The English website of the Islamic magazine - Al-Mujtama.
A leading source of global Islamic and Arabic news, views and information for more than 50 years.
Whenever a Muslim hears or reads an ayah from the Quran that speaks of guidance, happiness, or eternal bliss without hastening to adhere to it and seeking ways to apply it in their life. Among the greatest ranks that a Muslim strives to attain is that of the humble (mukhbiteen). Humility (ikhbat) is defined as submissiveness and modesty. (1) Imam Al-Tabari explained the meaning of Allah's words: “And, [O Muhammad], give good tidings to the humble [before their Lord].” (Al-Hajj: 34), as those who are submissive to Allah in obedience, yielding to Him in servitude, and returning to Him in repentance. (2)
The Reward of the Humble
Allah has promised guidance to the humble towards the straight path. He said, “And so those who were given knowledge may know that it is the truth from your Lord and [therefore] believe in it, and their hearts humbly submit to it. And indeed is Allah the Guide of those who have believed to a straight path.” (Al-Hajj: 54) Furthermore, Allah promised them entry into Paradise and eternal residence therein: “Indeed, they who have believed and done righteous deeds and humbled themselves to their Lord - those are the companions of Paradise; they will abide eternally therein.” (Hud: 23) When a Muslim comprehends the rank of humility, they hasten towards good deeds. Imam Ibn Al-Qayyim said, “When the servant's foot settles in the station of humility, his aspiration rises, and his soul elevates; he does not rejoice in people's praise, nor grieves for their criticism, and the sweetness of faith directly touches his heart.” (3)
The Prophet Muhammad (peace be upon him) understood the importance of humility, and he would supplicate to Allah to make him among the humble, and taught his Ummah to do the same. It is narrated by Ibn Abbas that the Messenger of Allah (peace be upon him) would say in his du’a (supplication): “My Lord, make me grateful to Thee, mindful of Thee, full of fear towards Thee, devoted to Thy obedience, humble before Thee...”
How to Be Among the Humble?
Since humility is an Islamic goal and a means to attain great reward and eternal bliss, it is essential to learn the way to achieve it. The Quran guides us to this path in the ayah: “And, [O Muhammad], give good tidings to the humble [before their Lord], Who, when Allah is mentioned, their hearts are fearful, and [to] the patient over what has afflicted them, and the establishers of prayer and those who spend from what We have provided them.” (Al-Hajj: 34-35) This ayah outlines the acts of worship that lead to humility: having a fearful heart when Allah is mentioned, patience in the face of calamities, performing Salah, and spending from what Allah has provided. Below is an explanation of how these acts lead to humility.
The ayah begins by mentioning the fearful heart when Allah is remembered. This is the foundation of other acts of worship. Fear of Allah leads a servant to humility and submissiveness before Allah. Prioritizing the act of the heart (fear) over physical acts of worship emphasizes the truth asserted by the Prophet Muhammad (peace be upon him), that the rectification of a servant's state begins with the rectification of the heart. If the heart is sound, the body will be sound. An-Nu'man b. Bashir reported God's Messenger as saying, “In the body there is a piece of flesh, and the whole body is sound if it is sound, but the whole body is corrupt if it is corrupt. It is the heart.” (Sahih Al-Bukhari and Muslim)
The ayah continues by discussing patience over calamities. Patience is a pathway to acquiring humility and tranquility of the heart. By being patient, one submits to Allah’s decree, which leads the heart towards submissiveness and humility before Allah. Allah commands seeking help through patience and prayer, saying: “O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.” (Al-Baqarah: 153) Additionally, Allah emphasizes that patience combined with prayer helps in maintaining righteousness except for the humbly submissive, as He says: “And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah].” (Al-Baqarah: 45) The humbly submissive are characterized by their ability to be patient and persistent in prayer.
The aforementioned ayah also highlights that establishing prayer is a means to assist in maintaining righteousness, which is easy for the humbly submissive. Prayer, with its bowing, prostration, and supplication, naturally leads a servant towards humility and tranquility before Allah, provided the prayer is performed correctly.
Wealth can often lead to arrogance and pride. Therefore, one path to humility is for the wealthy to spend from what Allah has provided. The Quranic expression “and spend out of what We have provided for them.” (Al-Baqarah: 3) contains various nuances. Wealth is a provision from Allah, with the individual being merely a trustee. The ayah also implies general spending beyond obligatory charity (zakat), encouraging those seeking humility to increase their acts of generosity and charity, thereby seeking Allah's pleasure and Paradise.
These acts of worship (fear of Allah, patience, prayer, spending) foster a state of humility and softness in the heart, embedding modesty within. They also manifest the effects of humility in a person's life, encouraging peace and submission to Allah.
-------------------------------------------------------------
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.
-------------------------------------------------------------
(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.
Ibn Ghanam al-Maqdisi narrates from Ibn Sirin that one of the caliphs saw in a dream that all his teeth had fallen out. He recounted his dream to an interpreter, who said: “All your family will die, leaving you alone.”
The caliph was deeply angered by this interpretation. He then summoned another interpreter and recounted his dream again. This interpreter replied: “You will live the longest among your family.” The caliph was pleased with this response because it conveyed the same meaning in a positive manner by focusing on life rather than death. (1)
It is beautiful to remain silent from uttering harmful words, even more beautiful to speak good words, and the most beautiful is to soften one's speech to turn bitter advice into words that others wish to hear a thousand times.
When Allah loves a servant, He guides them to good speech, as He described the successful believers: “And they had been guided [in worldly life] to good speech, and they were guided to the path of the Praiseworthy.” (Al-Hajj: 24)
Thus, good words are a guidance from Allah to the believers and a gift to all people. They strengthen the weak, heal the broken, encourage the young, and bring joy to the old. Below are some social benefits of kind words:
Allah says, “Evil words are for evil men, and evil men are [subjected] to evil words. And good words are for good men, and good men are [an object] of good words. Those [good people] are declared innocent of what the slanderers say. For them is forgiveness and noble provision.” (An-Nur: 26)
Some people interpret this ayah to mean that corrupt women are for corrupt men, and good women are for good men. However, although the general wording of the ayah does not prevent this interpretation, it has a specific context. The ayah was revealed regarding those who slandered Umm al-Mu'minin Aisha, the wife of the Prophet (peace be upon him), in the incident of al-Ifk (the false accusation). The ayah signifies that corrupt words are for corrupt people, while good people select the best words because they are most deserving of them. (2) This indicates that kind words reflect the good nature and integrity of the speaker.
Allah gives a wonderful example in the Quran of the difference between a good word and an evil word, emphasizing that the good word bears good fruit. Allah says, “Have you not considered how Allah presents an example, [making] a good word like a good tree, whose root is firmly fixed and its branches [high] in the sky? It produces its fruit all the time, by permission of its Lord. And Allah presents examples for the people that perhaps they will be reminded. And the example of a bad word is like a bad tree, uprooted from the surface of the earth, not having any stability.” (Ibrahim: 24-26)
Not only is the origin of the speaker of kind words good, but the gathering where kind words prevail is also good. This is demonstrated in a narration by Imam Ahmad in his Musnad from Abu Hurairah: A man insulted Abu Bakr while the Prophet, peace and blessings be upon him, was sitting down. The Prophet was initially impressed by Abu Bakr and he smiled, but then Abu Bakr insulted the man with some of the same words as him. The Prophet became angry and he stood to leave. Abu Bakr went to the Prophet, and he said, “O Messenger of Allah, the man insulted me, and you were sitting, but when I responded in kind, you became angry and stood up.” The Prophet said, “Verily, there was an angel with you responding on your behalf, but Satan appeared when you responded with some of the same words as him. I will not sit in the presence of Satan.”
Al-Bayhaqi and Ibn Abi Dunya narrated from Ibn Umar that he said: “Virtue is something accessible: a cheerful face and gentle speech.”
In Al-Targhib wal-Tarhib, Ali (may Allah be pleased with him) said: “He whose speech is gentle, his love is obligatory.”
One who looks into the Noble Quran, the noble Prophetic Sunnah, and the lives of the righteous finds multiple examples that confirm that the refined taste possessed by virtuous people drives them to choose the best and most eloquent words, to protect themselves from foul speech and safeguards others from having their feelings hurt.
One such example is found in the story of Prophet Ibrahim's invitation to his father in Surah Maryam, where he repeatedly addressed him with “O my father...”—an expression that signifies kindness and gentleness in speech. Despite this, his father's harsh and coarse response, as recounted in the Quranic ayah, was: “[His father] said, 'Have you no desire for my gods, O Abraham? If you do not desist, I will surely stone you, so avoid me a prolonged time.'” (Maryam: 46) However, Prophet Ibrahim (peace be upon him) maintained his gentle speech and behavior, responding: “[Abraham] said, 'Peace will be upon you. I will ask forgiveness for you of my Lord. Indeed, He is ever gracious to me.'” (Maryam: 47)
Similarly, Prophet Yusuf (peace be upon him), after being harmed by his brothers, was blessed by Allah with goodness and kingship, becoming the 'Aziz (chief minister) of Egypt. When his brothers came to him in a state of humiliation, he spoke kindly to his father in their presence, saying: “O my father, O my father, this is the explanation of my vision of before. My Lord has made it reality. And He was certainly good to me when He took me out of prison and brought you [here] from bedouin life after Satan had induced [estrangement] between me and my brothers. Indeed, my Lord is Subtle in what He wills. Indeed, it is He who is the Knowing, the Wise.” (Yusuf: 100) He chose the most gracious words, saying “when He took me out of prison” instead of “when He took me out of the well,” to avoid hurting his brothers' feelings. Moreover, he did not attribute their plotting to them but to Satan.
Prophet Isa (peace be upon him), while passing by some people with his companions, was greeted with harsh words but responded kindly. They repeated their rude remarks, and he continued to respond with kindness. On the third instance, his companions asked him about this, and he replied: “Everyone spends from what he has.” It is also narrated that when he passed by a dog, he said, “Pass in peace.” When his companions asked why he did not insult the dog like common people, he responded, “So as not to accustom my tongue to foul language.”
The Messenger of Allah (peace be upon him) was known for his kind speech. In Sahih al-Bukhari, Anas ibn Malik reported: “The Prophet (ﷺ) was not one who would abuse (others) or say obscene words, or curse (others).”
An example of refined speech is also found in the conduct of the Prophet's uncle, al-Abbas, who was asked: “Who is older, you or the Prophet?” He replied, “The Prophet is greater, but I was born before him.”
Furthermore, when Umar ibn al-Khattab was inspecting the conditions of his people one day, he came across some people who had kindled a fire. To call out to them, he chose not to say “O people of the fire,” fearing they might think he was cursing them to be people of the Hellfire. Instead, he called them “O people of the light.”
Additionally, a certain judge had a blind companion. Whenever he wanted to get up, he would say, “O boy, go with Abu Muhammad,” instead of saying, “Take his hand,” ensuring he did not hurt his companion's feelings. The blind man swore by Allah that he had never been wronged in this manner even once. (3)
-------------------------------------------------------------
Parents often resort to letting their child browse the internet freely, thinking it will keep the child occupied or believing it to be an inevitable requirement of the modern age. However, educational and psychological experts warn against the dangers children may face online, such as cyberbullying, digital harassment, racism, and hate, all within a virtual world often devoid of ethics and values. This makes it essential for parents to seek “safe internet” options.
The maxim, “Prevention is better than cure,” offers a practical solution to mitigate the negative impacts of internet use on young children. This goal can be achieved through various approaches, including parental monitoring—sometimes remotely—to build trust between you and your child without making them feel as though their privacy is being invaded.
Safe internet usage means evaluating and improving your online behavior, protecting yourself, securing your personal information, and avoiding suspicious sites, links, inappropriate content, and posts offensive to religions or people, as well as other violations that may lead to legal repercussions.
Experts recommend that children be educated on how to safeguard their personal information, avoiding sharing details such as their home address or phone number. They should also learn to protect family photos and data, decline friend requests from strangers, avoid downloading suspicious files, and steer clear of links from unknown sources.
Educational studies show that enhancing a child's religious consciousness serves as an essential shield against internet addiction, a growing concern among adolescents and youth. Parents should, therefore, emphasize Allah's awareness of our actions, reminding children that Allah is aware of everything they do and that He hears and sees all. As Allah says, “And We have already created man and know what his soul whispers to him, and We are closer to him than [his] jugular vein” (Qaf: 16)
It’s important to activate family monitoring through available digital tools and applications that allow parents to monitor their children’s online interactions and the content they receive or view. These tools enable parents to review contact lists, private messages, and even restrict who can send friend requests to their children. Parents can intervene if necessary by blocking, advising, or using rewards and consequences.
When setting up a child’s social media account, especially if they are under 13, it’s preferable for parents to create the account themselves, manage privacy settings, and use safe apps like “Messenger Kids,” which allows children to chat only with family and friends. Parents can also report suspicious or inappropriate content and block users from interacting with the child. Additionally, parents can set a time limit for the app's usage.
Parents can receive reports on their child’s online activity using secure applications such as “Safes,” which provides options to monitor internet usage, block inappropriate content, and even temporarily pause the child’s device. However, since teenagers might try to bypass these tools, parents need to stay updated on the latest technology to monitor effectively.
It’s essential to control the amount of time children spend online, helping them prioritize activities like memorizing Quran, performing daily prayers, studying, and completing school assignments. Parents should allocate specific times for entertainment and browsing, making sure it’s not right before bed, and keeping health and safety guidelines in mind.
Direct your child to adhere to online etiquette, avoid using offensive language, sharing prohibited images or videos, spreading rumors, sharing false news, or a content that harms a person, a race or a religion. Islam teaches us to avoid harming others, as the Prophet Muhammad (peace be upon him) said, “There should neither be harming (of others without cause), nor reciprocating harm (between two parties).” (Reported by Ahmad and Ibn Majah)
Warn children against excessive time spent in the virtual world, neglecting prayer, remembrance of Allah, and beneficial learning and actions, including family ties and other responsibilities. It’s important for the whole family to uphold these principles, with parents setting a good example, and reminding the children regularly.
-------------------------------------------------------------
Islamic Sharia has laid down clear rulings and virtuous forms of worship. Upon careful examination of the essence of these rulings and acts of worship, one will find that they are all fundamentally aimed at instilling noble character traits within the Muslim community. The ultimate goal of these acts of worship is to refine and discipline the soul, helping individuals succeed against desires and temptations. This, in turn, promotes the development of virtuous morals in individuals, allowing society to thrive in peace, security, and reassurance, free from moral issues and foreign influences that contradict true faith and encourage corruption and moral decline. This is precisely in line with the Prophet Muhammad’s ﷺ saying: “I have only been sent to perfect noble character."
Islamic Sharia has laid down clear rulings and virtuous forms of worship. Upon careful examination of the essence of these rulings and acts of worship, one will find that they are all fundamentally aimed at instilling noble character traits within the Muslim community. The ultimate goal of these acts of worship is to refine and discipline the soul, helping individuals succeed against desires and temptations. This, in turn, promotes the development of virtuous morals in individuals, allowing society to thrive in peace, security, and reassurance, free from moral issues and foreign influences that contradict true faith and encourage corruption and moral decline. This is precisely in line with the Prophet Muhammad’s ﷺ saying: “I have only been sent to perfect noble character.”
When we look into the factors that lead to good character and the means to attain it, the Quran provides much guidance, and the teachings of the Prophet ﷺ further clarify the various paths to reach this noble goal. Undoubtedly, Islamic legislation, grounded in both the Quran and the Sunnah, guides us in all matters and does not leave us exposed to misguidance. Whoever holds firmly to divine guidance and follows the path will, without doubt, reach the ultimate goal.
The primary methods for developing good character are as follows:
-------------------------------------------------------------
In the face of the accelerating pace of life and the diminishing sense of security due to the distancing from religion and the rapid social transformations witnessed in today’s world, new trends have begun to spread on social media in the West. The most notable of these is the the “tradwife trend,” which calls on women to return to their original and traditional gender roles within the household, such as raising children, cooking, cleaning, and meeting the husband’s needs. Some influencers have emerged, dressed like women from the 1950s, with full makeup, paying over attention to their aprons! This trend has gained wide popularity on social media, with millions of followers for these women, igniting many heated discussions between supporters and opponents.
The Tradwife Trend
The phenomenon of "tradwives" began to appear on social media and blogs several years ago, but it has only recently gained wider spread and genuine momentum. This movement promotes the idea of returning to the lifestyle that was prevalent in the 1950s, where the man was the primary breadwinner for the family while the woman dedicated herself to household chores and child-rearing. This lifestyle has attracted women who feel disappointed by the challenges associated with modern life and believe that returning to traditional gender roles can provide them with psychological and social stability.
Why Did This Trend Emerge?
Many tradwives express their disappointment with feminism, viewing feminist movements that fought for gender equality as having stripped them of their femininity and forced them to bear the pressures of external work alongside household burdens. Veronica Hubner, a psychology professor at Massey University in New Zealand, and Sophia Sykes, a researcher at the same university, state that much of the content from tradwives they tracked talked about the idea that feminism failed them, and by taking on traditional roles, the division of burdens became fairer and reduced stress for them and their families.
Dixie Andelin Forsyth, who runs a project teaching “femininity” to women around the world, said that the return to femininity movement is on the rise because women are fed up with feminism. “We say to feminists: thanks for the pants, but we see life differently.”
Despite the many rights women have gained from feminist movements, such as the right to vote and equal wages with men, these movements have placed significant pressure on modern Western women who find themselves needing to compete with men under the guise of gender equality, increasing their pressures and responsibilities.
The Countertrend and the Conflict Between the Two Directions
On the other hand, feminist advocates strongly criticize this trend, seeing that “tradwives” ignore the achievements of feminist movements, such as the right to education, work, and legal rights. They consider the return of women to traditional roles a step backward and a threat to the equality and rights women have fought to obtain.
American lawyer Dr. Ann Olivarius, who reminds women that feminism did not just grant them pants, but also fundamental rights such as bank accounts in their names, voting rights, and the criminalization of domestic violence and marital rape, views the return to traditional roles as a threat to these gains.
Feminists also argue that it is not wise for a woman to depend on a man as her sole provider and that she should obtain an education or learn a profession that benefits her if her husband divorces her or even dies. They believe that financial dependence on a man increases domestic violence rates and undermines women's freedom.
This was confirmed by one social media influencer, who was a staunch defender of the “tradwife” trend before her husband betrayed her and left her without a provider for her and her children. She then shifted to the opposite end and became one of the biggest critics of this trend. Jenny said, “Throughout my married life, it never bothered me that my financial security was tied to that man's love for me. I didn't realize that his love for me or lack thereof, that my attractiveness or impressiveness in his eyes determined whether my children would have something to eat, whether I could buy myself a cup of milk or a loaf of bread.”
Reality Contradictions
The West's problem always lies in the lack of moderation. Despite the apparent innocence of this trend, it often paints an unrealistic picture. For example, most of these women film their videos while wearing elegant clothes and full makeup even while doing house chores and cooking.
Some people were also angered by their claim to rely entirely on their husbands for financial support while having social media accounts with thousands or millions of followers that earn them substantial amount of income.
Islam Honoring Women
In the midst of these conflicts and different trends, we Muslims find our solace in our religion. The moderation of Islam has always distinguished this great religion through the different ages. Allah the Almighty says, “And thus we have made you a just community.” (Al-Baqarah: 143) The role and importance of women in Islam is clear to everyone. She is the mother, wife, and nurturer, the pillar and essential building block of the family, and thus Islam has guaranteed her full rights.
In Islam, the mother has a great status and a significant role in raising generations and building communities. In Sahih an-Nasa'i, it is reported that Jahimah came to the Prophet (ﷺ) and said: “O Messenger of Allah! I want to go out and fight (in Jihad) and I have come to ask your advice.” He said: “Do you have a mother?” He said: “Yes.” He said: “Then stay with her, for Paradise is beneath her feet.”
The wife in Islam is a key partner for the man. Islam has given her rights and obliged the husband to be kind and take care of her. Allah the Almighty says, “And live with them in kindness.” (An-Nisa: 19) She has the right to good treatment and to live in dignity and security under her husband's care. The Prophet Muhammad (peace be upon him) advised: “And I advise you to take care of the women.” (Agreed upon) The husband is responsible for taking care of his wife, providing for her, and meeting her needs, ensuring her a stable and happy life. If she is not married, divorced, or widowed, then it is the responsibility of her guardian to provide for her.
Islam remains beacon that, if followed by all nations, would save them from the darkness of ignorance and fanaticism. Islam has elevated the status of women and honored them, whether as mothers, wives, or sisters, unlike any other religion or nation.
-------------------------------------------------------
About the Author:
Abd al-Rahman al-Kawakibi (1855-1902) was a leading figure in the Arab Renaissance and a prominent thinker of the 19th century. He was a Syrian intellectual and social reformer known for his writings against tyranny and his advocacy for freedom and political reform. His most famous work is “The Nature of Tyranny: and the Devastating Results of Oppression.”
“The Nature of Tyranny: and the Devastating Results of Oppression” book by Abd al-Rahman al-Kawakibi is one of the most important books addressing political tyranny and its impact on society. Al-Kawakibi argues that the root of societal ailment lies in political despotism and that its cure lies in adopting constitutional consultation. The book examines the effects of tyranny on religion, science, education, ethics, glory, and wealth.
Al-Kawakibi treats politics as a broad science branching into various fields, defining politics as the management of public affairs based on wisdom. The most critical issue in this context, according to him, is "tyranny," which he describes as managing public affairs based on whims rather than wisdom, creating a corrupt and unjust political environment. He discusses researchers' views on the causes of tyranny and ways to address it based on their diverse perspectives.
What is Tyranny?
This chapter delves into the definitions and types of tyranny, focusing on governmental tyranny as the most dangerous form. Al-Kawakibi defines tyranny as the control of an individual or a group in other’s rights without fear of accountability, a condition found in most governments that claim to be restrained or republican. He notes that tyranny is not exclusive to dictatorial regimes; it can also be present in governments that claim restraint or representation when they lack effective oversight and genuine accountability, often relying on the ignorance of the populace and the military to maintain control.
Al-Kawakibi argues that the worst form of tyranny is absolute rule by an individual, especially when combined with military and religious authority. While other forms of government may be less despotic, the absence of oversight allows any government to indulge in oppression. He emphasizes the need for people to recognize their responsibility in facing tyranny, noting that tyranny flourishes when people prefer living in humiliation and subservience to facing challenges. He concludes that despots rule only over a naturally subjugated populace, as expressed by the saying, “As you are, so will you be ruled.”
Tyranny and Religion:
This chapter explores the relationship between tyranny and religion. Al-Kawakibi begins by affirming that most scholars agree that political tyranny often stems from religious tyranny, or that both collaborate to serve despotic interests, controlling people's bodies and minds. He notes that political tyrants use religious methods to impose their dominance, intimidating and humiliating people to exploit them for personal gain. This collusion between religious and political despots allows tyrants to claim divinity or at least acquire divine attributes to strengthen their rule, as seen in various historical civilizations.
Al-Kawakibi explains that Islam advocates for justice and consultation, rejecting tyranny, as highlighted in the Quranic verse, “And consult them in the matter.” (Quran 3:159) He stresses that religious reform is fundamental to political reform, pointing out that nations that embraced Islamic principles achieved greater progress than Muslims themselves.
He criticizes scholars for being lenient with oppressive rulers while being strict on trivial matters concerning the general public, weakening the concept of “enjoining good and forbidding evil” and allowing rulers to evade accountability, focusing instead on monitoring individuals only. He expressed regret that the original Islamic principles have been distorted and mixed with innovations and incorrect interpretations, leading to the dominance of despotism and the use of religion as a political tool by the ruling classes. He provided several examples from the Quran of scientific facts discovered by European and American scientists recently, such as the seven layers of the earth mentioned in Allah’s saying: “It is Allah Who has created seven heavens and of the earth like them.” (Quran 65:12)
Tyranny and Science:
In this chapter, al-Kawakibi discusses the antagonistic relationship between tyranny and science, highlighting that tyrants seek to keep their people ignorant and fearful to maintain power. He asserts that science is a divine light with a liberating power that threatens tyranny by revealing truths and raising awareness of individual rights, thus frightening despots.
Al-Kawakibi points out that tyranny welcomes certain sciences that do not challenge its authority, such as linguistic and superficial religious studies, while fearing sciences that enhance awareness of rights, like civil politics, philosophy, and sociology. Tyrants fear genuine scholars who seek to enlighten minds and instead use sycophantic scholars to support the regime. Therefore, tyrants suppress and marginalize true intellectuals. He argues that tyranny controls people through fear and delusions of exalting the tyrant, and that nations embracing science will overcome tyranny. Since Islam was the first religion to call for knowledge and liberation from human subjugation, it is the primary enemy of any tyrant.
Tyranny and Glory:
In this chapter, al-Kawakibi examines how tyranny distorts the concept of “glory” and replaces it with “false glory,” eliminating noble elements in society and substituting genuine glory based on sacrifice and dignity with false glory linked to serving and flattering tyrants. He defines true glory as “earning a place of love and respect in people's hearts,” adding that true glory comes from sacrifice and giving for the community. False glory, on the other hand, involves exploiting proximity to the tyrant to deceive people and falsify reality.
The “false glorifiers” play a crucial role in reinforcing tyranny by deceiving the public in the name of nationalism and religion, passing unjust decisions and actions as being in the public interest. They abandon human values and disguise oppression with a false veneer of goodness.
Tyranny and Wealth:
In this chapter, Abd al-Rahman al-Kawakibi discusses the close relationship between tyranny and wealth, explaining how tyrants use wealth as a tool to reinforce their control and sustain their rule. Tyrants monopolize national resources for personal gain, thereby enhancing their influence and securing the loyalty of the ruling elite while marginalizing and impoverishing the rest of the population through outrageous taxes and exploitation, leaving them in a perpetual state of need and dependency, which prevents them from contemplating rebellion or revolution.
He also describes how tyrannical policies contribute to the deterioration of the national economy and increase the gap between social classes, deepening resentment and tension among individuals. Furthermore, public institutions lose credibility, becoming mere tools to serve the interests of tyrants. Al-Kawakibi concludes that eradicating tyranny requires reforming the financial system and distributing wealth fairly, emphasizing that economic justice is fundamental to achieving freedom and democracy and eradicating tyranny. Islam offers a unique model of economic justice through zakat and charity, promoting social solidarity and reducing class disparities.
Tyranny and Ethics:
In this chapter, al-Kawakibi illustrates how tyranny corrupts human ethics and destroys innate purity, leading to the degradation of moral values and faith in justice. He argues that tyranny drives people to resent society and lose trust in friends and family, creating a state of insecurity and instability. Tyranny distorts the naming of things, so the the one who abandons righteousness becomes obedient and the complainant becomes a troublemaker, manipulating the weak minds of the public and depriving them of the ability to distinguish between good and evil, fostering blind obedience.
Al-Kawakibi points out that tyranny encourages hypocrisy and sycophancy among people, promoting the spread of moral vices due to fear of criticism or opposition, leading to the degradation of individual and communal ethics. He emphasizes the need for free advice and criticism, which enhance moral values and regulate the ethics of the higher classes. Al-Kawakibi asserts that ethics thrive only with free will and that tyranny hinders the development of independent will, resulting in moral corruption and disorder.
Tyranny and Upbringing:
In this chapter, al-Kawakibi discusses the impact of tyranny on upbringing. Allah created humans with the ability to reform or corrupt, depending on the education they receive. Proper education relies on learning, role models, and practical training, while tyranny corrupts bodies, minds, and souls, making people more inclined towards evil. Tyranny corrupts religion in its most essential aspect—morality—while maintaining worship rituals that align with its goals. Religion must be coupled with practical training to be effective.
Al-Kawakibi explains that under justice and freedom, people live with vigor and security, while under tyranny, they live in a state of lethargy and confusion, unable to work or think effectively. They suffer from the pains of tyranny without understanding the real causes, leading them to blame fate or luck.
Tyranny and Progress:
In this chapter, al-Kawakibi discusses the relationship between tyranny and civilizational progress, explaining that progress represents growth and life, while decline represents death and decay. Progress depends on individuals' efforts to improve themselves in areas such as health, science, ethics, and social relations. Tyranny hinders this progress by stifling individuals' will and movement. He also discusses another type of progress related to the spirit and perfection, where individuals seek justice, mercy, and good deeds through their belief in the afterlife.
Al-Kawakibi asserts that religions based on reason, like Islam, encourage people to think and free themselves from illusions and superstitions, leading to progress and advancement. He calls for liberation from tyranny, stating that nations cannot progress unless their minds are free. He criticizes Western exploitation of the East and urges Arabs and Muslims to unite nationally and abandon subjugation and humiliation. He encourages the youth to hope and work, noting that life is work and happiness is hope, and the only way to salvation is to break the chains of tyranny.
Tyranny and Its Elimination:
In the final chapter of this book, al-Kawakibi addresses the concept of tyranny and ways to eliminate it. He begins by explaining the historical evolution of humans from predatory life to settled life, noting that this evolution led to misery and humiliation due to human transgression against Allah's laws, making them deserving of tyranny and enslavement.
He discusses various forms of governments and notes that nations are still politically fluctuating between experimentation and overcoming diligence or tyranny. He reviews some fundamental principles that have become obvious in the West, like rulers being people's servants, acknowledging the most capable individuals, and recognizing the people's right to elect and hold their rulers accountable.
Al-Kawakibi concludes the chapter by discussing how to strive for the elimination of despotism. He emphasizes that a nation where the majority do not feel the pains of tyranny does not deserve freedom. He insists that ridding oneself of despotism must be gradual and gentle, with a preparatory system in place before resisting despotism. He also underscores the importance of knowledge in motivating the nation to overcome despotism. Al-Kawakibi warns that a reckless revolution often merely cuts down the tree of despotism without uprooting its roots, leading to its return in a stronger form.
In a world abundant with ideas and overflowing with news, Islam rejects every claim that is not supported by conclusive evidence. Indeed, it invites every claimant to bring forth evidence to prove the truth of their claim, as Allah says, “Say, 'Produce your proof, if you should be truthful.'” (Al-Baqarah: 111)
Definition and Uses of Evidence in the Quran and Sunnah
Evidence, known as “burhan,” refers to clear and decisive proof. (1) It is defined as reasoning composed of certainties, (2) serving as conclusive proof of the truth of matters.
Allah mentions evidence in the Quran as an undeniable truth, acknowledged by all rational beings. He also uses it to challenge disbelievers to corroborate their claims of following others or worshipping deities other than Allah.
Regarding undeniable truth, Allah says, “O mankind, there has come to you a conclusive proof from your Lord.” (An-Nisa: 174) To challenge disbelievers to provide evidence for their claims, He says, “And We will extract from every nation a witness and say, 'Produce your proof,' and they will know that the truth belongs to Allah, and lost from them is that which they used to invent.” (Al-Qasas: 75)
In the Sunnah, evidence is mentioned to signify a definitive truth within the self and reality. In Sahih Muslim, Abu Malik Al-Ash'ari narrated that the Messenger of Allah (peace be upon him) said, “Charity is a proof,” indicating that charity is a sign of a believer's faith. Thus, those who give in charity demonstrate the sincerity of their faith through their actions.
Types of Evidence
The Quran directs us to various types of evidence that should be relied upon when presenting or accepting ideas, which include:
This refers to evidence perceivable through the senses, such as observation and the like. Allah says, “Say, 'Have you considered your 'partners' whom you invoke besides Allah? Show me what they have created of the earth.” (Fatir: 40) Additionally, He states, “And they have made the angels, who are servants of the Most Merciful, females. Did they witness their creation? Their testimony will be recorded, and they will be questioned.” (Az-Zukhruf: 19) He also says, “[And] who created seven heavens in layers. You do not see in the creation of the Most Merciful any inconsistency. So return [your] vision [to the sky]; do you see any breaks? Then return [your] vision twice again. [Your] vision will return to you humbled while it is fatigued.” (Al-Mulk: 3-4) These ayahs call upon sensory observation which validates or invalidates ideas.
This refers to evidence heard from divine revelation, which conveys Allah's commands and prohibitions. If the prophethood of a prophet is proven through definitive proofs, that he presents the will of Allah the Almighty, it is obligatory to accept his teachings on matters of legislation, commands, prohibitions, etc. Any claim regarding these matters can only be supported by evidence and knowledge from Allah.
The Quran addresses those who arbitrarily deemed certain livestock lawful or unlawful, saying: “Inform me with knowledge, if you should be truthful.” (Al-An'am: 143) When they claimed that Allah willed their actions, He responded: “Say, 'Do you have any knowledge that you can produce for us? You follow not except assumption, and you are not but falsifying.'” (Al-An'am: 148) When they claimed Allah commanded their nudity during circulating the Kabbah, He stated: “And when they commit an immorality, they say, 'We found our fathers doing it, and Allah has ordered us to do it.' Say, 'Indeed, Allah does not order immorality. Do you say about Allah that which you do not know?'” (Al-A'raf: 28) In emphasizing the need for audible evidence in refuting false claims, Allah says, “Or have they taken other gods besides Him? Say, [O Muhammad], 'Produce your proof. This [Quran] is the message for those with me and the message for those before me.' But most of them do not know the truth, so they are turning away.” (Al-Anbiya: 24) When some Jews claimed that Allah had forbidden them certain foods and based their claim on the Torah, Allah addressed them by saying: “Say, [O Muhammad], 'Ao bring the Torah and recite it, if you should be truthful.'” (Aal-Imran: 93)
This type of evidence is based on well-documented historical accounts or visible remnants of past civilizations, indicating their strength, influence, and achievements. Allah says, “Say, [O Muhammad], 'Have you considered that which you invoke besides Allah? Show me what they have created of the earth; or did they have partnership in [creation of] the heavens? Bring me a scripture [revealed] before this or a [remaining] trace of knowledge, if you should be truthful.'” (Al-Ahqaf: 4) This “trace of knowledge” refers to historical evidence.
The Quran also mentions historical evidence in the story of Qarun, who attributed his wealth to his own knowledge. Allah says, “Did he not know that Allah had destroyed before him of generations those who were greater than him in power and greater in accumulation [of wealth]?” (Al-Qasas: 78) This type of evidence is also highlighted in the story of the people of 'Ad: “As for 'Ad, they were arrogant upon the earth without right and said, 'Who is greater than us in strength?' Did they not consider that Allah, who created them, was greater than them in strength? But they were rejecting Our signs.” (Fussilat: 15)
This evidence is based on logical reasoning, starting with examining matters and deducing their validity or falsehood through reason and logic. The Quran challenges polytheists to provide rational evidence for their idolatry, saying: “Or have they taken gods besides Him? Say, 'Produce your proof.'” (Al-Anbiya: 24) Additionally, Allah states, “Is there a deity with Allah? Say, 'Produce your proof, if you should be truthful.'” (An-Naml: 64) These forms of evidence confirm whether an idea is acceptable or rejected based on reason, logic, history, and sensory observation.
-------------------------------------------------------------
(1) Lisan al-Arab, by Ibn Manzur (13/ 51).
(2) Al-Tarifat, by Al-Jurjani, p. 44.
(3) Reason and Knowledge in the Holy Quran, by Dr. Yusuf Al-Qaradawi, p. 271.
Our children today, even those who are committed to their faith, face significant struggles and unprecedented societal contradictions. They are caught between the values imparted within the family circle and what they encounter outside this safe environment in the streets, schools, clubs, and universities. The conflict arises between religious education and general education, leading to an internal struggle when the nature of life forces these children to interact naturally with a society vastly different from the one they grew up in, causing psychological anxiety and a sense of alienation.
Many households of preachers find themselves puzzled by the insistence of their children on taking crooked paths after their initial uprightness. They are distressed by their children's neglect of acts of worship after being diligent in performing them. Parents keep questioning what went wrong. They believe that merely having their children with them in the same house is enough to make them replicas of themselves without adequately equipping them to face the contradictions they encounter once they leave the family home and are forced to mix with a society where concepts have become confused and Islamic values have been lost.
Foundations of Muslim Youth Identity
Identity is formed by the general culture surrounding a person, starting from the parents to the family, society, and the nation. The extent to which culture influences an individual, and the degree to which they draw their ethics, behavior, and beliefs from it, determines the depth of their identity, knowledge, awareness, and answers to existential identity questions like: Who am I? Why am I here? What is my destiny?
The first foundation of a Muslim youth's identity is the belief in the creation of humans by the hand of Allah, as affirmed by His words: “And [mention, O Muhammad], when your Lord said to the angels, ‘I will create a human being out of clay from an altered black mud. And when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration.’” (Al-Hijr: 28-29) Furthermore, they believe that humans are honored creations of Allah, as He says, “And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.” (Al-Isra: 70) They also believe that Allah appointed humans as His successor on earth, as stated: “And [mention, O Muhammad], when your Lord said to the angels, ‘Indeed, I will make upon the earth a successive authority.’” (Al-Baqarah: 30)
From all these beliefs, they also believe in the purpose for which Allah created humans, which is to worship Him, as He says, “And I did not create the jinn and mankind except to worship Me.” (Adh-Dhariyat: 56) Thus, the identity of Muslim youth is formed around the Islamic concept of human creation and the belief in the purpose for which they were created, which is to worship Allah.
Then where did all the problems of faith, represented by the phenomenon of atheism spreading in educational environments, come from? Among those who grew up in religiously conservative settings, what drove these youths to seek other identities than the one originally present, leading some of them astray during a critical stage of their lives?
Manifestations of Ideological Conflict
The entire global civilization may be experiencing an existential struggle. Western civilization has provided all its material capabilities and has tried with all its soft power to impose its identity and culture on the entire world through the globalization project, using its tools that it still exclusively controls and there is no equivalent power to stand against it, such as the Internet, social media, Hollywood products, directed literature, the capitalist economy, and other means and products of Western civilization.
On the other side, there is the East with its history and divine identity, where a nation holds an identity, culture, and one of the greatest civilizations that ever existed on earth from the beginning of creation until the Day of Judgment. Despite this, the nation has weakened, abandoned its identity, and every space it gave up was filled with intellectual emptiness, losing its leadership and status, becoming an entity without identity. This echoes the words of the Commander of the Faithful, Umar ibn Al-Khattab: “We are a people whom Allah has honored with Islam; should we seek honor through anything else, Allah will disgrace us.” Among the youth, manifestations of internal conflict have emerged, including:
Reasons for the Spread of Westernization
Amidst these intellectual tragedies faced by the Ummah, we ask: How did such influences manage to infiltrate such a heavenly society? The truth is that the Ummah has faced several severe shocks due to the weakness of the Ottoman Caliphate, the wars it fought, the fall of the Caliphate, the Sykes-Picot Agreement, and other factors, including:
Restoring Islamic Identity
The process of restoring the Ummah's original identity relies on the strong will of concerned parents, educators, preachers, and educational and religious institutions, as well as the collective will of the Muslim community to save itself from further moral and doctrinal decline.
This begins with what the Prophet Muhammad (peace be upon him) started, which is deep and focused upbringing to prepare a new generation with a pure creed. The steps to the solution begin with:
1- Family Awareness:
The family is the primary source from which a young person draws their identity and culture. Preparing families and young people about to marry comprehensively is the first step in restoring the family's role in raising the next generation. The Prophet Muhammad (peace be upon him) said, “A woman may be married for four reasons, for her property, her rank, her beauty and her religion; so get the one who is religious and prosper.” (Narrated by Al-Bukhari and Muslim).
2- Restoring the School's Role in the Educational Process:
What the school instills in early childhood can be more influential than the family. This is a call for wealthy individuals to invest in education by establishing Islamic schools that focus on moral building, in addition to various scientific subjects, so that public schools in Arab countries return to paying attention to values and morals again.
3- Restoring the Role of the Mosque:
In Islam, the mosque has a fundamental role in managing all aspects of life. In the early days of the Muslim community, prayers were performed in mosques, the affairs of the community were managed, war and conquest decisions were made, and learning sessions were held. Parents must connect their children to the mosque. Preachers should develop themselves and their messages according to contemporary needs and the needs of the youth and the Ummah. Mosque lessons should cover beliefs, worship, morals, and behavior, offering models to imitate in an easy and appealing manner. The beauty of Islam should be highlighted, such as its order, cleanliness, strength, heroism, and glory.
-------------------------------------------------------------
Chastity is a noble virtue that Islamic Sharia has always emphasized for both individuals and society. This emphasis ensures that individuals can live securely without disturbances and calamities, and that the Muslim community can also exist in peace and tranquility, free from the ethical issues that may arise from straying away from this virtuous conduct.
Hence, the importance of understanding the Prophet Muhammad's (peace be upon him) saying: “I have only been sent to perfect noble character,” becomes clear. The Prophet, as an exemplary role model, is the ideal figure that the entire Ummah, both individuals and communities, should follow and immitate. From this standpoint, chastity as an Islamic virtue, when practiced, provides the Muslim with tranquility within his home and family, not to mention the societal benefits that arise from the widespread practice of chastity among its members and acting according to its requirements in their daily lives.
Given the good and beneficial outcomes of chastity, we wish to take a careful pause to elucidate the importance of chastity and its impact on our communities, which have begun to witness the spread of Western behaviors and ethical problems in this era of openness to everything new without placing limits or restrictions. Therefore, it is essential to clarify the means that help us embody the virtue of chastity correctly as our noble religion commands. Some of these means that reinforce chastity in the hearts of individuals and communities are as follows:
One of the strongest aids for an individual to maintain chastity is being aware that Allah is ever watching, fearing to be seen by Him in a state of disobedience, and believing in Allah's attributes and His perfection, knowing that nothing is hidden from Him. Allah says, “He knows that which deceives the eyes and what the breasts conceal.” (Ghafir: 19)
This can be achieved by reading the stories of the righteous, especially those that depict examples of the pious Salaf dealing with temptations and their adherence to the value of chastity, avoiding places of temptation and bad company.
Mosques and religious lessons play a significant role in guiding youth towards the importance of chastity and adherence to Islamic manners through sermons and lessons that remind them of the forgotten meanings due to daily life preoccupations, such as the importance of self-discipline and avoiding temptations and desires.
The family is the foundation of upbringing and purification. Therefore, educators must focus on the meanings of chastity and adherence to Islamic commands. Parents should strive to be role models in their commitment to these means so that their children can see them embodied before their eyes. Many behavioral deviations in our societies have an evident cause, which is the neglect of parents in embodying chastity in themselves, let alone teaching it to their children.
Particularly in teaching the young generation the value of time and utilizing it in beneficial ways, emphasizing engagement in significant matters and avoiding trivialities, self-monitoring by refining the prevalent materialistic and consumeristic tendencies, and not following what is popular or demanded by the masses.
This is represented by maintaining the practice of enjoining good and forbidding evil, which is the secret of the Muslim community's excellence. Allah the Almighty says, “You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.” (Aal Imran: 110) This includes media monitoring of what promotes behavioral deviations or ideas contrary to Islamic ethics and manners, and organizing awareness courses for youth about the dangers of moral decay.
-------------------------------------------------------------