Atheism has emerged as a dangerous phenomenon threatening the Arab and Islamic social fabric on both familial and societal levels, especially over the past decade.

Whereas atheists or those doubting the Muslim creed used to hide their inclinations for fear of criticism and social rejection, they now openly express their beliefs through social media channels and even find channels on TV to explain their new creed and even actively promote it. They now have platforms and other names such as “enlightened thinkers,” where they present their corrupt ideas and find followers, supporters, and defenders despite their weak arguments and lack of logical foundations.

Despite the boldness of some in admitting their atheism, the fear of societal judgment and blame or intellectual persecution makes some conceal their beliefs from people, especially family and close friends. Therefore, it is difficult, despite the increasing number of followers on major atheist pages, to provide a close record of their actual number, especially in the Gulf region where religion is an integral part of the culture, and most Arab and Islamic customs and traditions remain a source of pride among them.

The modern atheism that they promote, which denies the existence of a creator and sustainer of this universe, is a novel concept and not as old as humanity itself. The prophets were sent to people who believed in multiple deities to correct those false beliefs and spread the idea of pure monotheism; the oneness of divinity and lordship. Allah alone deserves worship without any partner, and He is the Creator, Sustainer, Giver of life and death. Allah created man with a sound nature and placed within his heart the need to worship a strong, capable Creator to turn to in times of need. Man alone is weak and cannot bear the idea of his existence in the universe without that power to rely on in times of weakness and need, when he cannot solve his problems alone.

Allah accurately describes the psyche of the atheist who, by nature, believes in the existence of a deity: “And they rejected them, while their [inner] selves were convinced thereof, out of injustice and haughtiness.” (An-Naml: 14)

It is arrogance, stubbornness, and an escape from the divine obligation of worship, responsibility, ethics, and commitment that are the ailments of all forms of disbelief, whether disbelief in Allah, denial of religions while believing in a supreme power, denial of certain religious legislations such as Salah, Zakat, or fasting, or prohibiting adultery and intoxicants, or evading jihad when obligatory.

Reasons for Atheism Becoming a Phenomenon

Family Upbringing:

The family represents the primary source for shaping children's culture. The stronger the family's cohesion and each member's fulfillment of their responsibility towards the others based on divine duty, the stronger the resistance against any external influences that aim to change the Ummah's culture and dissolve youth into foreign cultures. This role extends to educational institutions such as mosques, schools, and universities. The Arab family has relinquished much of its educational role when mothers left to work at the expense of raising their children, monitoring them, and nurturing their minds, hearts, and ideas.

Globalization:

Young people and children are the most affected by globalization and Western cultures due to their exposure to all means of social media and electronic games, which are among the most important tools of globalization to spread its identity, especially in the Islamic world. Those who use these means are essentially non-believers who strive to spread their atheistic ideas, which they consider a great guarantee for continued Western dominance.

This even extends to children's cartoons, some of which are famous in our countries, where families surrender to occupying their children's time and distracting them from busy mothers. An example of this is the famous series “Tinker Bell,” produced by Walt Disney, which portrays fairies as responsible for changing the seasons and managing the movement of the universe. Thus, globalization is a primary reason for spreading atheistic thought amid family absence.

Education:

Education also plays a fundamental role in spreading atheism, especially since religious curricula at different stages are not enough to face a thought whose proponents exert great effort and use various attractive means to control young minds. Public education in Muslim countries is a strong factor for receiving any incoming thought that satisfies the mind and heart.

Another problem with the Arab education system, largely derived from the secular West, is that the curriculum offered to both genders is the same, although the roles assigned to each are different. Here lies the role of the scholars and governments of the Ummah to create shared subjects for study and then specialized subjects for each gender of males and females to satisfy each according to their nature created by Allah, preparing the girl to be the mother of the future, responsible for nurturing men.

Media:

Media is one of the most important and dangerous tools influencing the shaping of public opinion. Anything the media focuses on creates public opinion, and its repetition forms the culture of society, especially if the moral value, belief, or concept is presented in an attractive artistic form to the youth of the Ummah.

Controversial satellite channels have multiplied, presenting forms of art that carry concepts completely contrary to the Ummah's heritage, traditions, and beliefs. Second marriages have become betrayal, atheism has become enlightenment, and deviating from fixed values has become progress.

Most artistic works are superficial, undermining religious moral values, not to mention contaminated programs aired around the clock featuring so-called intellectuals who are, in fact, contaminated with globalization's filth, serving it knowingly or unknowingly.

How Can Islamic Culture Contribute to Combating Atheism?

Atheism revolves in an endless loop around desires, misconceptions, and the false freedom to do whatever one wants to satisfy one's urges without divine or human oversight. These ideas appeal to some youth who have lost their identity due to the loss of a safe family haven.

Combating atheism revolves around confronting foreign culture and conducting a selection process that aligns with the principles of our Islamic religion. Despite the apparent strength of Western culture today, which includes beliefs that contradict religion, the strength of Islam is immense, with various sources encompassing all aspects of human life. It guarantees immense success if fully embraced, encompassing economic, political, and social life, both externally and internally—a complete, comprehensive, renewed, and flexible system suitable for every age without compromising its constants.

A Muslim with a sound creed does not fear confronting any incoming thought, but the fear is for children without proper care. Hence, institutions should be established to create educational satellite channels, develop pages to present Islam correctly, activate the role of mosques, find solutions for working mothers to dedicate themselves to raising their children, and supplement the educational content in schools with suitable materials to prepare mothers and fathers.

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Islam focuses greatly on purity and cleanliness, encouraging both spiritual and physical forms of cleanliness. Spiritual purity involves cleansing from shirk (associating partners with Allah) and sins, while physical purity involves removing impurities and filth. Allah has prescribed rituals such as ghusl (full-body cleansing) to maintain individual’s purification from both spiritual and physical impurities. Allah says, “Indeed, Allah loves those who are constantly repentant and loves those who purify themselves.” (Al-Baqarah: 222)

Wudu (ablution) is a clear demonstration of Islam's attention to personal hygiene. Salah is not accepted without Wudu, as one must stand before Allah with purified body and soul. This process of purification reminds the believer of the actions performed by their tongue, hands, eyes, ears, and feet that may have displeased Allah, prompting repentance and cleansing from sins before standing in Salah. Allah says, “O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles.” (Al-Ma'idah: 6)

Grayson Brock, an American influencer who had not yet converted to Islam, read the entire Quran in 18 hours. When asked about “what aspects of Islam surprised or resonated with him the most,” he replied that it was Wudu! He was amazed at how wudu was prescribed to keep an individual clean throughout the day. He admitted that even if he did not fully accept Islam, he would continue to practice its rituals because they are designed to improve one's life, protecting it from harms. ⁽¹⁾

Wudu has many virtues that we often forget about. It is a means for the forgiveness of sins and elevation of ranks. Abu Huraira reported that the Prophet Muhammad (peace be upon him) said, “Shall I not tell you something by which Allah effaces the sins and elevates ranks (in Jannah)?” The Companions said; “Certainly, O Messenger of Allah.” He (ﷺ) said, “Performing the Wudu' thoroughly in spite of difficult circumstances.” ⁽²⁾ It also serves as a means for entering Paradise. Umar ibn Al-Khattab reported that the Prophet Muhammad (peace be upon him) said, “If one after performing ablution completely recites the following supplication: (Ash-hadu an la ilaha ill-Allahu wahdahu la sharika lahu, wa ash hadu anna Muhammadan ‘abduhu wa Rasuluhu) ‘I testify that there is no one worthy of worship but Allah, He is Alone and has no partner and Muhammad (ﷺ) is his slave and Messenger’, all the eight gates of Paradise will be opened for him and he may enter through any gate he wishes.” ⁽³⁾

Additionally, Wudu has significant physical and psychological benefits, as demonstrated by modern medical science and studies.

Psychological Effects of Wudu

According to a study published by the Journal of Islamic and Public Health ⁽⁴⁾ at Muhammadiyah University in Yogyakarta, Indonesia, Wudu reduces stress, keeps the mind sharp, instills a sense of calm and tranquility, and reduces anger. Scholars also emphasized its psychological benefits; Imam Al-Shafi'i said, “Whoever keeps his clothes clean, his worries will be lessened, and whoever has a pleasant scent, his intellect will increase.” ⁽⁵⁾ Dr. Muhammad Othman Najati, a pioneer of Islamic psychology, said, “Cold water soothes the blood's agitation caused by anger, and it helps to relieve muscular and nervous tension. Therefore, bathing was used in the past for psychological treatment.”

The Prophet Muhammad (peace be upon him) also encouraged performing wudu before sleep, saying, “No servant retires for the night in a state of purity but that an angel resides with him in his bed. Every time he turns about for an hour, the angel says, 'O Allah, forgive your servant, as he has retired in a state of purity.'” ⁽⁶⁾ Studies have shown that washing the body with water before sleep improves sleep quality. ⁽⁷⁾

Physical Effects of Wudu

1. Activating Blood Circulation

Wudu helps activate blood circulation ⁽⁸⁾ because the blood flow to the hands and feet is weaker due to their distance from the heart. Regularly washing these parts during Wudu helps strengthen them by promoting blood flow. Wudu also maintains the health of nerves and veins, as water helps in the contraction and relaxation of capillaries on the skin's surface, regularly dissolving small blood clots.

2. Cleansing the Nose from Bacteria

The practice of rinsing the nose during wudu cleanses it of germs. ⁽⁹⁾ The accumulation of these germs in the nasal mucus can lead to body poisoning. Regular use of cold water in wudu also helps prevent colds and sinus infections.

3. Protecting the Mouth and Teeth

Rinsing the mouth during wudu removes food residues from the mouth and teeth, preventing gum and mouth inflammation and tooth decay. ⁽¹⁰⁾ A clean mouth helps maintain the health of the heart, digestive system, and kidneys by preventing the entry of food residue toxins, thus strengthening the immune system.

4. Preventing Infectious Diseases

Regular hand washing during wudu kills germs that cause certain infectious diseases, ⁽¹¹⁾ such as intestinal infections. This practice strengthens the body's immunity, as proven by many studies and observed during the COVID-19 pandemic, where all health guidelines emphasized frequent hand washing to prevent the virus.

5. Protecting the Eyes and Reducing Facial Wrinkles

Washing the face with water helps reduce wrinkles and maintain its freshness. It also cleanses the eyes of dust and dirt, protecting them from many diseases, such as conjunctivitis.

6. Preventing Skin Diseases

Regular washing of the skin during Wudu cleanses the sweat glands, maintaining body odor and cleanliness. It prevents skin cancer and protects against fungal infections, especially those between the fingers and toes. According to a study by the Saudi Pharmaceutical Journal, regular Wudu maintains skin cleanliness from bacteria and germs that cause diseases. ⁽¹²⁾

What a great religion Islam is, and what great rituals it has established over 1400 years ago, which modern science has only recently confirmed. Islamic teachings are not just daily practices but a way of life that brings us closer to Allah and provides countless benefits.

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(1) https://www.youtube.com/shorts/4poOYqdxzNg

(2) Narrated by Muslim in Riyad as-Salihin (1030)

(3) Narrated by Muslim in Bulugh al-Maram (57)

(4) The Relationship of Wudu with Psychological and Physical health, by Indonesian Journal of Islam and Public Health.

(5) Persuasion in Solving the Words of Abu Shuja’ - Part 1, by Al-Khatib Al-Sherbini.

(6) Hasan (fair) according to Al-Albani in al-Mu’jam al-Kabīr (13456).

(7) National Institutes of Health.

(8) The Fountain Magazine

(9) Skin care: Historical and contemporary views, by Saudi Pharmaceutical Journal.

(10) Ibid.

(11) Ibid.

(12) Ibid.

Some Muslims imagine that the Prophet Muhammad (ﷺ) is distinguished solely because of his prophethood and infallibility. However, they overlook a very important aspect: the Prophet’s character was distinguished by perfection in several areas due to its alignment with the pure, innate nature that Allah created people with. There are traits in which the Prophet Muhammad (ﷺ) reached the pinnacle of perfection, making him a mercy to the worlds and a guiding light. These include qualities in manners, interactions, good character, and wisdom, which qualify any person to be distinguished. These qualities were all present in the best of creation, the Prophet Muhammad (ﷺ).

Among the testimonies to his impeccable character is his perfection in various clear aspects, both moral and physical, which include:

1. Eloquence and Articulateness:

Allah sent him to a people known for their eloquence and language, and the Prophet Muhammad (ﷺ) was an exemplary figure of eloquence. When his people excelled in the arts of speech, Allah endowed him with the eloquence of the tongue, clarity of expression, and comprehensive words. His speech combined brevity and clarity in few words, without complexity, pretension, roughness, or harshness. His words were few in letters, abundant in meanings, free from artificiality. All of this is a sign of his prophethood.

2. Uprightness and Balance in Life:

An observer of the Prophet’s Seerah will find that he did not deviate in his youth, nor did he submit to his desires or overwhelming lusts. He was the most averse to idolatry, and he designated the month of Ramadan every year to retreat in the cave of Hira to worship, isolating himself from those around him.

3. Moral Perfection:

The ethics of the Prophet Muhammad (ﷺ) were a shining example of moral perfection and commendable actions instilled by Allah in His servants, such as loyalty, chivalry, modesty, and chastity. He was described as the truthful and trustworthy among the Quraysh society. Such a testimony from his people, who fought him after his mission and prophethood, speaks volumes. They never doubted his truthfulness or questioned his trustworthiness. The Arabs adhered to some of the good morals remaining from the Sharia of Ibrahim (peace be upon him). The Prophet Muhammad (ﷺ) was sent to complete and perfect these good morals, as he said in the authentic hadith: “I was sent to perfect good character.”

4. Sound Mind and the Quraysh’s Consensus on His Love:

The Prophet Muhammad (ﷺ) was distinguished by his sound mind and wisdom. The divine message could not have come to anyone other than a person of complete intellect. He grew up with a fully developed mind since his youth, which his grandfather Abdul Muttalib recognized, raising him with the morals of men from a young age. The Quraysh acknowledged his sound mind and wisdom in his youth, inviting him to their meetings. It is narrated that he attended the “Hilf al-Fudul” (Alliance of Virtue) at the house of Abdullah ibn Jad'an.

One instance of his sound mind is that he did not engage in the disputes of the pre-Islamic era. When there was a dispute over who would place the Black Stone, the Quraysh accepted his judgment. He resolved the conflict peacefully, after the people almost fought, by involving all the tribes, and they were satisfied with his judgment, thus ending the disagreement among them.

5. Testimony of His Opponents:

The Prophet Muhammad’s (ﷺ) character was admired by people in the past and present. Urwa ibn Mas’ud al-Thaqafi, while still an idolater and disbeliever, expressed his admiration for the Prophet when he saw the companions’ love for him. He said, “I have visited the kings and seen Caesar, Khosrow, and the Negus, but by Allah, I have never seen a king as venerated by his companions as Muhammad is by his companions. When he commands them, they hasten to comply; enerated when he performs ablution, they almost fight over his ablution water; when he speaks, they lower their voices in his presence, and they do not stare at him out of respect for him.” Not to mention, modern Orientalists have expressed admiration for his character, perfection, and the greatness of his message.

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What kind of person is this who is filled with mercy even for those who differ with him in faith and declare war against him openly and secretly? What human greatness is it that made him almost perish out of compassion for his invitees, as Allah says about him: “Then perhaps you would kill yourself through grief over them, [O Muhammad], if they do not believe in this message, [and] out of sorrow.” (Al-Kahf: 6) And his Lord's truthful words about him: “And We have not sent you, [O Muhammad], except as a mercy to the worlds.” (Al-Anbiya: 107) Allah also said: “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].” (Aal-Imran: 159)

As humans, we understand and realize that a person loves and shows kindness to his own. But for someone to love those who do not share his faith, and he is sent with a message from the Lord of the worlds, to have compassion and mercy for them, to exert effort and grieve over their rejection, that can only come from Muhammad, the Messenger of Allah, peace be upon him.

The Prophet’s Mercy Towards Non-Muslims

Firstly, it should be noted that there are personal qualities of the Prophet, peace be upon him, which naturally qualified him for Allah’s choice as the Seal of the Prophets and Messengers, such as mercy, honesty, trustworthiness, and modesty. There are other qualities that Allah endowed him with to bear His message, including the incident of the chest opening performed by Gabriel during his childhood to remove the Shaitan’s share from him.

The Prophet’s qualities greatly contributed to spreading Islam, but the ultimate credit goes to Allah’s grace and the unique attributes He bestowed upon him.

Mercy was a fundamental principle in the life of the Prophet, peace be upon him. He said, “Allah will not be merciful to those who are not merciful to mankind.” (Reported by Al-Bukhari) Likewise, he showed kindness and served people, saying, “If any Muslim plants any plant and a human being or an animal eats of it, he will be rewarded as if he had given that much in charity.” (Reported by Al-Bukhari) His mercy even extended to animals.

As for his mercy towards non-Muslims, we can mention the following:

1. Praying for Them, Not Against Them: Despite the abuse and harm directed at him and his companions, the Prophet was keen to pray for the non-Muslims. The Jews in Medina would intentionally sneeze in his presence hoping he would say “may Allah have mercy on you” to them. On the day of Thaqif, despite severe harm, he stood with mercy, praying for them.

`Aisha narrated: That she asked the Prophet (ﷺ), “Have you encountered a day harder than the day of the battle) of Uhud?” The Prophet (ﷺ) replied, “Your tribes have troubled me a lot, and the worse trouble was the trouble on the day of 'Aqaba when I presented myself to Ibn `Abd-Yalail bin `Abd-Kulal and he did not respond to my demand. So I departed, overwhelmed with excessive sorrow, and proceeded on, and could not relax till I found myself at Qarnath-Tha-alib where I lifted my head towards the sky to see a cloud shading me unexpectedly. I looked up and saw Gabriel in it. He called me saying, God, the Honoured and Glorious, has heard what thy people have said to thee, and how they have reacted to thy call. And He has sent to thee the angel in charge of the mountains so that thou mayest order him what thou wishest (him to do) with regard to them. The angel in charge of the mountains (then) called out to me, greeted me and said: Muhammad, God has listened to what thy people have said to thee. I am the angel in charge of the mountains, and thy Lord has sent me to thee so that thou mayest order me what thou wishest. If thou wishest that I should bring together the two mountains that stand opposite to each other at the extremities of Mecca to crush them in between, (I would do that). But the Messenger of Allah (may peace he upon him) said to him: I rather hope that God will produce from their descendants such persons as will worship Allah, the One, and will not ascribe partners to Him.” (Reported by Al-Bukhari)

2. Mercy Towards Non-Muslim Women and Children: The Prophet established rules for dealing with the elderly, women, and children during peace and war, which were unprecedented in humanitarian laws. Buraidah ibn Al-Husayb Al-Aslami said: “Whenever the Messenger of Allah (ﷺ) dispatched a commander of an army he would exhort him personally; that he should have Taqwa of Allah, and regarding those of the Muslims who are with him; that he should be good to them. He would say: 'Fight in the Name of Allah and in Allah's curse. Fight those who disbelieve in Allah and fight, do not be treacherous, nor mutilate, nor kill a child.'” (Reported by Muslim)
3. Visiting Their Sick and Persisting in Calling Them to Islam: The Prophet's compassion was such that he visited the sick among the Jews and felt sorry for those who were heading towards Hellfire, urging them to embrace Islam out of mercy for them.

Anas told that when a young Jew who was a servant of the Prophet became ill the Prophet went to visit him and, sitting down by his head, said to him, “Accept Islam.” He looked at his father who was beside him, and he said, “Obey Abul Qasim.” So he accepted Islam, and the Prophet went out saying, “Praise be to God who has saved him from hell.” (Reported by Al-Bukhari)

4. Justice Towards Them: The Prophet never let the disbelievers prevent him from being just and fair. He instructed Muslims to treat them fairly and not harm them unless in retribution for harm done. God’s Messenger said, “If anyone wrongs a man with whom a covenant has been made, or curtails any right of his, or imposes on him more than he can bear, or takes anything from him without his ready agreement, I shall be his adversary on the day of resurrection.” (Reported by Abu Dawood)

Abdullah ibn Amr reported: The Prophet (ﷺ) said, “Whoever killed a person having a treaty with the Muslims, shall not smell the smell of Paradise though its smell is perceived from a distance of forty years.” (Reported by Al-Bukhari).

5. Forgiving Them When Able: Abu Huraira reported: The Prophet (ﷺ) sent some cavalry towards Najd and they brought a man from the tribe of Banu Hanifa who was called Thumama bin Uthal. They fastened him to one of the pillars of the Mosque. The Prophet went to him and said, “What have you got, O Thumama?” He replied, “I have got a good thought, O Muhammad! If you should kill me, you would kill a person who has already killed somebody, and if you should set me free, you would do a favor to one who is grateful, and if you want property, then ask me whatever wealth you want.” He was left till the next day when the Prophet (ﷺ) said to him, “What have you got, Thumama?” He said, “What I told you, i.e. if you set me free, you would do a favor to one who is grateful.” The Prophet (ﷺ) left him till the day after, when he said, “What have you got, O Thumama?” He said, “I have got what I told you.” On that the Prophet (ﷺ) said, “Release Thumama.” So he (i.e. Thumama) went to a garden of date-palm trees near to the Mosque, took a bath and then entered the Mosque and said, “I testify that None has the right to be worshipped except Allah, and also testify that Muhammad is His Apostle! By Allah, O Muhammad! There was no face on the surface of the earth most disliked by me than yours, but now your face has become the most beloved face to me. By Allah, there was no religion most disliked by me than yours, but now it is the most beloved religion to me. By Allah, there was no town most disliked by me than your town, but now it is the most beloved town to me. Your cavalry arrested me (at the time) when I was intending to perform the `Umra. And now what do you think?” The Prophet (ﷺ) gave him good tidings (congratulated him) and ordered him to perform the `Umra. So when he came to Mecca, someone said to him, “You have become a Sabian?” Thumama replied, “No! By Allah, I have embraced Islam with Muhammad, Apostle of Allah. No, by Allah! Not a single grain of wheat will come to you from Yamamah unless the Prophet gives his permission.” (Reported by Al-Bukhari and Muslim)

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A Doctor Healing the Poor
Dr. Abdul Rahman Al-Sumait, a Kuwaiti doctor, dedicated his life to charitable work and Islamic da’wa (preaching) in Africa, spending three decades transforming the lives of its people.

Early Life
Born in Kuwait in 1947, Dr. Abdul Rahman bin Hamoud Al-Sumait grew up deeply religious and passionate about reading. From a young age, he developed a love for acts of charity and goodness.

Dedication to Charitable Work
Before dedicating himself to charity work in Africa, Al-Sumait worked as a specialist doctor in hospitals in Canada, the United Kingdom, and Kuwait.

Founding the Largest Charitable Organization in Africa
Al-Sumait founded “Direct Aid Association” (formerly African Muslims Agency), which has become the largest charitable organization in Africa. Over half a million students study in its educational institutions.

Direct Aid’s Achievements
Direct Aid owns more than four universities and has dug 8,600 wells. Additionally, it has prepared and trained over 4,000 preachers and teachers.

Serving Humanity
In his charitable work, Dr. Al-Sumait did not distinguish between Muslims and non-Muslims; his goal was to serve all of humanity.

His Publications
Dr. Al-Sumait authored several books in which he documented his experiences and observations in Africa. His most notable works include “Labyyak Africa Book” and “Journey of Good in Africa.”

King Faisal Prize
He was awarded the King Faisal International Prize for serving Islam and donated the prize money to establish an educational endowment for Africa.

Over 10 Million Conversions to Islam
Dr. Al-Sumait was instrumental in the conversion of more than 10 million people to Islam in Africa. He left behind a legacy of charitable and preaching projects that continue to serve communities.

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Imam Al-Qurtubi, in his tafsir, reported from Ibn Abbas who said: Abu Jahl said, “When Muhammad recites, yell at his face so he does not know what he says.” Then Allah revealed: “And those who disbelieve say, 'Do not listen to this Qur'an and speak noisily during [the recitation of] it that perhaps you will overcome.'” (Fussilat: 26) Mujahid said: It means to make noise with whistling, clapping, and mixing up speech until it becomes mere talk. Al-Dahhak said: It means to talk excessively so that what he says becomes confused. ⁽¹⁾ This indicates the keenness of the disbelievers to divert people from listening to the Qur'an.

This has always been the practice of the enemies of Islam, whether in the past or the present, where they strive to cause disruption and occupy people with distractions to divert their attention from the Quran. Listening to the Qur'an has great benefits and virtues, as follows:

1. Obeying the Command of Allah: Allah says, “So when the Qur'an is recited, then listen to it and pay attention that you may receive mercy.” (Al-A'raf: 204) This means to listen attentively to understand its ayahs and pay attention to its warnings. ⁽²⁾ Allah describes the believers as those who do not turn a deaf ear to the recitation of the Qur'an, but rather they listen to it and are guided by it: “And those who, when reminded of the verses of their Lord, do not fall upon them deaf and blind.” (Al-Furqan: 73) Allah also describes the people of knowledge with good listening to the Qur'an and being affected by it: “And [it is] a Qur'an 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 the Qur'an increases them in humble submission.” (Al-Isra: 106-109)
2. Following the Example of the Messenger of Allah: The Messenger of Allah (ﷺ) used to listen to the Qur'an and declare his love for it. In Sahih Al-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 said, “Had I known you were listening, I would have beautified my recitation even more.”

In the Musnad of Ahmad, the Messenger of Allah (ﷺ) entered the mosque one night while he was with Abu Bakr and Umar, may Allah be pleased with them. Ibn Mas'ud was praying and reciting Surah An-Nisa. He reached the hundredth verse when 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.” – meaning Abdullah ibn Mas'ud.

In Sahih Al-Bukhari, Abdullah said: The Prophet (ﷺ) said to me, “Recite the Qur'an to me.” I said, “Shall I recite (the Qur'an) to you while it has been revealed to you?” He said, “I like to hear it from others.” Ibn Battal said: It is possible that he wanted to hear it from others so that presenting the Qur'an becomes a Sunnah, and it is possible that he wanted to ponder and understand it, as the listener is better able to reflect, and his soul is more free and active from the reciter, who is preoccupied with reading and its rules. ⁽³⁾

3. Guidance to the Straight Path: Allah confirms that the Qur'an guides to what is most upright, saying, “Indeed, this Qur'an guides to that which is most suitable.” (Al-Isra: 9) He 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 Qur'an clarifies that when the jinn listened to the Qur'an, they declared that it guides to the straight path. Allah says, “And [mention O Muhammad] when We directed to you a few of the jinn, listening to the Qur'an. 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 which guides to the truth and to a straight path.'” (Al-Ahqaf: 29-30)

Some modern studies have confirmed that listening to the Qur'an guides the mind, heart, and body towards goodness, reducing diseases and improving behavior. Allah says, “And We send down of the Qur'an that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.” (Al-Isra: 82)

4. Exposure to Allah's Mercy: Allah points out that listening to the Qur'an brings His mercy and makes the servant deserving of it. He says, “And when the Qur'an is recited, then listen to it and pay attention that you may receive mercy.” (Al-A'raf: 204)
5. Purity and Tranquility of the Heart: Reading the Qur'an and listening to it 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) He also says, “And those who disbelieve say, 'Why was the Qur'an 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) Indeed, listening to the Qur'an brings humility to the heart. Allah says, “If We had sent down this Qur'an 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, they would never get enough of the words of Allah, the Almighty.” ⁽⁴⁾

6. Attaining Multiplied Rewards: Imam Ahmad reported in his Musnad from Abu Huraira that the Messenger of Allah (ﷺ) said: “He who listens to a verse from the Book of Allah, a good deed is written down for him, and He who recites it, it will be a light for him on the day of resurrection.”
7. Increasing Faith: Listening to the Qur'an increases faith. 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 their faith.” (Al-Anfal: 2) This is because they listen to it attentively and prepare their hearts for reflection, thus their faith increases. ⁽⁵⁾
8. A Means of Dawah (Calling to Allah): The Messenger of Allah (ﷺ) was keen for people to hear the Qur'an. The polytheists would sneak out and secretly listen to the Qur'an from him and from Abu Bakr and be affected by it. Allah urges believers to deliver the Qur'an to people so they may hear it. 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)
9.  Protection from Following the Misguided: Allah describes those who do not believe in the Hereafter as being reluctant to listening to the Qur'an. Allah has turned them away and led them astray when they rejected it. He says, “And when you recite the Qur'an, 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 Qur'an, they turn back in aversion. We are most knowing of how they listen to it when they listen to you and [of] when they are in private conversation, when the wrongdoers say, 'You follow not but a man affected by magic.'” (Al-Isra: 45-47) He 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 Qur'an as the worst of creatures: “And be not 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.” (Al-Anfal: 21-23)
10. Salvation from Painful Punishment: Deliberately turning away from listening to the Qur'an and benefiting from its guidance does not only lead to misguidance in this world, but it also leads to punishment in the Hereafter. Allah 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.” (Al-Jathiya: 7-8)

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1. Tafsir al-Qurtubi (15/ 356).
2. , (13/ 344).
3. Fath al-Bari, by Ibn Hajar Al-Asqalani (9/ 117).
4. Virtues of the Companions, by Imam Ahmad Ibn Hanbal (1/ 479).
5. Tafsir As-Sa'di (2/ 188).

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Undoubtedly, love for the Prophet Muhammad ﷺ is an integral part of faith. A Muslim cannot truly belong to this religion without fully realizing the purpose of the two Shahadahs (testimonies): the oneness and submission to the Creator of this universe, Allah the Almighty, and the acknowledgment of the prophethood and messengership of the greatest Prophet, Muhammad ﷺ. An essential aspect of this Shahadah is to love the Prophet ﷺ, to sacrifice for his sake, and to follow his guidance and teachings. One manifestation of this love is to remember his birth ﷺ. Our remembrance of his birth should be practical, driving us to engage in actions that prove this love and enhance our affection for him in our hearts. Among some practical recommendations:

1. Following His Sunnah: Allah says to His believing servants: “So they who have believed in him, honored him, supported him, and followed the light which was sent down with him - it is those who will be the successful.” (Al-A'raf: 157)
2. Accepting His Noble Hadiths: Allah says to His believing servants: “And whatever the Messenger has given you - take; and what he has forbidden you - refrain from.” (Al-Hashr: 7)
3. Revering and Honoring Him: Allah says addressing His chosen Prophet ﷺ and His believing servants: “Indeed, We have sent you as a witness and a bringer of good tidings and a warner. That you [people] may believe in Allah and His Messenger and honor him and respect the Prophet and exalt Allah morning and afternoon.” (Al-Fath: 8-9)
4. Loving Him Over All Others: Anas (may Allah be pleased with him) narrated that the Messenger of Allah ﷺ said: “None of you has believed until I am dearer to him than his son, his father and all the people.” (Al-Bukhari and Muslim)
5. Putting His Sunnah First: Allah says to His believing servants: “O you who have believed, do not raise your voices above the voice of the Prophet or be loud to him in speech like the loudness of some of you to others, lest your deeds become worthless while you perceive not.” (Al-Hujurat: 2) Raising one's voice over his Sunnah is akin to raising one's voice over him ﷺ.
6. Increasing Salutations Upon Him: Allah says to His believing servants: “Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace.” (Al-Ahzab: 56)

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Rabi’ah ibn Ka’b al-Aslami served the Prophet (peace be upon him). It was the Prophet's custom to reciprocate any kindness done to him with an even greater one.

Rabi’ah narrates: The Messenger of Allah (peace be upon him) wanted to reward me for my service to him, so one day he turned to me and said, “O Rabi’ah ibn Ka’b,” I replied, “Here I am responding to you, and at your pleasure, O Messenger of Allah.” He then said, “Ask me [for anything], O Rabi’ah, and I will give it to you.” I thought for a while and then said, “I will think about it, O Messenger of God, and then I will let you know.” He said, “No problem.” At that time, I was a young, poor man with neither family, wealth, nor a home, and I used to take refuge in the mosque along with other poor Muslims.

It occurred to me to ask the Prophet for some worldly good that would save me from poverty and make me like others who had wealth, wife and children. Soon, however, I said: “May you perish Rabi’ah. The world is temporary and will pass away. You have your share of sustenance in it which God has guaranteed and which must come to you. The Prophet, peace be on him, has a place with his Lord and no request would be refused him. Request him therefore, to ask Allah to grant you something of the bounty of the Hereafter.”

I felt pleased and satisfied with this thought. I went to the Prophet and he asked: “What do you say, O Rabi’ah?” “O Messenger of God,” I said, “I ask you to beseech God most High on my behalf to make me your companion in Paradise.” The Prophet (peace be upon him) asked, “Who ordered you to do this, O Rabi’ah?” Rabi’ah replied, “No, by God who sent you with the truth, no one commanded me to do it, but when you said: Ask me, I will give it to you. I thought you are in the rank which you are, I looked at my situation, and I knew that the world will come to an end and is transient, and that I have sustenance that will come to me, so I said: I will ask the Messenger of God (peace be on him) for my afterlife.”

The Prophet (peace be on him) was silent for a while, then said, “Or anything else besides it, O Rabi’ah?” I replied, “No, O Messenger of Allah. That is all (what I require).” He said, “Then help me to achieve this for you by devoting yourself often to prostration.” ⁽¹⁾

This noble incident emphasizes the importance of Sujood to Allah and its great impact on achieving goals and fulfilling dreams.

Sujood has multiple benefits and virtues, which are highlighted as follows:

First: Sujood is Worship to Allah

Allah has commanded us to do Sujood in the Quran, where He says, “O you who have believed, bow and prostrate and worship your Lord and do good - that you may succeed.” (Al-Hajj: 77) He also says, “And of His signs are the night and day and the sun and moon. Do not prostrate to the sun or to the moon, but prostrate to Allah, who created them, if it should be Him that you worship.” (Fussilat: 37) Additionally, He says, “So prostrate to Allah and worship [Him].” (An-Najm: 62) Sujood is thus an independent act of worship to Allah, representing a form of veneration and reverence to the Almighty.

Second: Achieving Closeness to Allah

Muslim recorded in his Sahih that Abu Huraira reported: The Messenger of Allah (peace be upon him) said, “The closest that the slave comes to his Lord is when he is prostrating.”

Third: Remedy for Constricted Hearts

Sujood helps relieve the Muslim's distressed heart. Allah says, “And We already know that your breast is constrained by what they say. So exalt [Allah] with praise of your Lord and be of those who prostrate [to Him].” (Al-Hijr: 97-98)

Fourth: Acceptance of Du’a

Muslim recorded in his Sahih that Abu Huraira reported: The Messenger of Allah (peace be upon him) said, “The closest that the slave comes to his Lord is when he is prostrating, so invoke Allah much (in prostration).” Additionally, Ibn Abbas narrated that the Messenger of Allah (peace be upon him) said, “I have been prohibited to recite the Qur’an while bowing or prostration. As regards owing, exalt the Lord in it, and as to prostration, make supplication with exertion in it, that is worthy of being accepted.”

Fifth: Following the Prophet’s Example

The Prophet (peace be upon him) loved Sujood and prolonged it. Al-Mundhiri narrated in “At-Targhib wat-Tarhib” from Aisha (may Allah be pleased with her), who said: The Prophet one night stood up for Salah and he stayed in it for so long that I thought the Prophet had passed away or died. When I felt that way I stood up shook his toe and I felt the movement then I laid down again. When he stood up from the Sajdah, and finished his Salah, he said, “O Aisha, Little rosy one, do you think God's Prophet has betrayed you?” I replied, “No Prophet of God, because of the long Sajdah I thought you had died.”

Sixth: Nurtures Humility and Removes Arrogance

Allah described the companions of His Messenger (peace be upon him) with several attributes in the last verse of Surah “Al-Fath,” where He says, “Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration.” (Al-Fath: 29) Mujahid commented that Sujood earns humility and submissiveness. ⁽²⁾ Al-Hasan said that it removes arrogance. ⁽³⁾

Seventh: Healthy Benefits of Sujood

Talking about the health benefits of Sujood does not mean that we do it for its benefits or that it was legislated for these health benefits. No, Sujood is an independent act of worship with its own merit and honor. However, we take comfort in what scientific studies have confirmed about its health benefits to increase our motivation. Scientific studies have proven that humans are exposed to excessive doses of radiation and live mostly in electromagnetic fields, which affect cells. Sujood helps discharge these excess charges that cause many diseases, promotes blood circulation, increases concentration, and trains people to be patient and calm. ⁽⁴⁾

Eighth: A Sign for the Prophet to Know His Ummah on the Day of Judgment

Imam Ahmad narrated in his Musnad from Abu Dhar and Abu Darda’ that they said: The Messenger of Allah (peace be upon him) said, “I will recognize my people on the Day of Resurrection among all other peoples.” They asked, “O Messenger of Allah, how will you recognize your people?” He replied, “I shall recognize them because they will be given their books in their right hands, and I shall recognize them by their marks on their faces from the traces of prostration, and I shall recognize them by their light proceeding before them.”

Ninth: Salvation from Hellfire

Sujood contributes to saving those who consistently do it from Hellfire on the Day of Judgment. Al-Bukhari and Muslim narrated from Abu Huraira that the Messenger of Allah (peace be upon him) said, “When Allah has finished His Judgments among the people, He will take whomever He will out of Hell through His Mercy. He will then order the angels to take out of the Fire all those who used to worship none but Allah from among those whom Allah wanted to be merciful to and those who testified (in the world) that none has the right to be worshipped but Allah. The angels will recognize them in the Fire by the marks of prostration (on their foreheads), for the Fire will eat up all the human body except the mark caused by prostration as Allah has forbidden the Fire to eat the mark of prostration.”

Tenth: Entry into Paradise

Sujood is the means by which the Prophet (peace be upon him) instructed his companion and servant, Rabi’ah ibn Ka’b, to persist in so that he might attain the companionship of the Prophet in Jannah, as mentioned at the beginning of the article. Additionally, Muslim narrated that Ma'dan b. Talha said: I met Thauban the client of God’s Messenger and asked him to tell me something I should do for which God would bring me into paradise. He gave no reply, so I asked him again, and when he still gave no reply. I asked him a third time. He then said that he had asked God’s Messenger about that and received the reply, “Make frequent prostration before God, for you will not make one prostration without God raising you a degree because of it and removing a sin from you because of it.”

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1. Reported by Muslim in his Sahih (489); see also: “Excerpts from the Life of the Companions” by Dr. Abd Ar-Rahman Ra'fat Al-Basha, p. 370.
2. “Al-Dur al-Manthur” by al-Suyuti (7/542).
3. “The Humility” by Ibn Abi Al-Dunya, p. 20.
4. “The Impact of Scientific Miracles on the Intentions of Acts of Worship” by Dr. Matuqa Muhammad Hassan, p. 219.

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Some people think that the Muslims of China are only the Uyghurs, and it's no wonder, as the media focuses heavily on them due to the severe repression they face. However, the reality is that the Muslims of China are divided into 10 different ethnic groups, each with its own unique characteristics. This is what we will explore together. But first, it's important to know that China has 55 ethnic minorities, 10 of which are Muslim, with an official population of about 30 million people combined. However, in reality, their numbers far exceed this figure.

We can begin by dividing these ten Muslim ethnic groups into two main categories. The first group consists of four ethnicities: Hui, Dongxiang, Salar, and Bao'an.

These four ethnic groups are of Arab and Persian origin. Their ancestors arrived in China a long time ago for trade and other purposes, and they settled there, intermarrying with the Chinese. As a result, they are almost indistinguishable from the native Chinese in terms of appearance, language, customs, and traditions, even in their names. However, they avoid the prohibitions and forbidden acts of Islam. They can be distinguished from non-Muslim Chinese by their gathering places or when they wear Islamic attire.

The second group consists of six ethnicities: Uyghur, Kazakh, Kyrgyz, Uzbek, Tajik, and Tatar.

These groups are of Turkic and Tatar origin, and they differ from the Chinese in their appearance, customs, traditions, and languages. They live in what was formerly known as East Turkestan, now called the Xinjiang region, which has an autonomous governance system for the Uyghur ethnicity. This system was established by Communist China, and while the governor is from the ethnic minority with the majority population, in reality, he follows the central government's directives and implements its policies. Due to the ethnic differences, particularly with the Uyghur ethnicity, which forms the majority of the population in this region, Xinjiang has seen heightened security measures and restrictions in many religious and other areas.

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