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The Islamic nation has been afflicted in recent times with some deviant ideas and destructive calls, such as the call to poverty. Some individuals have worked to spread poverty and justify its existence among Muslims by misinterpreting religious texts and convincing those who followed them that this is the correct Islamic approach. Among those who have led the call to poverty in Islamic lands are those who wish to occupy Islamic countries, preachers who excessively condemn worldly life, and those who seek to appease people by making them accept their current situation (1). This can be seen in the following points:
First: Those who wish to occupy Islamic countries:
The occupiers have worked to achieve poverty in the lives of Muslims through various means, including:
1. Deliberate promotion of the idea of renunciation of the world as if it means giving it up among Muslims, claiming that this is the correct Islamic approach. This was done through some Orientalists who served the interests of the occupiers, including the Jewish Orientalist Goldziher, who claimed that Islam is dominated by the idea of renouncing the world and abstaining from it, and at the same time, the idea of absolute reliance on Allah and submission prevails (2). He then went on to link piety with asceticism, asserting that a person is not considered pious unless he withdraws from the world and takes nothing from it!
In truth, Islam's view of wealth is not like this. Islam does not see the possession of wealth as a crime, nor the accumulation of riches as disobedience. Wealth is a tool, and like any tool, it can be used to support truth or falsehood. It is the way this tool is used that brings either praise or blame. To simply declare that armament is a vice is absurd. Wealth, in Islam's view, is a great good if it is earned lawfully and spent rightly.
Wealth in Islam is a means that the Muslim should use to achieve his goal, which is to please Allah, but some Orientalists deliberately create lies and spread falsehoods to achieve their purposes and reach their goals.
2. The occupiers also worked to create poverty among Muslims by making worldly desires easily accessible to them, distracting them from great endeavors, enticing them to seek comfort, and making them disinterested in high aspirations. They kept them busy with trivial matters, accustomed them to laziness and passivity, and made them dependent on others to achieve their goals. This ensured that colonial control remained intact, and people continued to depend on the occupier who claimed to bring good and prosperity to the Islamic lands. These ideas remained deeply rooted in the hearts of some Muslims, leading them to abandon work, focus on seeking pleasures, and satisfying desires until the enemy took over the land and Muslims resigned themselves to poverty and humiliation.
Second: Preachers who excessively condemn worldly life:
People's excessive attachment to worldly life and making it their ultimate goal led many preachers to confront this deviation by calling for focus on the Hereafter and using worldly life as a means to achieve happiness rather than an end in itself. This approach is commendable, but some preachers went too far in their treatment, excessively condemning worldly life, urging people to withdraw from it and avoid it out of fear of its dangers. They warned people against loving the world and becoming infatuated with it, continuously highlighting its flaws until people became afraid of it and possessed nothing, suffering from hunger after previously suffering from the excesses of satiety.
These preachers overdid their treatment and exaggerated the remedy, considering the world as an enemy that brings nothing but evil. They justified their actions by pointing to the corrupt use of wealth and the dominance of materialism at the expense of spirituality. However, despite their good intentions, they made a mistake in their approach by over-medicating, leading to the emergence of more severe diseases than the original ailment.
The correct approach is for Muslims to understand the verses and hadiths that condemn worldly life as akin to an insulin injection for a diabetic, introducing an additional substance into the body to compensate for the deficiency in the inactive glands. The meaning here is that if some people have lost their minds and come to believe that this world is the entirety of existence, clinging to this misconception and magnifying life while denying anything beyond it, as stated in the verse, "And they swear by Allah their strongest oaths that Allah will never resurrect one who dies" (An-Nahl: 38), then a powerful and alarming message is needed to remind them that the world they exaggerate and limit themselves to is insignificant compared to the Hereafter, which they must inevitably face.
Islam does not condemn life in order to create generations who are blind to its lights and ignorant of its secrets, but rather condemns it to ensure moderation (3). Therefore, these preachers must identify the source of the disease and select the appropriate medicine and suitable dosages for each individual, so they do not harm where they intended to do good, or commit injustice where they intended justice.
Third: Those who seek to appease people by making them accept their current situation:
Some preachers focused on making poverty appealing to people, convincing them to accept their current situation so they wouldn't resent their lives or question their provisions. They often exaggerated this point, using the Prophet's (PBUH) saying: "Look at those who are lower than you (financially) but do not look at those who are higher than you, lest you belittle the favors Allah conferred upon you." (4) In truth, this hadith was not meant to encourage withdrawal from worldly life in all cases but rather to provide a remedy for a specific illness. If a person looks at someone who is above them, it may lead to envy, and the remedy is to look at someone who is below them so that it becomes a reason for gratitude (5). If there is no illness—namely, attachment to the world and viewing it as a goal and end—then why insist on taking the medicine?
In addition, trying to appease people by making them accept their current situation and making poverty appealing to them is nothing more than a manifestation of inferiority, a desire to live life in its lowest form. The truth is that this issue is merely about clinging to the remnants of life, even if it is in the lowest depths of misery, filled with thorns and filth! You see all this deeply rooted in the decisions of sick souls, fueled by misguided teachings and erroneous ideas, so that it appears on the tongues as if it were praise and gratitude, but in reality, it is contentment with a life of servitude!
The Qur'an has criticized people for being content with life in any form, saying: "And you will surely find them the most greedy of people for life, even more than those who associate others with Allah. One of them wishes that he could be given a life of a thousand years, but it would not remove him from the punishment that he is given a life that long. And Allah is seeing of what they do" (Al-Baqarah: 96). This verse emphasizes that running away from a wretched life, even to death, is a psychological humiliation that has enveloped much of the Islamic East. The strange thing is that this is done in the name of faith in Allah and submission to destiny. However, experience has taught us that courage in the face of death is a virtue that only appears in living peoples and strong nations. The early Arabs were more eager for death than their enemies were for life, and they were the furthest from being satisfied with a weak life or remaining at peace in its embrace. How far this is from people who now fill their stomachs with whatever they can find on the earth and then not only accept this but also say, "O Allah, make it a lasting blessing, and preserve it from vanishing." (6)
It is not wrong for a person to pray to Allah to preserve and sustain blessings, but it is wrong to surrender to weakness and laziness. The Qur'an condemned those who were content with a lowly life and lived as weaklings on the earth without seeking a way out of it. Allah says: "Indeed, those whom the angels take in death while wronging themselves, they will say, 'In what [condition] were you?' They will say, 'We were oppressed in the land.' They [the angels] will say, 'Was not the earth of Allah spacious [enough] for you to emigrate therein?' For those, their refuge is Hell - and evil it is as a destination" (An-Nisa: 97). This verse emphasizes that humiliation is a crime, and living life in weakness and submission is a precursor to downfall in the Hereafter. The verse prohibits accepting inferiority and being accustomed to weakness and mandates resistance until the last breath. A Muslim does not accept life in any form and at any price. It must be as he desires, or he will reject it and find something better with his Lord (7).
Therefore, it is not appropriate for some preachers to make poverty appealing to people and convince them to accept it based on destiny or reliance on laziness, as this contradicts the Islamic approach and causes weakness and humiliation.
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(1) "The Call to Poverty: A Critical Study" by Dr. Ramadan Hamida Mohamed, p. 10.
(2) "Alaqida w Alsharia fi El-Islam" by Goldziher, p. 119.
(3) "Kaif Nafham Al-Islam" by Sheikh Muhammad Ghazali, p. 42.
(4) Agreed upon, narrated by Al-Bukhari (6125) and Muslim (2963).
(5) "Fath al-Bari" by Ibn Hajar al-Asqalani, (11/323).
(6) "Islam wa-al-Awda` al-Iqtisadiyah" by Sheikh Muhammad Ghazali, p. 59.
(7) "Qadha'if al-Haqq" by Sheikh Muhammad Ghazali, p. 218.
Imam Al-Qurtubi mentioned in his Tafsir that Ibn Abbas reported that Abu Jahl once said, “When Muhammad recites, make noise in his face so that he does not know what he is saying.” Then Allah revealed His words: “And those who disbelieve say, ‘Do not listen to this Quran and speak noisily during [the recitation of] it that perhaps you will overcome.’” (Fussilat: 26). Mujahid said the meaning of this is to cause noise through clapping, shouting, and confusion, making the recitation mere noise. Al-Dhahhak said: Increase your speech so that what he says becomes mixed up (1). This is evidence of the disbelievers’ eagerness to divert people from listening to the Quran.
This has always been the practice of the enemies of Islam, both in the past and in the present. They strive to create distractions and occupy people away from the Quran, turning their attention to temptations that divert them from it. Listening to the Quran has great benefits and virtues, as outlined below:
First: Responding to Allah’s Command
Allah says: “So when the Quran is recited, then listen to it and pay attention that you may receive mercy.” (Al-A'raf: 204). This means to listen attentively so that you may understand its verses and take heed of its lessons (2). Allah has described the servants of the Most Merciful as those who do not turn away from the Quran when it is recited to them. Rather, they listen to it, heed it, and are guided by its teachings, as Allah says: “And those who, when reminded of the verses of their Lord, do not fall upon them deaf and blind.” (Al-Furqan: 73). Allah has also described the people of knowledge as those who listen to the Quran and are moved by it, as He says: “And [it is] a Quran which We have separated [by intervals] that you might recite it to the people over a prolonged period. And We have sent it down progressively. Say, ‘Believe in it or do not believe. Indeed, those who were given knowledge before it, when it is recited to them, they fall upon their faces in prostration, and they say, ‘Exalted is our Lord! Indeed, the promise of our Lord has been fulfilled.’ And they fall upon their faces weeping, and it increases them in humble submission.’” (Al-Isra: 106-109).
Second: Following the Example of the Prophet
The Prophet ﷺ used to listen to the Quran and expressed his love for it. In the Sahihayn (Bukhari and Muslim), Abu Musa Al-Ash'ari reported that the Messenger of Allah ﷺ said to him, “If you were to see me, as I was listening to your recitation (of the Qur'an) yester-night (you would have felt delighted). You are in fact endowed with a sweet voice like that of David himself.” He replied, “Had I known you were listening, I would have beautified it for you even more.”
Imam Ahmad reported in his Musnad that the Messenger of Allah ﷺ entered the mosque one night while he was between Abu Bakr and Umar (may Allah be pleased with them), and he heard Ibn Mas'ud reciting Surah An-Nisa. When he reached the end of the hundredth verse, the Prophet ﷺ said, “Whoever would like to recite the Qur'an fresh as it was revealed, let him recite it according to the recitation of Ibn Umm 'Abd,” referring to Abdullah Ibn Mas'ud.
In Sahih Bukhari, Abdullah reported that the Prophet ﷺ said to him, “Recite the Quran to me.” He replied, “Shall I recite it to you while it has been revealed to you?” The Prophet ﷺ said, “I like to hear it from others.” Ibn Battal commented, saying that it is possible that the Prophet ﷺ preferred to hear it from someone else so that it would be a Sunnah to review the Quran. Another possible reason is that it allowed him to reflect and ponder over it, as the listener is more focused and free to reflect, unlike the reciter, who is occupied with the act of reading and its rulings (3).
Third: Guidance to the Straight Path
Allah has emphasized that the Quran guides to the most upright path, as He says: “Indeed, this Quran guides to that which is most suitable.” (Al-Isra: 9). Allah also says: “So give good tidings to My servants who listen to speech and follow the best of it. Those are the ones Allah has guided, and those are people of understanding.” (Az-Zumar: 17-18). The Quran further clarifies that when the jinn listened to the Quran, they declared that it guides to the straight path, as Allah says: “And [mention, O Muhammad], when We directed to you a few of the jinn, listening to the Quran. And when they attended it, they said, ‘Listen quietly.’ And when it was concluded, they went back to their people as warners. They said, ‘O our people, indeed we have heard a [recited] Book revealed after Moses confirming what was before it; it guides to the truth and to a straight path.’” (Al-Ahqaf: 29-30).
Some modern studies have confirmed that listening to the Quran guides the mind, heart, and body to goodness, alleviating diseases and improving behavior. Allah says: “And We send down of the Quran that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.” (Al-Isra: 82).
Fourth: Receiving Allah’s Mercy
Allah explains that listening to the Quran brings His mercy and makes the servant deserving of it, as He says: “So when the Quran is recited, then listen to it and pay attention that you may receive mercy.” (Al-A'raf: 204).
Fifth: Purification and Tranquility of the Heart
Reciting and listening to the Quran softens and calms the heart. Allah says: “Allah has sent down the best statement: a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance of Allah. That is the guidance of Allah by which He guides whom He wills. And one whom Allah leaves astray - for him there is no guide.” (Az-Zumar: 23). Allah also says: “And those who disbelieve say, ‘Why was the Quran not revealed to him all at once?’ Thus [it is] that We may strengthen thereby your heart. And We have spaced it distinctly.” (Al-Furqan: 32).
Listening to the Quran brings humility to the heart, as Allah says: “If We had sent down this Quran upon a mountain, you would have seen it humbled and coming apart from fear of Allah. And these examples We present to the people that perhaps they will give thought.” (Al-Hashr: 21). Uthman (may Allah be pleased with him) said: “If your hearts were pure, you would never have enough of the words of Allah, the Almighty.” (4)
Sixth: Earning Multiplied Rewards
Imam Ahmad reported in his Musnad that Abu Huraira (may Allah be pleased with him) said that the Messenger of Allah ﷺ said, “Whoever listens to a verse from the Book of Allah, a multiplied reward is written for him. Whoever recites a verse from the Book of Allah, they will have a light on the Day of Resurrection.”
Seventh: Increase in Faith
Listening to the Quran contributes to an increase in faith, as Allah says: “The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith.” (Al-Anfal: 2). This is because they listen attentively and bring their hearts to reflect on it. As a result, their faith increases (5).
Eighth: A Means of Dawah
The Prophet ﷺ was keen that people listen to the Quran. The polytheists used to sneak away in secret to listen to the Quran from him and from Abu Bakr As-Siddiq, and they were affected by it. Allah urged the believers to convey the Quran to people so they may hear it, as He says: “And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allah. Then deliver him to his place of safety.” (At-Tawbah: 6).
Ninth: Protection from Being Misled by the Disbelievers
Allah describes those who do not believe in the Hereafter as turning away from listening to the Quran. Allah has diverted them and led them astray because they turned away from it, as He says: “And when you recite the Quran, We put between you and those who do not believe in the Hereafter a concealed partition. And We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And when you mention your Lord alone in the Quran, they turn back in aversion.” (Al-Isra: 45-46). Allah also says: “And among them are those who listen to you, but We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And if they should see every sign, they will not believe in it.” (Al-An'am: 25). Allah describes those who turn away from listening to the Quran as deserving His wrath and punishment, as He says: "And do not be like those who say, 'We have heard,' while they do not hear. Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb who do not use reason. Had Allah known any good in them, He would have made them hear. And if He had made them hear, they would still have turned away, while they were refusing." (Surah Al-Anfal: 21-23).
Tenth: Avoiding Temptations and Evil Deeds
Deliberately turning away from listening to the Qur'an and benefiting from its guidance not only leads to misguidance in this world but also results in punishment in the Hereafter, as Allah Almighty says: “Woe to every sinful liar who hears the verses of Allah recited to him, then persists arrogantly as if he had not heard them. So give him tidings of a painful punishment.” (Surah Al-Jathiyah: 7-8).
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(1) Tafsir Al-Qurtubi (15/356).
(2) The same reference (13/344).
(3) Fath Al-Bari by Ibn Hajar Al-Asqalani (9/117).
(4) Fada'il Al-Sahabah by Imam Ahmad ibn Hanbal (1/479).
(5) Tafsir Al-Sa'di (2/188).
A person spends a significant portion of their life searching for happiness and its secrets in the paths of life, in various forms such as wealth, health, success, or children. Yet, in the end, they find themselves chasing after things that have no lasting value or permanence. Wealth may leave its owner for any reason, or the owner may leave it behind upon departing from this life. Health fades with the passing of years, children become occupied with their own lives, repeating the cycle in new generations, and success loses its value over time, leaving only what was done for Allah and in His way.
People chase in many directions while true happiness is right at their fingertips, not far from them. True happiness is only found in a heart connected to Allah, content with Him. A heart that loves for the sake of Allah and hates for the sake of Allah, a heart assured that all its fates are good as long as it is committed to obeying its Lord and maintains a clean heart toward others, thereby ensuring stability on the path to happiness, the path of safety until the Hereafter. This path has five secrets:
1. A Pure Heart:
The Islamic community is built on brotherhood, love, affection, cooperation, and connection among Muslims, free from reasons for resentment, grudges, and heart diseases. The highest level of brotherhood is altruism, and its lowest level is having a pure heart.
Islam has emphasized purifying a Muslim's heart from its diseases and making it the focus of Allah's attention. Allah says: "The Day when there will not benefit [anyone] wealth or children. But only one who comes to Allah with a sound heart." (Surah Ash-Shu'ara, 88-89).
Among the blessings of Allah on the Muslim community is that He made them characterized by solidarity and affection. He says: "And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you—when you were enemies, and He brought your hearts together and you became, by His favor, brothers." (Surah Al-Imran, 103).
The Prophet Muhammad (peace be upon him) also emphasized brotherhood among Muslims: " Do not harbour grudge against one another, nor jealousy, nor enmity; and do not show your backs to one another; and become as fellow brothers and slaves of Allah. It is not lawful for a Muslim to avoid speaking with his brother beyond three days." (Bukhari). When asked about the best of people, the Prophet (peace be upon him) said: " Everyone who is pure of heart and sincere in speech." They said: "Sincere in speech, we know what this is, but what is pure of heart?" He said: "It is (the heart) that is pious and pure, with no sin, injustice, rancor or envy in it." (Sunan Ibn Majah).
2. Remembrance of Allah:
The worship of remembrance (Dhikr) is one of the most important and easiest acts of worship, bringing peace to the heart: "Unquestionably, by the remembrance of Allah hearts are assured." (Surah Ar-Ra’d, 28). It renews faith and causes the servant to be mentioned in the heavens. Allah says: "So remember Me; I will remember you. And be grateful to Me and do not deny Me." (Surah Al-Baqarah, 152). Allah praises those who remember Him abundantly and promises them a great reward: "And the men who remember Allah often and the women who do so—Allah has prepared for them forgiveness and a great reward." (Surah Al-Ahzab, 35).
The Prophet (peace be upon him) described it as one of the best acts of worship: "Shall I not inform you of the best of your actions which are the purest to your Rubb, which exalt you to the high ranks, which are more efficacious than spending gold and silver (in charity), and better for you than you should encounter your enemies whom you will smite their necks and they will smite your necks?" They said: " Certainly." He said: "Remembrance of Allah, the Exalted." (Ahmad and At-Tirmidhi).
3. Love for the Sake of Allah:
One of the sources of happiness is knowing that Allah has chosen you to be among those who will be shaded by His Throne. In the Hadith of the seven whom Allah will shade in His shade on the Day when there is no shade but His, the Prophet (peace be upon him) mentioned: "Two persons who love and meet each other and depart from each other for the sake of Allah." (Bukhari and Muslim). When a Muslim's soul is purified and they hold only good feelings for other Muslims, they attain inner peace and a clear conscience. Allah will call out to those who loved each other for His sake on the Day of Judgment, distinguishing them from other believers. Abu Huraira (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said: "On the Day of Resurrection, Allah, the Exalted, will say: 'Where are those who have mutual love for the sake of My Glory? Today I shall shelter them in My Shade when there will be no shade except Mine'" (Muslim).
Loving for the sake of Allah leaves a sweetness in the heart that only the lover feels. Anas (may Allah be pleased with him) reported that the Prophet (peace be upon him) said: "There are three qualities that whoever has them will taste the sweetness of faith: to love Allah and His Messenger more than anything else, to love a slave (of Allah) only for (the sake of) Allah; and to abhor returning to infidelity after Allah has saved him from it as he would abhor to be thrown into the fire (of Hell)." (Bukhari and Muslim).
Every companion on the Day of Judgment will be an enemy to his companion except those whose hearts were purified from every love except the love for Allah. Allah says: "Close friends, that Day, will be enemies to each other, except for the righteous." (Surah Az-Zukhruf, 67).
4. Contentment and Submission to the Decree of Allah:
Contentment is one of the most important acts of worship of the heart, indicating the servant's love for their Lord, their contentment with Him, and their surrender to Him. The driving force behind the believer's heart and actions comes from the words of Allah: "Say, 'Never will we be struck except by what Allah has decreed for us; He is our protector.' And upon Allah let the believers rely." (Surah At-Tawbah, 51). The believer also relies on the understanding of the Hadith of the Prophet (peace be upon him) when he said to Abdullah bin Abbas: "O boy! I will instruct you in some matters. Be watchful of Allah (Commandments of Allah), He will preserve you. Safeguard His Rights, He will be ever with you. If you beg, beg of Him Alone; and if you need assistance, supplicate to Allah Alone for help. And remember that if all the people gather to benefit you, they will not be able to benefit you except that which Allah had foreordained (for you); and if all of them gather to do harm to you, they will not be able to afflict you with anything other than that which Allah had pre-destined against you. The pens had been lifted and the ink had dried up." (At-Tirmidhi).
When the driving force is faith, it brings peace to the heart and happiness with all of Allah's gifts, regardless of their apparent form, because the believer trusts Allah.
5. Prayer:
Prayer is a connection between the servant and their Lord, encompassing many acts of worship. It includes remembrance, fasting, pilgrimage, and glorification. No other act of worship combines this amount of worship except prayer. It is the key to success and salvation. Allah says: "Certainly will the believers have succeeded. They who are during their prayer humbly submissive." (Surah Al-Mu’minun, 1-2). He also describes the happy men: "Men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah." (Surah An-Nur, 37).
How could one not be happy when they pray Fajr in congregation or on time for women, knowing they are under Allah's protection and care when they read the Hadith of the Prophet (peace be upon him): "When anyone offers the Fajr (dawn) prayer, in congregation, he is in the Protection of Allah. So let not Allah call him to account, withdrawing, in any respect, His Protection. Because, He will get hold of him and throw him down on his face in the Hell-fire." (Muslim). Allah's protection means His promise of care and guardianship.
How could the heart of a believer not be happy when they perform ablution and pray two rak’ahs, knowing they are promised Paradise when they read the Hadith of the Prophet (peace be upon him): "Any one performs ablution and performs the ablution perfectly and then offers two rak’ahs of prayers concentrating on them with his heart and face but paradise will necessarily fall to his lot." (Muslim).
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Recently, American activist Tygee Berry announced his conversion to Islam at the Sultan Ahmed Mosque in Istanbul while participating in a protest against the genocide in Gaza.
Berry appeared in a widely circulated video, where he was seen reciting the Shahada, embracing Islam.
It is worth noting that Berry is a member of the American "Pink Code" movement, and he and his wife have been actively defending the Palestinian cause for years. The American activist came to Istanbul to participate in the "Freedom Flotilla," which is set to sail soon from Turkey to Gaza in an attempt to break the blockade imposed by the occupation.
French Coach
In Algeria, French coach Patrice Beaumelle (46 years old), the coach of the Mouloudia Alger football team, embraced Islam because of Gaza.
The Algerian newspaper "El Bilad" posted a video on the platform "X," showing Beaumelle at the "Jinan El Mabrouk" mosque in Algeria, announcing his conversion to Islam and changing his name to Amir.
In the same video, the sheikh who welcomed Patrice Beaumelle stated that the reason for his conversion was the events in Gaza, which led him to inquire about Islam, eventually leading him to embrace it.
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As the new school year approaches across various educational stages in many Arab countries, families prepare to embark on a new journey of effort and diligence with their children to acquire knowledge, study, and achieve the highest grades in pursuit of a better future.
Given the long summer vacation (3 to 4 months), a child or student needs motivational factors to ensure their psychological, mental, and physical readiness before the school year begins. This can be achieved through the following:
1. Psychological Preparation: Begin by helping children transition away from the habits they developed during the vacation, such as staying up late, using phones and social media for extended periods, and wasting time on leisure activities. These habits should be curbed at least a week or ten days before school starts to improve the student's ability to adjust to the school routine.
2. Engage in Conversations: Educational experts recommend talking with children about the upcoming school year, sparking enthusiasm within them for the new academic stage. Discuss their aspirations for the new year and their plans with classmates and teachers. Encourage them to start communicating with their peers and teachers, perhaps to organize a start-of-year party or plan student activities after the summer.
3. Early Rising: Waking up early is an important and necessary part of preparing the student both mentally and physically for school. Reintroduce family traditions like having breakfast together, engaging in physical exercise, and dedicating an hour to reading to refresh memory and gain new knowledge, which will give the student a sense of confidence as they face a new educational marathon.
4. Academic Preparation: Students should begin familiarizing themselves with the new subjects they will be studying and get a sense of the content. Watching educational videos related to these subjects can be helpful. They might also start taking lessons in a subject they find difficult or in which they need to improve their performance compared to the previous year.
5. Organizing Study Space: Arranging the study area or their personal room, setting up their library, and preparing school supplies, bags, and uniforms can psychologically and mentally prepare the child for the new school year. This can foster a spirit of enthusiasm and happiness, provided that distractions like TV and video games are avoided in the study area.
6. Time Management: Encourage the child to organize their time and create a study schedule that includes time for Quran reading, physical activity, and sufficient sleep, along with a weekly day off to meet relatives and friends, pursue hobbies, or go out for leisure. This refreshes and revitalizes them.
7. Setting Goals: It is important for the student to set a goal or several academic goals, such as being among the top students in their class or school, depending on their abilities, achieving high marks in a particular subject, improving their skills and abilities, participating in school competitions, and striving for the ideal student award. These small or large goals can drive them toward success and achievement.
8. Healthy Eating: Doctors recommend consuming healthy food and ensuring a nutritious breakfast rich in minerals and vitamins, such as eggs, milk, fruits, and fresh vegetables. A healthy breakfast improves cognitive performance, positively impacting school performance. Avoid fatty foods, fast food, and soft drinks as they weaken the immune system and contribute to obesity and diabetes.
9. School Familiarization: It is advisable to take your child to school before the school year begins, especially if they are attending for the first time or transitioning to a new educational stage. Explore the school's features and geographic location with them. If possible, introduce them to their teachers to help them feel confident and supported by you, as well as psychologically comfortable and familiar with the new environment.
10. Open Dialogue: Engage in conversation with your child, ask them about their needs, and let them talk about what they like or dislike about school. Try to understand their needs, listen to their memories from last year, and ask what they plan for the new year. Who are their favorite teachers and why? What activities do they enjoy during school hours? What are their plans for the new year? This approach strengthens their self-confidence and sense of appreciation from those around them.
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Palestinian resistance began to pose a significant and strategic challenge to the Zionist occupying state since the outbreak of the First Palestinian Intifada in 1987. This was followed by events that required the evolution of resistance both tactically and militarily. "Al-Aqsa Intifada" in 2000 saw a major development in Palestinian resistance from a military standpoint, as it faced the Zionist war machine which began using fighter planes, military tanks, and artillery. This led the resistance to develop advanced military means to confront the new Zionist war machine.
Palestinian resistance was not a product of the "Stone Intifada" in 1987 or "Al-Aqsa Intifada" in 2000. It preceded these events with popular resistance led by Sheikh Izz ad-Din al-Qassam in 1936, and the Palestinian popular resistance led by Sheikh Abdul Qadir al-Husseini in 1947 against the British. Additionally, there was Palestinian popular resistance and the revolution of the people against the Zionist occupation, its massacres against Palestinians, and the "Nakba" in 1948, which resulted in the occupation of Palestinian land and the displacement of its inhabitants.
This resistance, with all its components, goals, and objectives, is both a right and a duty. It is a means to achieve the Palestinian people's goals of liberating their usurped land and determining their destiny, just like other nations that have struggled and resisted occupation until they achieved their freedom. For this to be possible, it must embody a vision, implement a strategy, and be under leadership that prioritizes achieving unity and the necessity of working towards it. The strategy must be capable of being employed in the context of the open battle with the Zionist occupation, which becomes more intense the longer the occupation lasts. This requires mobilizing all resources towards achieving its national and legitimate goals.
Gaza represented a Unique Human Phenomenon and an Iconic Model of Palestinian Resistance
Whether through rounds of fighting or wars with the Zionist occupying state, Gaza has become a unique and globally significant event in terms of its impact and the reactions to it. Gaza has exemplified a legendary model of Palestinian resistance against the Zionist, Western colonial, and racist settler project, addressing global conscience and human sentiment in a distinctive way amid the noise of Zionist hegemony, the strict deterrence of Arab regimes, and the fragmentation of Arab solidarity with the Palestinian cause and its people.
International Charters
Moreover, there is the Arab rush, accompanied by the American stick, to avoid criticizing the occupying state or engaging in normalization with it. Instead, they encourage normalization, flexibility, and alignment with it to avoid its consequences, often at the expense of Arab rights in Palestine. They ignore the role of the occupying state in killing the Palestinian people, displacing them through massacres, and showing no regard for Palestinian rights or respect for international humanitarian law, while demonizing the resistance that is protected by international laws that disappear when it comes to the Zionist occupying state, which enjoys Western-American international cover.
While international charters and UN resolutions guarantee the Palestinian people's right to resistance by all means, including armed resistance, these charters put the West in an awkward position. They boast of being defenders of the law while denying the Palestinians their legitimate right and turning a blind eye to the war crimes committed by the occupying state against Palestinians, both leadership and people, who continuously affirm the legitimacy of their defense of their land, including armed resistance. They have this right not only from an ethical standpoint but also from the perspective of international law and UN resolutions, as stated in Article 2 of the Declaration of the Rights of Man and Citizen, issued on August 26, 1789, which states that "Resistance to oppression is a fundamental right, and Palestinians have the right to demand it."
On the other hand, the right to self-determination is a fixed right in international law and a fundamental principle in the UN Charter. According to its Resolution No. (1514) on December 14, 1960, for the Declaration on the Granting of Independence, it is explicitly stated that "All peoples have the right to self-determination. By virtue of that right, they freely determine their political status and freely pursue their economic, social, and cultural development."
This right includes the Palestinian cause, as affirmed by UN Resolution (3236) on November 22, 1974, which states that the UN "recognizes the right of the Palestinian people to regain their rights by all means in accordance with the purposes and principles of the UN Charter, and calls upon all states and international organizations to support the Palestinian people in their struggle to regain their rights in accordance with the Charter."
Bases of Resistance for Liberation
Palestinian resistance for liberation is based on several foundations. First: The ideological and religious conviction related to the material, moral, and military preparation to reclaim the land and expel the occupier, based on the Quranic verse: “And prepare against them whatever you are able of power and steeds of war by which you may terrify the enemy of Allah and your enemy” (Surah Al-Anfal: 60).
Second: Emulating the liberatory model achieved by Arab peoples who resisted British and French colonialism until they achieved their freedom, regained their land and dignity. Without resistance, they would not have achieved the honor, dignity, and freedom they desired.
Resistance as a Means to Achieve the Palestinian People's Goals of Liberating Their Usurped Land
Third: Adherence to the established right guaranteed by international norms and laws that protect the rights of peoples to resist colonization for liberation and self-determination, even if those laws and balances are skewed in favor of the occupying state, supported by the US, which blocks all laws in its favor in the Security Council and the UN, or rushes to support, protect, and use force and deterrence against any Arab or Islamic countries opposing it that support the Palestinian cause.
While the occupying state receives all material and moral support from its strategic ally, the US, and generally from Western Europe, Palestinian resistance faces numerous challenges. These include hostility from some Arab regimes that consider it terrorism and a burden on the Palestinian people, forgetting that Jews only understand the language of power and that their most notable traits are treachery and lack of fidelity to promises and agreements. Their relationship with Arabs is based on interests, without ignoring hostility.
Additionally, the Arab regimes' failure to support and assist the resistance axis in Palestine—politically and materially—has resulted in attempts by many Arab regimes to label Palestinian resistance as "terrorism," stripping it of its right to self-defense against the occupier, and considering it a violation of the occupying state's rights. They have frozen all sources of support, fought all who support it materially, banned all institutions providing support, and pursued anyone who politically or materially supports it, freezing their financial accounts.
Despite previous issues, Palestinian resistance remains the banner of the Palestinian people in defending their just cause and the spearhead in the Arab-Zionist conflict equation. Even though some Arab nationals and partners in blood and goals have betrayed it, the resistance has always understood that "no one can replace your own skin" and that only the rightful owners will reclaim the land, even if it costs them rivers of blood, which will be the hallmark of victory and the dawn of liberation “And [they] say, 'When is that?' Say, 'Perhaps it will be soon'” (Surah Al-Isra: 51).
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It is evident to every sensible person that theoretical study requires practical application to test its validity. It is also evident that practical implementation based on randomness and deliberate neglect of theoretical principles and original scientific studies does not lead to safety and success, but rather to destruction and ruin.
In the field of judicial reform, theoretical foundations should be supplemented with practical duties that contribute to achieving the desired outcome. Some of the practical duties for reforming the judiciary are as follows (1):
1. Regulating Laws and Judicial Rulings:
Practical reform of the judicial system requires amending some existing laws and enacting new laws that align with Islamic Sharia. This task requires the concerted efforts of judges and addressing family problems, divorce dilemmas, alimony issues, and inheritance crises. It involves consulting the opinions of jurists from all schools of thought to choose what is best for people with deep insight into the secrets of legislation.
Additionally, organizing Sharia courts from a legal and systematic perspective can greatly alleviate the hardships and complexities people face due to the rigidity of some texts and the complexity of litigation procedures.
Regulating judicial rulings requires enhancing the practical efficiency of judges through court inspections. This can be achieved by requiring each court to submit a monthly summary of each case and the court's ruling. These summaries should be reviewed by a higher committee to verify correctness and review any errors. Judges should be provided with feedback and guidance on how to handle similar cases in the future.
2. Reconciliation Between Disputants:
Reconciliation between disputants before issuing judgments helps regulate the judicial system, based on Allah's saying: "And if it returns, then make settlement between them in justice" (Al-Hujurat: 9). If two Muslims or groups fight, the leader should reconcile between them according to the Book of Allah and with good advice and removing doubts.
The divine law for resolving marital disputes relies on reconciliation, as Allah says: "And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, Allah will cause it between them. Indeed, Allah is ever Knowing and Acquainted [with all things]" (An-Nisa: 35).
Imam Muhammad Abduh advised his student Muhammad Al-Maraghi before his travel to Sudan to take up a judicial position in 1904, saying: "I advise you to be more of a guide to the people than a judge. If you can resolve disputes with reconciliation, do not resort to judgment, for judgments cut off relations between families, while reconciliation heals and mends wounds (2)." Therefore, reform in the judicial system does not rely solely on issuing correct judgments but also extends to guiding disputants towards what is beneficial and good.
3. Ease in Issuing Fatwas:
Ease in issuing fatwas is an important practical means for reforming the judicial system because it contributes to alleviating people's hardships. The rules established by jurists were meant for the benefit of humanity and to regulate their mutual relationships. Therefore, they should cater to necessity and aim to relieve people's hardships. Judges should rule according to texts that alleviate people's burdens, as Islam advocates ease, not hardship. Allah says: "Allah intends for you ease and does not intend for you hardship" (Al-Baqarah: 185) and "And Allah wants to lighten for you [your difficulties]; and mankind was created weak." (An-Nisa: 28).
The Prophet (peace be upon him) sent Mu'adh and Abu Musa to Yemen and instructed them: "Make things easy and do not make them difficult; gladden and do not scare; comply with one another and do not disagree." (3) This hadith emphasizes ease and gentleness.
Therefore, Islamic jurisprudence principles are based on ease and removing hardships (4). A mufti should search for everything in the jurists' opinions that promotes ease for people, and a judge should choose the opinions that serve people's interests and alleviate their hardships.
Some jurists even allowed judges to apply a weak opinion in the jurisprudential school when necessity is confirmed, provided that the purpose is not to follow desires or worldly gains (5). This encourages considering people's circumstances and being gentle and easy in judicial rulings.
4. Islamic Example in Judicial Practices:
Undoubtedly, leading by example and behavior has a greater impact and stronger argument than mere words. The condition of one individual serving as a role model in a group of a hundred has more influence than a hundred speakers addressing one person.
Judicial reform is only halfway complete with legal reforms; the other half lies with the judge's integrity. The judge must understand the facts accurately, weigh the evidence, and avoid delaying justice. He must instill confidence in people and make them accept his rulings, even if they are against them, by maintaining good conduct and avoiding suspicions (6).
This emphasizes that laws alone are not enough to build people's trust in the judiciary. The judge's integrity, impartiality, and reputation for fairness are crucial for gaining public confidence in judicial rulings.
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(1) Principles of Judicial System Reform: Dr. Ramadan Hameda Muhammad, p. 18.
(2) Al-Maraghi, Sheikh of Al-Azhar: Muhammad Kurd Ali, p. 299.
(3) Agreed upon, narrated by Imam Al-Bukhari (4086) and Muslim (1733).
(4) Al-Muwafaqat: Al-Shatibi (1/520).
(5) Ijtihad in Islam, p. 39.
(6) Islamic Renaissance in the Lives of its Contemporary Figures: Dr. Muhammad Rajab Al-Bayoumi (1/427).
Among the most important deeds that a Muslim should perform throughout his life is to prepare well for the Day of Judgment. This happens through good planning for worship and making the most of the seasons of obedience in the best possible way. Good planning for worshiping Allah at the beginning of a new Hijri year will fill his record of deeds with actions that will testify for him. From this perspective, a Muslim should undertake several actions that help him achieve his desired goal at the beginning of the new Hijri year, including:
1. Intention:
One of the most important things that a servant should care about before starting any work is to purify his intention for Allah Almighty. The reward is linked to intentions. The Messenger of Allah (peace be upon him) said: "Deeds are to be judged only by intentions, and a man will have only what he intended." If the servant intends to draw closer to Allah through his ordinary actions, such as eating and sleeping, he will be rewarded. Thus, intention can result in mountains of good deeds from simple daily habits.
2. Determination:
Determination is needed for the servant to take the path of truth and remain steadfast on it, whether in his intention or actions. As mentioned in the words of the Prophet (peace be upon him): "O Allah, I seek refuge in You from the difficulties of the journey, and from returning in great sadness, and from loss after increase." It is part of the prophetic guidance to seek refuge in Allah from deviating from the truth after adhering to it and from going astray after being guided.
3. Knowledge:
Despite the great importance of knowledge, and that it comes before action as Allah said: "So know, [O Muhammad], that there is no deity except Allah and ask forgiveness for your sin" (Muhammad: 19), many people neglect it. A person's knowledge of the value of things enables him to prioritize them and set clear goals.
4. Reflection:
The one who is aware of the great purposes of creation is the one who considers the passage of time and fears that a moment might pass without earning a good deed, let alone wasting it in sins. What loss is greater than being heedless of the passage of time and the approach of death while the soul does not care about the passage of time!
5. Perseverance:
A person might be discouraged by the failure of previous plans, but he should seek Allah's help and persevere. Allah is Generous and does not tire until people tire. In the divine narration, Allah says: "… And if he draws near to Me an arm's length, I draw near to him a cubit, and if he draws near to Me a cubit, I draw near to him a fathom. And if he comes to Me walking, I come to him at speed." Therefore, a Muslim should not tire of perseverance until Allah grants him success.
6. Setting a Plan:
This stage is a result of the previous ones. After completing the previous steps, a Muslim should sit quietly and write down all his goals and what he will strive to develop in himself or achieve in various fields. He should then refine these goals, ensure they are prioritized according to their importance to him, and set a plan for implementation.
He should ensure that the plan is suitable for his nature and not beyond his capacity, so it does not become difficult for him to implement and thus abandon it. He should adopt the principle mentioned by the Prophet (peace be upon him) when asked: "Which acts are most pleasing to Allah?" He replied: "That which is done continuously, even if it is small." It is better for a servant to persist in small deeds than to start and not be consistent, then become frustrated and give up trying.
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The comprehensive concept of reliance on Allah (tawakkul) has long occupied the minds of scholars and their fatwas due to the confusion some people have between reliance (tawakkul) and neglecting the means, and between true reliance on Allah by taking the necessary means with physical efforts while attaching one's heart entirely to Allah. In times when the Muslim Ummah faces critical challenges, there is a need to return to correcting divine concepts and Islamic ethics to restore its former glory. This cannot be achieved except by returning to the true religion, including the virtue of tawakkul.
In language, tawakkul means entrusting and relying on someone else. In Islamic terminology, it means taking the necessary means both outwardly and inwardly, feeling assured by the One who causes the means, and depending on Him without fear or anxiety while continuing to strive to achieve His pleasure, being content with His decree, and believing that He is the one who benefits and harms. Allah says:
"And whoever fears Allah - He will make for him a way out. And will provide for him from where he does not expect. And whoever relies upon Allah, then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a decreed extent." (Surah At-Talaq 65:2-3).
The Quran and the Sunnah of the Prophet are replete with verses and authentic hadiths that command Muslims to rely on Allah and encourage them to do so, as was commanded to the prophets and messengers before. Therefore, it is obligatory for every Muslim to understand the true meaning of tawakkul according to the Quranic text and the Sunnah of the Prophet Muhammad (peace be upon him).
Firstly: Tawakkul as Allah's Command to All Prophets
The Holy Quran is filled with divine commands for all of God's messengers to rely on Him, stated directly in clear texts. The same command was directed to the Prophet Muhammad (peace be upon him) and to the believers after him. Allah has even made tawakkul a condition and a sign of faith. For instance, Moses (peace be upon him) commanded his followers to rely on Allah when facing the oppressors:
"And Moses said, 'O my people, if you have believed in Allah, then rely upon Him, if you should be Muslims.' So they said, 'Upon Allah do we rely. Our Lord, make us not [objects of] trial for the wrongdoing people.'" (Surah Yunus 10:84-85).
Regarding dissociation from shirk (polytheism) and its adherents, and complete reliance on Allah, Allah says:
"Indeed, 'I have relied upon Allah, my Lord and your Lord. There is no creature but that He holds its forelock. Indeed, my Lord is on a path [that is] straight.'" (Surah Hud 11:56).
Prophet Jacob (peace be upon him) advised his sons to enter Egypt from different gates, relying on Allah:
"And he said, 'O my sons, do not enter from one gate but enter from different gates; and I cannot avail you against [the decree of] Allah at all. The decision is only for Allah; upon Him I have relied, and upon Him let those who would rely [indeed] rely.'" (Surah Yusuf 12:67).
About the prophets' states in their mission and their reliance on Allah, Allah says:
"Their messengers said, 'We are only men like you, but Allah confers favor upon whom He wills of His servants. It has never been for us to bring you evidence except by permission of Allah. And upon Allah let the believers rely. And why should we not rely upon Allah while He has guided us to our [good] ways? And we will surely be patient against whatever harm you should cause us. And upon Allah let those who would rely [indeed] rely.'" (Surah Ibrahim 14:11-12).
Secondly: Tawakkul as the Character of the Prophet Muhammad (peace be upon him)
Concerning the state of our noble Prophet Muhammad (peace be upon him) in the Quran, there are many verses that carry the command and guidance for the Prophet to rely on Allah, praise, and remembrance. Allah says:
"And rely upon the Ever-Living who does not die, and exalt [Allah] with His praise. And sufficient is He to be, with the sins of His servants, Acquainted." (Surah Al-Furqan 25:58). "And rely upon the Exalted in Might, the Merciful." (Surah Ash-Shu'ara 26:217). "So rely upon Allah; indeed, you are upon the clear truth." (Surah An-Naml 27:79). "And rely upon Allah; and sufficient is Allah as Disposer of affairs." (Surah Al-Ahzab 33:3). "And do not obey the disbelievers and the hypocrites but do not harm them, and rely upon Allah. And sufficient is Allah as Disposer of affairs. (Surah Al-Ahzab 33:48).
In praising the Prophet's (peace be upon him) character and instructing him to rely on Allah, Allah says:
"So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him]. If Allah should aid you, no one can overcome you; but if He should forsake you, who is there that can aid you after Him? And upon Allah let the believers rely." (Surah Al-Imran 3:159-160).
In confronting the polytheists with evidence and entrusting the outcome to Allah, Allah says to the Prophet:
"Is not Allah sufficient for His Servant? And [yet] they threaten you with those [they worship] other than Him. And whoever Allah leaves astray - for him there is no guide. And whoever Allah guides. And whoever Allah guides – for him there is no misleader. Is not Allah Exalted in Might and Owner of Retribution? And if you asked them, 'Who created the heavens and the earth?' they would surely say, 'Allah.' Say, 'Then have you considered what you invoke besides Allah? If Allah intended me harm, are they removers of His harm; or if He intended me mercy, are they withholders of His mercy?' Say, 'Sufficient for me is Allah; upon Him [alone] rely the [wise] reliers.'" (Surah Az-Zumar 39:36-38).
In finding peace with Allah's side, His promise, and His companionship, and relying on Him, Allah says:
"And you will remember what I [now] say to you, and I entrust my affair to Allah. Indeed, Allah is Seeing of [His] servants. So Allah protected him from the evils they plotted, and the people of Pharaoh were enveloped by the worst of punishment." (Surah Ghafir 40:44-45).
Ibn Abbas reported that the Messenger of Allah (peace be upon him) used to say: "O God, to Thee I have submitted, in Thee I believe, on Thee I rely, to Thee I turn in repentance, and by Thee I contend. O God, I seek refuge in Thy might, than whom there is no god, lest Thou leadest me into error. Thou art the Living One who dost not die, while jinn and men die." (Muslim).
Thirdly: Tawakkul as the Character of All Believers
Believers need to rely on Allah truly and completely, especially in times of trials and weakness. Alone, a person is weak, but with Allah, they are much stronger. Tawakkul is made a part of their faith, particularly for those who have inherited the mission of the prophets and carry the responsibility of calling to Allah. Allah describes their morals, behavior, attributes, and the results of their reliance:
"Those to whom hypocrites said, 'Indeed, the people have gathered against you, so fear them.' But it [merely] increased them in faith, and they said, 'Sufficient for us is Allah, and [He is] the best Disposer of affairs.' So they returned with favor from Allah and bounty, no harm having touched them. And they pursued the pleasure of Allah, and Allah is the possessor of great bounty." (Surah Al-Imran 3:173-174).
When a believer is forced to face the enemy and fears their oppression, Allah guides His servants to rely on Him properly:
"O you who have believed, remember the favor of Allah upon you when a people determined to extend their hands against you, but He withheld their hands from you; and fear Allah. And upon Allah let the believers rely." (Surah Al-Ma'idah 5:11).
Regarding the description of believers and the condition of their faith, Allah links faith with tawakkul:
"The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely." (Surah Al-Anfal 8:2).
Allah also describes the believers:
"And those who have believed and done righteous deeds - We will surely assign to them of Paradise [lofty] chambers beneath which rivers flow, wherein they will abide eternally. Excellent is the reward of the [righteous] workers- who have been patient and upon their Lord rely. And how many a creature carries not its [own] provision. Allah provides for it and for you. And He is the Hearing, the Knowing." (Surah Al-Ankabut 29:58-60).
Anas reported that the Messenger of Allah (peace be upon him) said: "'In the name of God; I trust in God; there is no might and no power but in God, ' the following will be said to him at that time, 'You are guided, defended and protected. ' The devil will go far from him and another devil will say, 'How can you deal with a man who has been guided, defended and protected?'"
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The most important thing a Muslim must learn in their life is to know Allah, the Exalted, by His names and the attributes they encompass. Here are 7 rules that make it easier for Muslims to understand and comprehend the Beautiful Names of Allah.
First: The Names of Allah are Revelation-Based:
The Names of Allah are revelation-based and cannot be derived through reasoning. Therefore, we must adhere to what is mentioned in the Quran and the Sunnah. Nothing should be added or subtracted because human intellect cannot grasp the names that befit Allah. We must rely on the text, as Allah says: "And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart - about all those [one] will be questioned" (Al-Isra: 36) and "Say, 'My Lord has only forbidden immoralities - what is apparent of them and what is concealed - and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know'" (Al-A'raf: 33). Naming Allah with something He did not name Himself or denying what He named Himself is a violation of His rights, so we must adhere strictly to what is provided in the texts(1).
Second: The Significance of the Beautiful Names:
All the Names of Allah are beautiful, indicating absolute and perfect praise. Each name is derived from its attribute, where the description does not contradict the name, nor does the name contradict the description. Their significance is of three types:
1. Explicit indication when we explain the name with all its meanings.
2. Implicit indication when we explain it with part of its meanings.
3. And the indication of implication (Dalalat al-Ilzam) occurs when we infer from a name other names that are necessary for this name. For example, the name "Ar-Rahman" (The Most Merciful): its indication of mercy and essence is a complete indication (Dalalat al-Mutabaqah), and its indication of one of these attributes is a partial indication (Dalalat at-Tadammun), as it is included within the name. Its indication of other names that are necessary for mercy to exist, such as life, knowledge, will, power, and similar attributes, is an indication of implication (Dalalat al-Ilzam). The latter requires deep thought and reflection, and scholars differ in their understanding of it. The way to understand it is to grasp the word and what it signifies in terms of meaning, understand it well, and then think about what it depends on and cannot exist without. This principle benefits you in all Sharia texts, as all three indications (complete, partial, and implication) are authoritative because they are infallible and definitive (2).
Third: The Meaning of Deviating from the Names of Allah:
And the essence of atheism in this context is deviating from the straight path; either by affirming that someone from the creation shares in these attributes, as with the polytheists who attributed to their gods attributes that are only befitting of Allah. They derived the name "Al-Lat" from "Allah," "Al-'Uzza" from "Al-'Aziz" (the Mighty), and "Manat" from "Al-Mannan" (the Benevolent). Every polytheist who clings to a created being derives for his deity attributes specific to lordship and divinity, justifying his worship. The greatest of those who deviate are the group of the Pantheists, who claim that the Lord is the very being worshipped, thus attributing every praiseworthy or blameworthy name to Allah, exalted is He above what they say. Alternatively, atheism may be by denying Allah’s attributes and affirming names without any real substance, as done by the Jahmites and those who branched out from them, or by outright denial and negation of Allah’s existence, as done by the heretical philosophers. These atheists have deviated from the straight path and have headed towards the paths of hell. (3).
Ibn al-Qayyim said: Allah the Almighty said, "And to Allah belong the best names, so invoke Him by them. And leave those who practice deviation concerning His names. They will be recompensed for what they have been doing" (Al-A'raf: 180). Deviation in His names refers to deviating from their true meanings and realities. One form of this deviation is the “lahd,” which is the niche in the side of a grave that has deviated from the center. Another form is the “mulhid” in religion, who deviates from the truth to falsehood. Ibn Al-Sikkit said that the “mulhid” is someone who deviates from the truth by introducing into it what does not belong. From this, the term “multehad” is derived, which means someone who seeks refuge in something. Allah said, “and never will you find in other than Him a refuge.” (Al-Kahf: 27), meaning anyone you turn to, seek refuge in, or rely on to the exclusion of Allah. The Arabs say “iltahada fulan ila fulan” meaning so-and-so turned to so-and-so.
From this understanding, there are several types of deviation in Allah’s names:
1. Naming idols with His names, such as calling the idol "Lat" derived from "Allah," or "Uzza" from "Al-Aziz," (the Mighty), and their naming of the idol "god." This is true deviation (ilhad), for they have deviated His names to their false idols and deities.
2. Naming Him with inappropriate titles, like the Christians calling Him "Father," or philosophers referring to Him as the "necessary existent by itself," which is not fitting for His majesty.
3. Describing Him with attributes that are far beneath His majesty and sanctity, such as the vile statement of some Jews that He is poor, or the claim that He rested after creating His creation, or the statement, "‘The hand of Allah is chained’." (Al-Ma'idah: 64). and similar statements. Such descriptions are deviation (ilhad) in His names and attributes.
4. Negating the meanings of His names, and denying their realities, such as the claim made by some of the Jahmites and their followers that these are merely abstract words without any attributes or meanings. They might use names like "the All-Hearing," "the All-Seeing," "the Living," "the Merciful," "the Speaker," and "the Willing," but they say that He has no life, no hearing, no sight, no speech, and no will. This is one of the greatest forms of deviation (ilhad) regarding His names and attributes.
Fourth: Enumerating the Beautiful Names of Allah is the Foundation for Knowledge of All Things:
Enumerating and knowing the Beautiful Names of Allah is the foundation for knowledge of everything that is known. All known things are either His creation or command. It is either knowledge of what He has created or knowledge of what He has prescribed. The source of creation and command stems from His Beautiful Names, and they are linked to them as the necessitated is linked to the necessitator. All commands come from His Beautiful Names, which are all good and do not depart from the interests of His servants, compassion, mercy, and kindness towards them by completing them with what He commands and forbids them. Thus, all His commands are beneficial, wise, merciful, and kind because their source is His Beautiful Names, and all His actions do not depart from justice, wisdom, interest, and mercy because their source is His Beautiful Names. There is no discrepancy in His creation, no futility, and He did not create His creation in vain.
Just as everything exists by His creation, the existence of everything else depends on His existence, as the created thing depends on its creator. Similarly, knowing His Names is the foundation for knowing everything else. Knowing and enumerating His Names as they should be for the creation is the foundation for all other knowledge because all known things derive from and are linked to them. Reflect on the issuance of creation and command from His knowledge and wisdom. This is why you do not find any flaw or discrepancy in them because any flaw in what a person commands or does is due to either their ignorance or lack of wisdom. But the Lord, the Exalted, is the All-Knowing, the Wise, so His actions and commands have no flaws, discrepancies, or contradictions (4).
Fifth: All the Names of Allah are Beautiful:
All the Names of Allah are Beautiful; none of them is anything but that. It has been previously mentioned that some of His Names are applied to Him based on His actions, like the Creator, the Provider, the Giver of Life, and the Taker of Life. This indicates that all His actions are purely good without any evil. If He performed evil, a name would be derived from it, and His Names would not all be Beautiful, which is false. Thus, evil is not attributed to Him. It does not enter His attributes, nor does it affect His essence or actions. Evil exists in His creations, which are separate from Him, not in His actions. This is a subtle point missed by many theologians, leading to missteps and misunderstandings. However, Allah guided the people of truth in their disagreements by His will. Allah guides whom He wills to the straight path (5).
Sixth: Some of the Names of Allah are Used Independently and Paired with Others, While Some are Not Used Alone but Only in Pairs:
Some of His Names can be used independently or paired with others, which is the case for most names. For example, "the All-Powerful," "the All-Hearing," "the All-Seeing," "the Mighty," and "the Wise" can be invoked individually or in conjunction with other names. You can say: "O Mighty, O Forbearing," "O Forgiving, O Merciful," and it is appropriate to use each name both individually and in conjunction with others when praising Him or describing Him.
Some names cannot be used individually but must be used in conjunction with their opposites, such as "the Withholder," "the Harmful," and "the Avenger." It is not permissible to use these names alone without their counterparts, as they are associated with "the Bestower," "the Beneficial," "the Pardoner," and so on. For example, "the Bestower" is coupled with "the Withholder," "the Beneficial" with "the Harmful," "the Pardoner" with "the Avenger," and "the Exalter" with "the Humiliator." The completeness of each name is in its conjunction with its opposite, because it signifies that He is unique in lordship, creation, and management of creation through giving, withholding, benefiting, harming, pardoning, and avenging. Simply invoking names like "the Withholder," "the Avenger," and "the Harmful" without their counterparts is not appropriate.
These paired names function like a single name where the separation of some parts from others is not permissible. Although they are multiple names, they are treated like a single name and are only used in conjunction. Therefore, if you say: "O Humiliator," "O Harmful," "O Withholder," and describe Him in such a way, you are not praising or glorifying Him until you mention their counterparts. (6).
Seventh: Some of the Beautiful Names of Allah Indicate Multiple Attributes:
Imam Ibn al-Qayyim said: Some of the Beautiful Names of Allah indicate multiple attributes. Such names encompass all those attributes, just as a name indicating a single attribute would. Examples include His names "The Magnificent," "The Glorious," and "The Eternal Refuge." Ibn Abbas said, as narrated by Ibn Abi Hatim in his Tafsir: "The Eternal Refuge" means the master who has reached the pinnacle of nobility, the noble who has reached the pinnacle of honor, the great who has reached the pinnacle of greatness, the forbearing who has reached the pinnacle of forbearance, the all-knowing who has reached the pinnacle of knowledge, the wise who has reached the pinnacle of wisdom. He is the one who has reached the pinnacle in all types of nobility and mastery, and this is Allah, exalted be He. These attributes are not fitting for anyone but Him. No one is equivalent to Him, and nothing is like Him. Glory be to Allah, the One, the Conqueror. This is a subtle point missed by many who have engaged in interpreting the Beautiful Names, as they interpret the name without its full meaning, diminishing its significance without realizing it. Whoever does not comprehend this has deprived the greatest name of its right and diminished its meaning. Reflect on this(7).
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(1) Al-Qawa'id Al-Muthla fi Sifat Allah wa Asma'ihi Al-Husna by Sheikh Muhammad bin Saleh Al-Uthaymeen, p.13. See also: Bada'i' Al-Fawa'id by Ibn Al-Qayyim (1/162).
(2) Tawdih Al-Kafiyah Al-Shafiyah by Sheikh Abdulrahman bin Nasir Al-Sa'di, p.132.
(3) Sharh Asma' Allah Al-Husna fi Dhaw' Al-Kitab wa Al-Sunnah, p.26.
(4) Bada'i' Al-Fawa'id by Ibn Al-Qayyim (1/163).
(5) Ibid.
(6) Ibid (1/167).
(7) Sharh Asma' Allah Al-Husna fi Dhaw' Al-Kitab wa Al-Sunnah, p.36.