartfelt discussion whose impact may not be immediately evident.

Allah guides hearts and changes lives. You encounter people you would never expect to embrace Islam who do so through the mercy and will of Allah.

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(1) Harris, Young British Female Muslim: Thousands of young British women living in the UK decide to convert to Islam, The Times, 29 May 2010.

(2) Young, Frustrations of a Muslim Convert, The American Muslim, 4 April 2006.

(3) Greil & Poston, “Islamic Da’wah in the West: Muslim Missionary Activity and the Dynamics of Conversion to Islam,” Review of Religious Research. 35, 2, (1993): 185.

(4) Brice, A minority within a minority, report on converts to Islam in the United Kingdom, London: Faith Matters, 2010: 22.

(5) Ramahi, “Conversion to Islam and family relations in contemporary Britain”, (PhD thesis, University of Cambridge, 2020).

Read this Article in Arabic

The problem of nations will always be their refusal to submit and humble themselves before Allah. Humans resist acknowledging their weaknesses, and their pride shatters before the greatness and power of Allah. Thus, they relentlessly seek ways to control the universe: deciding the gender of a child, changing their gender, controlling rain, floods, and volcanoes, cloning creatures, and more. This is just a drop in the ocean of human experiments, reflecting their refusal to admit their limited capabilities. There is no harm in discovery and invention, but only when humans recognize their limitations and helplessness before their Creator's greatness. One such example of human arrogance is the heresy known as “surrogacy,” having no regard for religion, morals, and values.

What is Surrogacy?

The concept of surrogacy has spread in Western countries over the years. A surrogate mother carries a child for another couple by prior agreement. This can be done by fertilizing her eggs with the father's sperm or implanting a fertilized egg from the couple into her womb, either for a fee or without compensation, though the couple often covers her medical expenses. Several countries legally allow surrogacy, such as Ukraine, Colombia, Mexico, Russia, and the United States, where laws vary from state to state. According to the Centers for Disease Control and Prevention (CDC), approximately 18,400 children were born through surrogacy in the United States between 1999 and 2013.

India, once one of the largest commercial surrogacy providers, banned the practice in 2015 due to ethical concerns. Before the ban, a 2012 study by the University of Geneva estimated 3,000 to 5,000 births via surrogacy annually in India.

The Ethical Debate on Surrogacy

Many countries oppose this practice due to ethical and economic concerns, viewing it as a form of human trafficking, commodifying women and children. India banned surrogacy for ethical reasons, despite it generating around $400 million annually. In Thailand, surrogacy became controversial after an Australian couple refused a child with Down syndrome, leading Thailand to restrict surrogacy to Thai couples only and impose strict penalties for violations.

Even prominent feminists like Gloria Steinem and Julie Bindel reject surrogacy for commodifying women's bodies and exposing them to exploitation. Jennifer Lahl, from the Center for Bioethics and Culture Network, who has made several documentaries on the negative impacts of surrogacy, believes it exploits women's bodies, turning pregnancy into a service and the child into a commodity.

Health and Psychological Risks for the Surrogate Mothers

Although childbirth is a natural physiological process, it carries risks, especially for surrogate mothers. In India, multiple embryos are implanted in the womb to increase pregnancy chances, heightening health risks for both the surrogate and the babies. This can lead to low birth weights, congenital anomalies, and rare conditions like ovarian hyperstimulation syndrome and the transmission of viruses like HIV and hepatitis.

A new Canadian study indicates that women who agree to carry and birth children under surrogacy arrangements face higher health risks than other pregnant women. These women are more prone to health issues like postpartum hemorrhage and pregnancy-related hypertension, at rates two to three times higher. They also face higher risks of premature birth.

Scientists found that surrogate pregnancies had a serious complication rate of 7.8%, more than three times the rate among naturally conceived pregnancies (2.3%) and nearly twice the rate among pregnancies conceived via artificial insemination (4.3%). These complications include postpartum hemorrhage, pregnancy-related hypertension, severe postnatal infections, and increased premature birth risks (before 37 weeks).

Not to mention psychological effects on surrogate mothers, due to separation from the child. Research indicates significant emotional attachment to the child carried for nine months, leading to negative emotional experiences upon separation. A 2014 study published in the “Journal of Women's Health” showed that 41% of surrogate mothers experience anxiety and depression after handing over the child.

Negative Effects on the Child

Studies show that children born through surrogacy may suffer psychological effects due to separation from the surrogate mother. These children may feel confused about their true identity and the identity of their parents, especially without ongoing contact with the surrogate mother post-birth. These effects can manifest as feelings of separation or anxiety and are related to the concept of “genetic identity” and its psychological impacts. This can lead to future relationship issues or diminished self-confidence. 

Surrogacy in Islam

As for Islam, it completely condemned and prohibited surrogacy, protecting us from its dangers and risks. Allah says, “And fear Allah, through whom you ask one another, and the wombs. Indeed, Allah is ever, over you, an Observer.” (An-Nisa: 1)

According to the Council of the International Islamic Fiqh Academy Resolution No. 16 (4/3) on Test-Tube Babies (In Vitro Fertilization):

The first five (5) methods are all and absolutely prohibited for their own sake or due to ensuing consequences manifested in the confusion of parenthoods (ikhtilāṭ al-ansāb), loss of motherhood, as well as other matters prohibited by These methods include:

1. Fertilization taking place in-vitro between the semen taken from the husband and the ovum taken from a woman who is not his wife, and the fertilized ovum being then planted in his wife’s.
2. Fertilization taking place in-vitro between the semen taken from a man who is not the husband and the ovum taken from the wife, and the fertilized ovum being then planted in the wife’s.
3. Fertilization taking place in-vitro between the semen and the ovum taken from the respective spouses. The fertilized ovum is then planted in the womb of a volunteer woman.
4. Fertilization taking place in vitro between the semen and the ovum taken from two strangers. The fertilized ovum is then planted in the wife’s womb.
5. Fertilization taking place in vitro between the semen and the ovum taken from the respective spouses. The fertilized ovum is then planted in the womb of the husband’s other.

When Sheikh Abdullah bin Abdul Rahman Al-Jibrin was asked about taking an egg from a woman’s womb and fertilizing it with her husband's sperm, then implanting it in another woman's womb, either for a fee or without compensation, he responded: “This is an innovative and reprehensible practice not discussed by earlier scholars. No scholar or imam of the Ummah has ever permitted it or even considered it, despite the existence of causes and motivations that could have led to such considerations. This practice emerged only recently, a few years ago, when some people were misled into thinking surrogacy was permissible and beneficial. However, this is undoubtedly prohibited for several reasons: Firstly, Allah commanded the guarding of private parts, as stated in His words: 'And they who guard their private parts except from their wives or those their right hands possess, for indeed, they will not be blamed.' (Al-Mu'minun: 5-6) Thus, Allah forbade the misuse of private parts except with wives and concubines. Secondly, Allah commanded the preservation of lineage and offspring. Undoubtedly, surrogacy leads to lineage confusion and overlaps, creating doubts about the child's parentage between the original wife and the surrogate. Even if the child is attributed to one of them, it remains uncertain. Therefore, we advise avoiding this practice. It also involves exposing private parts and looking at prohibited areas, involving the process of egg extraction and implantation in other wombs, all of which are not permissible. This falls under the command of Allah: 'Tell the believing men to reduce [some] of their vision and guard their private parts.' (An-Nur: 30), meaning to guard them by covering them from the view of others. This is our religion, regardless of those who deviate and permit such surrogacy practices, which undoubtedly have grave consequences.”

Dr. Abdul Azeem Al-Mat’ani also said: “Surrogacy is a heresy originating from Western civilization, which is purely materialistic and does not value ethical principles. The truth is that the religious ruling does not need the issue of hereditary influence or lineage confusion. Whether it leads to hereditary effects or not, whether it results in lineage confusion or not, the religious ruling prohibiting this heresy has another basis. The womb belongs to the woman's body, and the body is only permissible through a fully valid marriage contract with all its conditions and pillars. Therefore, the womb is exclusive to the husband with a valid agreement, and no one else is allowed to use it for pregnancy with an external embryo.”

These are the teachings of our great religion, which provides us with laws and regulations to protect us from harm and misguidance. Humans must fear Allah, submit to His commands, and avoid what He has prohibited. If the world followed the true doctrine of Islam and recognized the limitations of human capabilities before the greatness of their Creator, and believed in His decrees, they would not suffer the consequences of their transgressions and arrogance before their Creator.

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1. BBC Arabic, Surrogacy: How is a Women pregnant of a Celebrity Child Feeling?
2. How Surrogacy Harms Women and Children, The Heritage Foundation.
3. The Overlooked Risks of Surrogacy for Women, Institute for Family Studies.
4. Surrogacy is booming. But new research suggests these pregnancies could be higher risk for women and babies, The Conversation.
5. The dark side of the global surrogacy trade, The Telegraph.
6. Surrogacy: Blessing or Curse to Poor Society in India, org.
7. info, Surrogacy is Forbidden.
8. The Council of the International Islamic Fiqh Academy, Resolution No. 16 (4/3), Test-Tube Babies (In Vitro Fertilization).

The idea of evolution has dominated Western civilization, to the extent that people cannot fathom anything in life without viewing it through the lens of evolution. This concept has extended to encompass every aspect of their lives.

The Reason Behind the Dominance of the Idea of Evolution in Western Civilization

The reason Westerners have embraced the idea of evolution is due to the stagnation and rigidity that dominated life during the Middle Ages in Europe. They suffered greatly from stagnation in all aspects of life, whether political, economic, or social. Everything during that period of rigidity was merely a continuation of what came before, without acceptance of development or renewal. This concept was derived from the church and remained in place until the clash with the church, which represented rigidity in all aspects of life. The culmination was the sidelining of religion from life and from various systems. Religion was only allowed to exist in individuals' consciences or places of worship, while public life was subjected to the law of evolution, with no room for religion whatsoever.

Western Statements Rejecting the Idea of Stability

Western civilization bases its foundation on the idea of constant evolution and change through the statements of Western philosophers and thinkers who were keen on denying anything stable, to the extent of glorifying everything that is variable and evolving. One of the earliest to announce the idea of evolution in Western culture was the English researcher Charles Darwin, who published his book “On the Origin of Species” (1859), causing a significant stir. The church rejected it outright, as the book revolves around the hypothesis of life's evolution in organic beings, advancing from lower to higher forms. Darwin posited that species that can adapt to the natural environment, withstand sudden disasters, and ascend the ladder of advancement deserve to survive and thrive, while species that fail to do so, the weaker ones, perish.

Darwin explained his doctrine: “I am fully convinced that species are not immutable; but that those belonging to what are called the same genera are lineal descendants of some other.” ⁽¹⁾ He established a materialistic and atheistic theory ⁽²⁾ with perpetual evolution as its core theme.

Then Bertrand Russell came forward, advocating for abandoning all that is stable and embracing evolution and change in everything. He stated: “There is no end to human affairs, no fixed perfection, no ultimate wisdom. Whatever wisdom we achieve is minimal compared to what can be attained. Any belief we hold, no matter how important we consider it, is not eternal. If we imagine it contains eternal truth, the future will mock us.” ⁽³⁾ Thus, Western statements race to reject any stability in life, whether in religion, principle, or law.

The Impact of the Dominance of the Idea of Evolution on Western Civilization

At the dawn of the modern era, Western individuals could not tolerate the idea of stability in anything, as the concept of evolution governed everything. People freed themselves from all constraints. Muhammad Qutb depicted this situation, saying: “Nothing is stable at all—not religion, morals, traditions, values, ideas, truths, information, lifestyle, societal structure, individual entity, individual-community relations, individual-state relations, men's feelings, women's feelings, life goals. Stability should be fought by every means of warfare. Everything must be forcibly evolved if it does not evolve on its own. Nothing should remain stable at all.” ⁽⁴⁾

They deny stability in anything, viewing it as a theoretical concept to be abandoned. The call to abandon fundamental commitments spread, urging individuals to move with societal changes, knowing no constants. Practicality must prevail. They considered the laws of motion, growth, and evolution to be human behavioral habits, denying any real destiny or necessity, only apparent regularity. ⁽⁵⁾

According to them, the world is not subject to any form of determinism—there are no laws governing the movement of the world, life phenomena, or society. The goal is to deny any necessity with laws that serve as a foundation for people's actions and guide them in changing their reality. They only recognize the material world within the scope of subjective experience. There is no knowledge except what humans perceive, no stability except for the present mental state. Here, individuals choose based on what they see as reality.

Observing this state of overwhelming materialism resulting from evolution in everything reveals that it does not align with the true nature of humanity, which needs stability as much as it needs evolution. Clinging solely to stability leads to stagnation, while holding onto evolution alone leads to deviation. Both are rejected. The correct approach is to combine both without allowing one to dominate the other. Stability should be evident in the existence of humans, who remain humans from birth to death, without evolving from animals. This human must have stable values and beliefs that do not change. Evolution and change should be in the means and tools that help improve life and elevate it for the benefit of humanity.

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(1) “On the Origin of Species” by Charles Darwin, translated by Ismail Mazhar, p. 122.

(2) “History of Modern Philosophy” by Youssef Karam, p. 354.

(3) “Portraits from Memory - Mind and Matter” by Bertrand Russell, p. 256.

(4) “Evolution and Stability in Human Life” by Muhammad Qutb, p. 29.

(5) “History of Philosophy in America” by Peter Kaze, p. 82.

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Dr. Muhammad Al-Sha’ar, a professor of linguistics and Islamic sciences at numerous Arab and European universities, holds a significant position in Europe. He serves as the director of the Finnish Institute of Arabic Language and Islamic Sciences, the imam of the Islamic Association in Finland, and a founding member of the European Council of Imams. This adds importance to our discussion with him, particularly when addressing many issues that concern Muslim youth in the West and the challenges faced by Arab youth in the diaspora.

“Al-Mujtama” raised several questions with him in this interview.

It is known that Europe is a Safe Haven Socially, Politically, and Economically, Is It a Safe Haven Religiously?

Freedom of religion and the practice of religious rituals are still guaranteed in Europe to this day.

What may seem like inconveniences, such as the issues of halal slaughter and circumcision, are simply pre-existing conditions and laws that preceded our arrival. The Muslim community must strive to change these conditions through societal pressure and political participation, through which laws can be enacted that align or nearly align with Islamic Sharia.

To What Extent Do Muslim Youth Assimilate into the Western Culture, Given That Christianity Is a Fundamental Part of Western Culture?

It is true that European civilization is largely based on Christianity; however, today it is more of a culture than a religion.

Historically, in the context of the conflict between the state and the church, or the worldly and the religious, the church lost its spiritual influence over segments of society, and religion became secondary in the European's life. This is manifested in an attitude of indifference towards religion. Europeans are generally not inclined to engage in discussions about religion, any religion, and this can even extend to a complete denial of religion, evident in atheism in its known sense.

The danger here is that a Muslim youth who grows up in this environment, studies in its schools, and absorbs its lifestyle may unconsciously adopt this attitude towards religion - that of indifference. This is not atheism in the sense of denying the existence of God, but it can lead to atheism if the gap between him and his Lord widens and the religious obligations become too burdensome.

Thus, in Europe, we do not suffer from the atheism of Muslim youth, but from their indifference to religion.

This indifference among the children of Muslims exists in varying degrees and is most evident in non-committed families.

There Is Now Noticeable Reverse Migration from Europe to Muslim Countries. What Are the Reasons for This?

Yes, this is true. For the first time in the history of migration to Europe from Muslim countries, there is significant reverse migration. Muslims are returning to their countries or migrating to another Muslim country. This is due to the attempt to impose the European value system - if you will - on the Muslim community, and some of these values are completely contrary to Islam, such as homosexuality and gender reassignment. Thus, some Muslims have chosen to flee with their religion and children to places where they can preserve their children's faith, even if the living conditions there are less comfortable and more restricted.

Are There Western Islamic Figures Who Can Serve as Role Models for Youth in the West?

Allah the Almighty says, “Certainly were there in Joseph and his brothers signs for those who ask.” (Yusuf: 7), and for those who do not ask, the ayah is not a sign but rather passes by them unnoticed.

Unfortunately, the question of role models is not even raised among the youth, because they have adopted the habits and lifestyle of European society, which looks no further than to earn a living from a job or profession. So, what is the need for a role model?

If the basic necessities of life are available - and they are - there is no need for aspiration and ambition, unless it is, for example, a football player who becomes a role model for the youth, not for his religion, but for material gain and fame.

Paradoxically, most of those in prominent positions in Europe are Muslims who received their education in their home countries, while the second and third generations of Muslims in Europe hold ordinary jobs.

Which Poses a Greater Challenge to Youth in the West: Religious Extremism or Atheism?

We have said that atheism does not pose a problem in the community, but indifference does. This can be addressed by intensifying awareness programs for the youth and creating an attractive environment for them.

However, the problem of religious extremism is deeper because it represents a conflict of identities and prevailing tendencies. He is neither fully European nor fully Arab, for example; he lives physically in Europe but mentally in a country influenced by its scholars and fatwas.

The feeling of marginalization and oppression drives him to social media to seek his identity, where he may find someone enticing him that if he joins them, follows their call, and adheres to their path, he will have a sound doctrine that places him above all other Muslims.

Imagine a young man born in Europe finding it easier to go to Syria to fight, for example, than to attend a lecture at a nearby mosque. He sees isolating himself from Muslims with those who share his views and path as a way to preserve his faith.

The Plague of the East Is Sectarian and Sectarian Bigotry. Does This Plague Accompany Migrants, or Has the Western Reality Overcome It?

Generally, in Europe, the law prevails, and therefore bigotry, if it exists, does not grow, and if it does grow, it will not go beyond peaceful expression, which is allowed so that people do not resort to backdoors.

Is There Unemployment Among Muslim Youth in the West, as Is the Case in the East, or Are Opportunities More Abundant There?

Unemployment exists among Muslim youth as it does among other youth. However, most countries provide what is called “unemployment benefits” to those who cannot find work. The state guarantees a minimum level of social care, providing housing, food, drink, and medicine.

To What Extent Are Arab Migrant Youth Interested in Political Work in the West? Is There an Open Field for Their Participation?

The field for political participation is wide open, even encouraged and welcomed. European countries see it as a healthy sign in society.

However, Muslim youth tend not to participate for several reasons, including indifference, and also an aversion to anything related to politics inherited from their original environment, in addition to some fatwas coming from countries with no politics or elections that rule elections as forbidden because they involve legislating by something other than what Allah has revealed.

Is It Easy for Youth to Form Muslim Families in the West?

Yes and no. Marrying Muslim girls is fraught with complications, while marrying a European girl is essentially free from complications, especially financial ones. However, cultural background differences usually result in conflicts and disputes.

It is noted that, in light of the changes that have occurred in European values and attempts to impose them on citizens, including Muslims, there is an increasing reluctance among youth to marry. Some prefer not to have children if they do marry, fearing they will not be able to preserve their children in the face of the overwhelming power of the state. When the state provides comprehensive care for the child, it sees itself as having the right to guide and raise him, and the parents are only to take care of him.

Hence, there has been much debate recently in Sweden about children being taken by the care institution if there is evidence of child abuse.

A Final Word for Muslim Youth in the West?

O Muslim youth, wherever you are, you carry the banner of Islam and act on behalf of Muslims, so strive to preserve both. Preserve them by being the doctor who heals, the engineer who builds, the scientist who discovers and invents. At that time, people will look at you with admiration, not disdain, with reverence, not belittlement.

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Read the Article in Arabic

The Real Anti-Semites

It is ironic that Muslims are being called “anti-Semitics” while Europe has a long and documented history of severe anti-Semitism. Historically, Christians in Europe committed numerous massacres against Jews. According to Christian belief, Jews were responsible for killing Christ, leading to Jews having significantly fewer rights than Christians during the Middle Ages. They were forbidden from owning lands, forced to live in designated areas, and restricted from many professions, leaving money lending as one of the few permitted jobs due to its prohibition in Christian teachings. This led to Jews eventually opening banks and accumulating wealth.

During the 11th century Crusades, as crusaders marched towards Jerusalem to seize it from Muslims, Christians began slaughtering Jews in Europe as retribution for Christ's death, eradicating entire Jewish communities. In 1215, the Church decreed that Jews must wear distinguishing badges, live in specific areas, and take on particular professions, normalizing their suffering. King Edward I of England expelled Jews, banning them for nearly 400 years. Shakespeare's writings reflect this anti-Semitism, with disdain for Jews who weren't even present in England at the time, as seen in the character Shylock from “The Merchant of Venice.” Hence, the Jewish population in England remains relatively small today.

In Andalusia, after Ferdinand II and Isabella I invaded Granada from Muslims, they issued Alhambra Decree in 1492 forcing Jews to convert to Christianity or face expulsion. No to mention the Holocaust under Hitler (1933-1945) which was another horrific chapter, stemming from the ingrained racism in Europe, contrary to their claims.

Islamic Respect and Protection

Contrarily, Muslims have historically played a crucial role in respecting and protecting Jews since the dawn of Islam. Starting with the Medina Constitution, the Prophet Muhammad ﷺ stated, “The Jews of Banu 'Awf are one community with the believers; the Jews have their religion, and the Muslims have theirs.”  ⁽¹⁾

The Prophet ﷺ was just in his judgments, even if it favored Jews over Muslims. When Al-Ash'ath bin Qais had a dispute with a Jew over land in Yemen, and Al-Ash'ath had no proof, the Prophet ﷺ ruled in favor of the Jew. ⁽²⁾ Additionally, Jews were allowed to adjudicate among themselves by their laws unless they chose to bring their case to the Prophet ﷺ, as Allah says, “So if they come to you, [O Muhammad], judge between them or turn away from them. And if you turn away from them - never will they harm you at all. And if you judge, judge between them with justice.” (Al-Ma’idah: 42)

The Prophet ﷺ treated Jews with kindness, as he did with everyone, in obedience to Allah’s command “Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.” (Al-Mumtahanah: 8)

The Prophet ﷺ visited their sick, as he did with the Jewish boy who used to serve him. ⁽³⁾ He also accepted their gifts, such as the poisoned sheep given to him by a Jewish woman, and he ate from it. He forgave the woman and didn’t seek to avenge himself. ⁽⁴⁾ However, he later executed her in retribution for the death of his companion, Bishr ibn al-Bara', who died from eating the poisoned sheep.

This kindness continued under Muslim rulers. When Muslims conquered Persia, large Jewish communities in Baghdad and Isfahan were granted protection under Umar ibn al-Khattab. Upon conquering Jerusalem, where Jews were previously forbidden, Umar allowed them to live and worship freely, establishing their first synagogue there.

During the Abbasid era, Jews were appointed as translators in the House of Wisdom in Baghdad due to their linguistic expertise, regardless of their religion. Similarly, the Umayyads and Fatimids in Spain employed Jews and Christians in the House of Wisdom, providing them with full financial rights. The Jewish Rabbi Samuel ibn Naghrillah became the vizier of Granada, even leading Muslim armies against Crusader forces in Cordoba.

Other prominent Jews like Hasdai ibn Shaprut held significant positions in the Umayyad court in the 10^th century in Cordoba, managing foreign affairs and enhancing Talmudic studies in Spain, transforming it into a center for Hebrew Studies. Judah Halevi, a renowned Arab Jewish poet, physician, and thinker, received his education in Islamic Spain, where he studied Hebrew, Jewish religious texts, philosophy, Arabic language, literature, and medicine. His work reflected a strong influence from Arabic poetry. 

Most notably is Moses ben Maimon, commonly known as Maimonides, one of the greatest Jewish minds, grew up and thrived in Cordoba under Muslim rule, developing a deep love and appreciation for Islam. Some even claim that he converted to Islam for several years, although he was never compelled to do so due to the religious freedom that existed in Al-Andalus at the time. The influence of Islamic principles was evident in his renewal of Jewish theology. He was profoundly influenced by Muslim philosophers such as Al-Farabi, Al-Kindi, and Ibn Rushd. He became the first to author a comprehensive book on Jewish theology and became one of the best physicians of his era due to his detailed studies of Ibn Sina. This earned him the trust of Saladin, who appointed him as his personal physician.

These are just a few examples of flourishing Jews under Muslim rule, due to the safety and good treatment they received. Muslims not only coexisted peacefully with Jews but also defended them from the persecutions they faced in Europe. When Ferdinand II and Isabella I issued the 1492 decree to expel the Jews from Andalusia, Sultan Bayezid II welcomed hundreds of thousands of Jews expelled from Andalusia under his rule. He did not stop there but also decided to punish any official preventing Jews from settling in Andalusia.

Even during Hitler's reign and the oppressive practices of the Nazi concentration camps, Sultan Muhammad V of Morocco, despite being under French colonialism, refused to hand over Moroccan Jews to the Nazis. Similarly, Muslims in Bosnia, Tunisia, the Ottoman Empire, and France protected Jews. Imam Abdelkader Mesli of the Grand Mosque of Paris instructed Muslims to bring Jews to the mosque to protect them from the Nazis. He forged Islamic identity documents for the Jews, saving thousands of Jewish lives until he was arrested by the Nazi Gestapo and deported to concentration camps, where he was subjected to severe torture.

Given this profound legacy of Muslims, how unfair is to brand Islam and Muslims as terrorists and anti-Semites!!

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2. Sahih al-Bukhari (2417), Sahih Muslim (138).
3. Sahih al-Bukhari (1356).
4. Sahih al-Bukhari (2617), Sahih Muslim (2190).
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6. Ikhbar al-ulama' bi-akhbar al-hukama' by Al-Qifti.
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15. aljazeera.doc