Ihsan (perfection) is one of the most noble and greatest acts of worship. As Al-Raghib mentioned in his book “Al-Mufradat fi Gharib al-Quran,” ihsan can be understood in two ways: either as an act of kindness towards others or as doing something in an excellent manner. It is to know and act in the best way possible.

As angel Jibril said to the Prophet Muhammad (peace be upon him) when asked about ihsan, “To worship Allah as if you see Him, and if you cannot achieve this state of devotion then you must consider that He is looking at you.” (Narrated by Muslim)

The muhsin (one who perfect their deeds) is the one who is always aware of Allah's presence. He does not utter a word or take an action without thinking, knowing that Allah is watching him, which instills in him fear and humility before Allah. Ihsan is not limited to acts of worship but extends to all interactions. As Abu Ya'la Shaddad bin Aus narrated from the Messenger of Allah (peace be upon him), “Verily, Allah has prescribed proficiency in all things.” (Narrated by Muslim)

Ihsan in human interactions takes many forms:

1-Ihsan to Parents

Numerous Quranic ayahs and hadiths emphasize the importance of honoring parents, being kind to them, and treating them well. Allah has linked their kindness with His worship because of their great sacrifice for their children. Allah says, “And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], 'uff,' and do not repel them but speak to them a noble word.” (Al-Isra: 23)

2-Ihsan to Relatives

Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: “He who wishes to have his earnings grow (and be blessed) and his term of life prolonged, he should keep ties with his kin.” (Narrated by Al-Bukhari)

Sheikh Abdullah Fawzan, in his book “Minhatu al-'Alam fi Sharh Bulugh al-Maram,” explained that keeping ties in this hadith means treating relatives with ihsan by visiting them, checking on them, bringing joy to them, providing them with good, and averting harm from them. It also includes financial support under the proper conditions, giving charity, gifts, bequests, or endowments as explained in books of jurisprudence.

3-Ihsan Between Spouses

Spouses are commanded to be kind to one another to maintain harmony. Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: “The believers who show the most perfect faith are those who have the best disposition.” (Narrated by At-Tirmidhi) Even if they must part ways, Allah has instructed them to part with kindness. Allah says, “Then, either keep [her] in an acceptable manner or release [her] with good treatment.” (Al-Baqarah: 229)

4-Ihsan to Neighbors

Islam encourages kindness to neighbors by avoiding harming them and fulfilling their rights. Allah says, “Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbor, the neighbor farther away, the companion at your side, the traveler, and those whom your right hands possess.” (An-Nisa: 36)

5-Ihsan to Orphans and the Needy

This involves treating them kindly, helping them financially, and not belittling or harming them. Allah says, “And to parents do good, and to relatives, orphans, and the needy.” (An-Nisa: 36)

 6-Ihsan to All People

This includes speaking kindly, as Allah says, “And speak to people good [words].” (Al-Baqarah: 83) and acting kindly: “And do good; indeed, Allah loves the doers of good.” (Al-Baqarah: 195) Islam also urges kindness to those who wrong us. Allah says, “And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend.” (Fussilat: 34) and kindness in argument: “And argue with them in a way that is best.” (An-Nahl: 125)

As Umar bin Abdul Aziz wrote in a letter to Abdul Hamid, the governor of Kufa, “The foundation of religion is justice and proficiency.” Therefore, do not neglect the foundation of religion, as the rewards for those who perfect their deeds are tremendous. Allah says, “They will have whatever they desire with their Lord. That is the reward of the doers of good.” (Az-Zumar: 34)

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1. Tafsir modoee.
2. Aluka.net, Al-Ihsan in Islam.
3. The Official Website of Sheikh Ibn Baz, the Meaning of Ihsan and the Intent of the Doers of Good.
4. dorar.net, Encyclopedia of Ethics and Conduct.
5. Islamweb.net

About the Author:

Sheikh Dr. Yusuf Al-Qaradawi (1926 – 2022) was an Egyptian influential Islamic scholar and thinker, and the chairman of the International Union of Muslim Scholars.

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Sheikh Yusuf Al-Qaradawi wrote this book during the Doha International Conference on the Family, organized by the Supreme Council for Family Affairs in Qatar in 2004, with the participation of the United Nations, the Arab League, representatives of divine Abrahamic religions, and several notable figures.

This conference adopted a different approach compared to previous conferences regarding women and the family. The messages of previous conferences contradicted the teachings of the Abrahamic religions worldwide, promoting sexual pornography, same-sex marriage, abortion, and stripping parents of their authority over their young children. However, this conference differed as representatives of the Abrahamic religions united to oppose these deviations.

As Sheikh Al-Qaradawi mentioned, even though Islam has specific rulings regarding the family, such as the husband's authority (Qawamah) over the wife, the legitimacy of polygamy, and divorce when coexistence becomes impossible, followers of the Abrahamic religions agree on the fundamental principles of the natural family structure comprising a husband, wife, and children. We cooperate on what we agree upon and tolerate our differences.

Stable Marriage

The family is a social unit based on the legal, religious, sacred and public bond between a man and a woman, entailing mutual rights and duties. This bond is sanctioned in all Abrahamic religions as it aligns with sound nature and the principle of duality in the universe, where everything is in pairs except Allah, the One and Only. Allah says, “Exalted is He who created all pairs - from what the earth grows and from themselves and from that which they do not know.” (Yasin: 36)

A stable marriage is the foundation of a righteous family, which is why Islam emphasizes it and lays down intellectual, ethical, and legislative principles for its establishment and protection. Muslims first must understand the true nature of marriage as ordained by Allah, recognizing it as a union not just of bodies but of souls. Physical pleasure and satisfying desires are essential objectives of marriage, as well, enabling spouses to enjoy lawful intimacy and training believers to channel their desires within permissible bounds. Therefore, Prophet Muhammad (peace be upon him) said, “Young man, those of you who can support a wife should marry, for it keeps you from looking at strange women and preserves you from immorality.”

Believers seek more than just physical gratification from marriage; they desire a righteous home built on three pillars: tranquility, love, and mercy. Marriage is not only a bond between a man and a woman but also between two families through in-law relationships, which the Quran equates with blood ties. It also contributes to the world's construction through procreation, a primary purpose of marriage. Thus, Prophets prayed for righteous offspring, as did Zakariya: “My Lord, do not leave me alone [with no heir], while You are the best of inheritors.” (Al-Anbiya: 89)

Muslims must understand the foundations and components of a stable marital life:

1. Good Choice: A Muslim should choose a life partner well, based on specific criteria:

• Piety and Character: A woman of faith fears Allah regarding her husband and home. The Prophet Muhammad (peace be upon him) said, “If Allah blesses a man with a righteous woman, he has helped him fulfill half of his religion so let him fear Allah regarding the remaining half.”

Said ibn al-Musayyib also refused to marry his daughter to the son of the Umayyad Caliph and his heir apparent, and instead married her to a poor student of his, who he saw as more pleasing to Allah.

• Spiritual Compatibility: Some people are inherently incompatible despite having no apparent flaws. The Prophet Muhammad (peace be upon him) instructed those seeking marriage to look at their potential spouse to ensure mutual harmony and affection. Women should also see and talk to their prospective husbands to foster emotional connection. This right is neglected in some Muslim countries, particularly in the Gulf region, where the couple sees each other only on the wedding night. Conversely, others influenced by Western culture allow unrestricted interactions, which Islam does not condone. Neither traditional customs nor Western practices align with true Islam.
• Suitability: There should be material, psychological, intellectual, age, and social compatibility to prevent marital disintegration. However, these compatibilities may be overlooked, with the consent of both parties, if stronger reasons are mutually accepted. For example, Jabir ibn Abdullah (may Allah be pleased with him) married a widow to care for his younger sisters after his father's martyrdom.
• Freedom of Choice: Both men and women should freely choose their partners without external imposition. Unfortunately, some traditional customs still allow families to force marriage upon their children. Islam abolished such coercion, emphasizing personal choice. The Prophet Muhammad (peace be upon him) annulled the marriage of Khansa bint Khidam Al-Ansariya when she complained that her father married her against her will, while she’s a widow. However, some schools of thought require a guardian's presence to ensure all parties consent in the marriage contract.

          2. Nurturing Marital Rights: Spouses must respect each other's rights. Islam emphasizes fulfilling duties more than claiming rights, as fulfilling duties aligns with ethical ideals, while claiming rights aligns with utilitarian tendencies. Abdullah ibn Abbas (may Allah be pleased with him) used to adorn himself for his wife just as she did for him, following Allah's command: “And due to the wives is similar to what is expected of them, according to what is reasonable.” (Al-Baqarah: 228)

Marital rights are determined by two sources: firm religious Sharia and sound customs. The family is based on two essential elements highlighted in the Quran: Allah's limits and what is reasonable.

• Allah's limits are His commands and prohibitions. Among these are the wife's right to a dowry, maintenance, and kind treatment, and the husband's right to his wife's acceptance of his authority, preservation of his wealth, and proper upbringing of their children.
• What is reasonable refers to accepted norms established by virtuous people, endorsed by sound nature and rationality. Allah commands: “And live with them in kindness.” (An-Nisa: 19) Reasonable norms define the specifics of obligations and rights, of what the righteous Muslims agreed upon.

        4. Maintaining Family Stability: Spouses should strive to keep their families intact and not succumb to separation causes. They must practice tolerance and patience, with the husband forgiving and the wife refraining from seeking divorce without compelling reasons. Islam mandates societal intervention to reconcile couples in case of severe discord. Unnecessary divorce is a grave wrongdoing, violating the solemn covenant of marriage without justification.

Permissive Philosophies

Sheikh Al-Qaradawi discusses the threat of permissiveness to the family, noting that all Abrahamic religions prohibit adultery and consider it a major sin. The Ten Commandments in the Torah include: “You shall not murder. You shall not commit adultery. You shall not steal,” protecting life, lineage, and property, respectively. Islam reaffirmed the prohibition of adultery and forbade actions leading to it, such as private meetings, touching, and kissing. However, modern civilization has abandoned these values, indulging in unlawful desires, which only increases insatiability, leading to more immodesty and permissiveness, leading to more unlawful pregnancies, which increased demands for legalized abortion, as seen in the 1994 International Conference on Population and Development.

Promoting Homosexuality

Homosexuality is more dangerous than adultery and has been condemned by all Abrahamic religions. Historically, it was only known among the people of Lot, who practiced it shamelessly. Their punishment included being turned upside down and showered with stones of hard clay, for deviating from sound nature. Today, homosexuality is promoted openly, with laws supporting it, and same-sex marriages are officiated and documented. Some modern clergymen and governments endorse it, to flatter those influential homosexuals who sway political outcomes. Sheikh Al-Qaradawi recounts being accused of hostility towards homosexuals in London in 2004 for adhering to the stance of all Abrahamic religions and scriptures.

Complementarity of Motherhood and Fatherhood

The family is the natural warm haven and the primary unit for societal continuity and the survival of the human race, starting with public and legal marriage. This family expands with children, an essential goal of marriage. Children are Allah's gifts, whether boys or girls, contrary to pre-Islamic practices of burying daughters alive and killing children for fear of poverty. Parenthood begins with childbirth, where motherhood involves nurturing and fatherhood involves providing. Both parents have rights and duties.

Children must honor their parents, with a particular emphasis on mothers due to their greater sacrifices. Allah says, “And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.” (Luqman: 14)

Motherhood and fatherhood responsibilities extend beyond individual children to society, ensuring maternal care during pregnancy, providing adequate facilities for childbirth, and granting maternity leave for working mothers with full pay, as they are serving the society greatly. Professor Gary Becker, a Nobel laureate in economics, stated that housewives contribute 25% to 50% to national economic development.

Society should also support fathers financially to fulfill their parental duties without extravagance or negligence, promoting mutual assistance within the Muslim community through zakat, village or neighborhood solidarity, and state welfare systems.

Children's rights begin with legitimate parentage, recognizing both a biological father and a mother. The natural order requires a child to be related to the biological father (sperm donor) and the mother (egg donor and gestational mother). Splitting motherhood between two women (genetic and gestational) disrupts the essence of motherhood, undermining its significance and the rightful honor due to mothers. Denying a child a legitimate father is a severe crime and a grave sin.

Consequences of Permissiveness

The rise of permissiveness and widespread adultery has led to many unmarried mothers, depriving children of their true fathers who enjoyed lust, then evaded their responsibilities, leaving women to bear this burden alone. The worst crime is abandoning a child by both parents, leaving the mother to bear the burden alone, possibly leading to child abandonment.

One of the most heinous crimes is for a child to be deprived of both parents. The man, after indulging in forbidden pleasure with the woman, escapes, leaving her unable to bear the responsibility of the child or face society. Consequently, she abandons her child in the street or to orphanages, resulting in the child becoming unknown to their parents, with no family to belong to or to care for them.

Human Childhood

Human childhood is the longest and most challenging period of infancy among all creatures. Humans require care, training, education, discipline, and upbringing to be able to walk, speak, understand, and more. Therefore, a child needs parents to nurture and gradually teach them. The first necessity is breastfeeding, which the mother instinctively provides out of maternal love. Breastfeeding serves as both physical and emotional nourishment for the child.

Similarly, a divorced mother must care for and breastfeed her child, and the child should remain in her custody unless she remarries. As the child grows and decides to live with their father, the father should not deprive the child of seeing the mother, nor should the mother prevent the child from seeing the father. Such deprivation is extremely cruel and unjust.

If a child loses their father before reaching adulthood and becomes an orphan, the responsibility of caring for them shifts to the Muslim community, starting with their relatives who must financially support them if they are poor or invest their wealth if they are rich. If there are no relatives, the entire community is responsible for their care to ensure the child grows up well-adjusted and does not feel rejected by society. If children suffer the loss of their mother and the deprivation of love and care, they become their father's responsibility, and his responsibility doubles.

Some fathers willingly renounce their paternity, being preoccupied with their desires, whims, and wealth accumulation, neglecting their children and not inquiring about them. Such men severely wrong their children and wives. Worse still are children burdened with parents too busy to think of them, unaware of their actions or needs—the father engrossed in his wealth and worldly affairs and the mother in her appearance and friends, paying no attention to the child whatsoever.

Integration in Good Upbringing of Children

Parents must collaborate on the proper upbringing of their children in spiritual, intellectual, moral, physical, social, political, artistic, and linguistic aspects. Raising children is a challenging task for which parents will be held accountable before Allah. The mother's responsibility in early childhood is greater because she spends more time with the child. The father's responsibility increases as the child grows, needing guidance and supervision. Both parents should adopt a balanced approach in upbringing, avoiding excessive strictness or indulgence to prevent making the child feel humiliated or fostering psychological issues and disorders. Parents should provide their children with toys that strengthen their bodies and minds, play with them, and refrain from favoritism in treatment.

We have all witnessed the final moments of the great martyr leader Yahya Sinwar, sitting alone, injured in his arm, armed only with a stick to throw at the cowardly enemy who didn’t even bother to confront him man to man. He knew these were his last breaths, feeling the end near, and aware that this stick would neither kill the enemy nor bring down the drone. However, he refused to die before teaching us all an unforgettable lesson. Yahya threw his stick as his last act of defiance in this world, deciding to resist until the last breath, to plant his sapling, and to follow the command of his Prophet. He knew that our Creator, the Almighty, does not judge us by results but by our efforts.

Anas ibn Malik reported that the Prophet, may Allah bless him and grant him peace, said, “If the Final Hour comes while you have a shoot of a plant in your hands and it is possible to plant it before the Hour comes, you should plant it.” (Sahih Al-Albani)

In this noble hadith, the Prophet (peace be upon him) encourages us to plant a sapling, which is a small plant that grows into a palm tree, even at the end of the world, despite the fact that this sapling will not have the chance to grow or benefit anyone. Some might think that in such a situation, one should pray or beseech Allah for salvation and forgiveness, but the Prophet (peace be upon him) commanded us to plant as much good as we can until the last moment, not to await results, but because Allah judges us by our efforts. As Allah the Almighty says, “And that there is not for man except that [good] for which he strives. And that his effort is going to be seen.” (An-Najm: 39-40)

There is no separation between this world and the Hereafter; what we do in this world leads us to the Hereafter. This hadith teaches us many lessons, especially at a time when our Ummah suffers from a separation in the sense of work and worship. This hadith reminds us that man is in a state of continuous worship and that work is a form of worship for which one is rewarded if his intentions are sincere. It also dispels the fallacy that one is rewarded based on results rather than efforts. We are required to strive for what Allah created us for. If we die on this path, we will be rewarded. Preoccupying oneself with the obstacles that may hinder us only dampens our resolve and weakens our spirit, which is not part of our religion. We are commanded to reject laziness and low ambition and to strive in the way of Allah until our last moments. Allah says, “And those who strive for Us - We will surely guide them to Our ways.” (Al-Ankabut: 69)

This hadith also reminds us that good deeds, even if they seem insignificant, might be the cause of one's salvation. A person does not know which act may be the cause of his forgiveness or entry into Paradise. Abu Dharr reported God’s messenger as saying, “Do not consider any act of kindness insignificant, even meeting your brother with a cheerful face.” (Sahih Muslim)

As Dr. Khalid Hamdi said: “Do not say, 'What will my sapling do? Who will benefit from it? Where will I find the psychological strength to plant and water it while the world is ending around me?' You are required to do good and to offer kindness even if you are near the end, and even if the world around you is in great turmoil, even if it’s the turmoil of the Day of Judgment! Because Allah does not want the reformers to stop. A reformer does not let go of his sapling of goodness unless he dies. Other than that, even the Day of Judgment does not justify leaving the sapling!”

Mohammed Qutb said in his book “How to Invite People to Islam”: “The Prophet (peace be upon him) directed the Companions, may Allah be pleased with them, and the Ummah after them, to persist and persevere, even if the fruit seems far-fetched. He urged them to maintain their work even if it is little, without interruption. He constantly sought refuge from incapacity and laziness.”

The noble biography of our Prophet's Companions and the great tabi’een (followers) is full of wonderful and honorable examples that have left its imprint until today.

Abu Ayyub Al-Ansari, at the age of eighty, set out with the army of Constantinople, knowing he had an excuse due to his old age, seeking to fight in the cause of Allah. However, he fell severely ill and was confined to bed. Yazid visited him and asked if he had any needs. Abu Ayyub said, “Convey my salaams to the Muslim armies and say to them: Abu Ayyub urges you to penetrate deeply into the territory of the enemy as far as you can go, that you should carry him with you and that you should bury him under your feet at the walls of Constantinople.” The Muslim army fulfilled his wish, fought the enemy until they reached the walls of Constantinople carrying his body, and buried him there.

Abu al-Darda, may Allah be pleased with him, planted a walnut tree while being very old. Someone asked him, “Why do you plant this walnut tree when you are old, and it will not bear fruit for many years?” He replied, “So what if I have its reward and someone else benefits from its fruit?”

We also remember the noble Companion Ja'far ibn Abi Talib (may Allah be pleased with him) in the Battle of Mu'tah, who held the banner, after the martyrdom of Zaid ibn Haritha, with his right hand until it was cut off, then held it with his left hand until it was cut off, then embraced it with his upper arms until he was martyred. Similarly, Mus'ab ibn Umair (may Allah be pleased with him) carried the banner in the Battle of Uhud after the Prophet (peace be upon him) assigned it to him. A polytheist came and cut off his right hand. Mus'ab held the banner with his left hand, which was also cut off, so he held the banner between his upper arms until the polytheist killed him.

We conclude with the story of the boy from the story of the trench, who was certain of his death and even guided the king on how to kill him because he knew the great impact it would have on his people when they saw the signs of Allah with their own eyes. His death was life for him and his people. He said to the king, “You cannot kill me until you do what I ask you to do. And he said: What is that? He said: You should gather people in a plain and hang me by the trunk (of a tree). Then take hold of an arrow from the quiver and say: In the name of Allah, the Lord of the young boy; then shoot an arrow and if you do that then you would be able to kill me. So he (the king) called the people in an open plain and tied him (the boy) to the trunk of a tree, then he took hold of an arrow from his quiver and then placed the arrow in the bow and then said: In the name of Allah, the Lord of the young boy; he then shot an arrow and it bit his temple. He (the boy) placed his hands upon the temple where the arrow had bit him and he died and the people said: We affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man. The courtiers came to the king and it was said to him: Do you see that Allah has actually done what you aimed at averting. They (the people) have affirmed their faith in the Lord. He (the king) commanded ditches to be dug at important points in the path. When these ditches were dug, and the fire was lit in them it was said (to the people): He who would not turn back from his (boy's) religion would be thrown in the fire or it would be said to them to jump in that. (The people courted death but did not renounce religion) till a woman came with her child and she felt hesitant in jumping into the fire and the child said to her: 0 mother, endure (this ordeal) for it is the Truth.” (Sahih Muslim 3005)

These honorable stories teach us that the struggle of a servant in the way of Allah does not cease until the soul departs to its Creator because our great religion is one of relentless movement and great striving that never stops. And good deeds are never insignificant, no matter how small.

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1. aljazeera.net
2. saaid.org, Dr. Khalid Hamdi.
3. Official website of Sheikh Ibn Baz.
4. Siyar A'lam al-Nubala' by Imam Al-Dhahabi.
5. Al-Bidaya wa l-Nihaya by Ibn Kathir.
6. Islamqa.
7. Alukah.net, benefits from the Hadith: “If the Final Hour comes while you have a shoot of a plant in your hands.”
8. Program “Between Me and You,” episode “Let Him Plant It” by Dr. Mohammed Al-Awadi.
9. Ar-Raheeq Al-Makhtum by Al-Mubarakpuri.

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

What is Surrogacy?

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

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

The Ethical Debate on Surrogacy

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

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

Health and Psychological Risks for the Surrogate Mothers

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

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

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

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

Negative Effects on the Child

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

Surrogacy in Islam

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

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

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

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

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

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

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

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

The truthful and trustworthy are two characteristics that the Prophet (ﷺ) was known for before the blessed mission. These attributes caught the attention of the Quraysh, who described him with these traits, indicating his high status due to his adherence to them (ﷺ).

Truthfulness is a beloved characteristic to the righteous human soul, whether Muslim or non-Muslim. Its status among Islamic morals is great. Ibn al-Qayyim speaks of the virtue of truthfulness, saying, “It is the highest status of the seekers, from which all other status originates. It is the most straightforward path; whoever does not walk upon it is among the cut-off and perished. By it, the hypocrites are distinguished from the believers, and the inhabitants of Paradise from the inhabitants of Hellfire. It is Allah’s sword on earth; it cuts through anything it is placed upon and brings down any falsehood it faces. Whoever wields it will not have his might overturned, and whoever speaks with it will have his word prevail over opponents. It is the spirit of deeds, the measure of states, the force driving through trials, and the door through which the successful enter the presence of the Almighty. It is the foundation of religion and the pillar of certainty, a rank just below prophethood, the highest rank of the worlds.” ⁽¹⁾

Tracing the virtue of truthfulness in Allah's Book, one finds that Allah has honored truthfulness by attributing it to Himself. He says, “Say, 'Allah has told the truth, so follow the religion of Abraham, inclining toward truth; and he was not of the polytheists.'” (Aal-Imran: 95) And He says, “And who is more truthful than Allah in statement?” (An-Nisa: 122) He also says, “Allah - there is no deity except Him. He will surely assemble you for [account on] the Day of Resurrection, about which there is no doubt. And who is more truthful than Allah in statement?” (An-Nisa: 87)

Truthfulness is also a characteristic of the prophets. All prophets convey messages from their Lord and connect the message of heaven to earth. They do not speak from [their own] desire, nor do they fabricate laws to deceive people. It is one of the greatest attributes of the messengers.

Allah has honored them with this noble characteristic and has testified to it. He said about Abraham (peace be upon him), “And mention in the Book [the story of] Abraham. Indeed, he was a man of truth and a prophet.” (Maryam: 41) And about Ismail (peace be upon him), He said, “And mention in the Book, Ishmael. Indeed, he was true to his promise, and he was a messenger and a prophet.” (Maryam: 54) Allah also says, “And mention in the Book, Idrees. Indeed, he was a man of truth and a prophet.” (Maryam: 56) And about Yusuf, “Joseph, O man of truth, explain to us [about] seven fat cows eaten by seven [that were] lean and seven green spikes [of grain] and others [that were] dry, that I may return to the people; perhaps they will know [about you].” (Yusuf: 46)

And about Muhammad (ﷺ), He said, “Rather, the Prophet has come with the truth and confirmed the [previous] messengers.” (As-Saffat: 37) His supplication (ﷺ) was, “And say, 'My Lord, cause me to enter a sound entrance and to exit a sound exit and grant me from Yourself a supporting authority.'” (Al-Isra: 80)

The Prophet (ﷺ) despised lying the most, even in jest. He said, “I joke, but I do not say except what is true.” ⁽²⁾

Truthfulness is also mentioned in Allah's Book as a trait of the believers. Allah says, “Among the believers are men true to what they promised Allah. Among them is he who has fulfilled his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration - that Allah may reward the truthful for their truth and punish the hypocrites if He wills or accept their repentance. Indeed, Allah is ever Forgiving and Merciful.” (Al-Ahzab: 23-24) And He says, “The believers are only the ones who have believed in Allah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allah. It is those who are the truthful.” (Al-Hujurat: 15)

Therefore, Allah has encouraged the virtue of truthfulness. He says, “O you who have believed, fear Allah and be with those who are true.” (At-Tawbah: 119)

The Reward of the Truthful

Allah has promised the truthful the greatest reward in this world and the Hereafter. He says, “And whoever obeys Allah and the Messenger - those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs, and the righteous. And excellent are those as companions.” (An-Nisa: 69) As-Sa'di says, “The steadfast affirmers of truth are those whose faith in what the messengers brought was perfected, knowing the truth and affirming it with their certainty and by practicing it; verbally, physically, spiritually, and inviting others to Allah.” ⁽³⁾

Allah says about the time when the truthful will benefit from their truthfulness, “Allah will say, 'This is the Day when the truthful will benefit from their truthfulness.' For them are gardens [in Paradise] beneath which rivers flow, wherein they will abide forever, Allah being pleased with them, and they with Him. That is the great attainment.” (Al-Ma'idah: 119) And He says, “Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so - for them Allah has prepared forgiveness and a great reward.” (Al-Ahzab: 35)

Abdullah bin Mas'ud narrated that the Prophet (ﷺ) said, “Truth leads to piety and piety leads to Jannah. A man persists in speaking the truth till he is enrolled with Allah as a truthful. Falsehood leads to vice and vice leads to the Fire (Hell), and a person persists on telling lies until he is enrolled as a liar.” (Agreed upon)

Truthfulness in Speech and Deed

Truthfulness in preaching, leadership, and teaching is a significant responsibility. It does not only affect the fate of the truthful person alone but the fate of an entire nation. Thus, a preacher must be truthful with his followers; otherwise, no word, no moral value he teaches, or any virtue he claims to uphold will have any value if he is not the first to act upon it.

The preacher must ensure he does not fall under Allah's statement, “O you who have believed, why do you say what you do not do? Great is hatred in the sight of Allah that you say what you do not do.” (As-Saff: 2-3) Or fall into the category of those whom the Prophet (ﷺ) described, “A man will be brought on the Day of Resurrection and thrown in the (Hell) Fire, so that his intestines will come out, and he will go around like a donkey goes around a millstone. The people of (Hell) Fire will gather around him and say: O so-and-so! What is wrong with you? Didn't you use to order us to do good deeds and forbid us to do bad deeds? He will reply: Yes, I used to order you to do good deeds, but I did not do them myself, and I used to forbid you to do bad deeds, yet I used to do them myself.” (Narrated by Al-Bukhari)

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1. Madarij al-Salikin bayna Manazil Iyyaka Na'budu wa Iyyaka Nasta'in (2/24).
2. Mishkat (4885).
3. Tayseer al-Rahman, p. 150.

Read the Article in Arabic

The Quran narrates the story of the people of the Ayla village (a city of Jews located at the head of the Gulf of Aqaba), where Allah forbade them from fishing on the Sabbath (Saturdays). The fish would come to them on their Sabbath openly on the shore, but when the Sabbath was over, they could not catch them. This situation continued for as long as Allah willed. Then, a group among them began catching the fish on their Sabbath, despite being forbidden. Another group warned them, while a third group remained silent. ⁽¹⁾ What was the outcome?

Those who warned against wrongdoing were saved, while the wrongdoers and the silent ones were subjected to general punishment, as Allah said, “And ask them about the town that was by the sea—when they transgressed in [the matter of] the Sabbath—when their fish came to them openly on their Sabbath day, and the day they had no sabbath they did not come to them. Thus did We give them trial because they were defiantly disobedient. And when a community among them said, 'Why do you advise [or warn] a people whom Allah is [about] to destroy or to punish with a severe punishment?' they [the advisors] said, 'To be absolved before your Lord and perhaps they may fear Him.' And when they forgot that by which they had been reminded, We saved those who had forbidden evil and seized those who wronged with a wretched punishment because they were defiantly disobedient.” (Al-A'raf: 163-165)

This incident emphasizes the importance of enjoining good and forbidding evil and highlights the dangers of neglecting it. Some of the dangers of neglecting enjoining good and forbidding evil are as follows:

1. Losing the description of being the best of nations: Allah described the Muslim Ummah as the best nation brought forth for mankind as long as they enjoin good, forbid evil, and believe in Allah. Allah says, “You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.” (Aal-Imran: 110) The nation does not deserve praise unless it fulfills its duty of enjoining good and forbidding evil.
2. Decreasing faith: Muslim reported in his Sahih from Abu Sa`eed that the Prophet (ﷺ) said, “Whosoever of you sees an evil, let him change it with his hand; and if he is not able to do so, then [let him change it] with his tongue; and if he is not able to do so, then with his heart — and that is the weakest of faith.” Abdullah bin Mas'ud reported that the Prophet (ﷺ) said: “There was no prophet whom God raised up among his people before me who did not have from among his people apostles and companions who held to his sunna and followed what he commanded; then they were succeeded by people who said what they did not practise and did things they were not commanded to do. So he who strives against them with his hand is a believer, he who strives against them with his tongue is a believer, and he who strives against them with his heart is a believer. Beyond that there is not so much faith as a grain of mustard seed.”
3. Becoming accustomed to sins and having a corrupted heart: Frequent exposure to sins can have the same effect as committing them in terms of removing the light of discernment and condemnation from the heart. Sins, when repeatedly seen and witnessed, gradually lose their gravity in the hearts until the person no longer considers them as sins or recognizes them as disobediences. Imam Abu al-Hasan al-Zayyat used to say: “By Allah, I do not mind the abundance of sins and innovations; what I fear is the heart becoming accustomed to them, because when things become frequent, the soul becomes familiar with them, and once the soul becomes familiar with something, it rarely reacts to it.” ⁽²⁾
4. Unanswered Du’a: At-Tirmidhi narrated from Hudhaifah bin Al-Yaman, who said that the Prophet (ﷺ) said: “By the One in Whose Hand is my soul! Either you command good and forbid evil, or Allah will soon send upon you a punishment from Him, then you will call upon Him, but He will not respond to you.” Meaning, by Allah, one of the two matters will occur: either you will enjoin what is right and forbid what is wrong, or Allah will send upon you a punishment from Him. Then, your supplications will not be answered to avert it from you. If there is enjoining of what is right and forbidding of what is wrong, there will be no punishment. If these are not present, there will be a great punishment. ⁽³⁾

Abu Abd al-Rahman al-Omari said: “Whoever refrains from enjoining good and forbidding evil out of fear of people, Allah will strip him of His awe. Even if he orders one of his children or servants, they will mock him. How then can his supplication be answered by his Creator?!” ⁽⁴⁾

5. Destruction of society: Enjoining good and forbidding evil helps protect society from destruction. If believers abandon it, Allah will send His calamity upon the people. Allah said, “And your Lord would not have destroyed the cities unjustly while their people were reformers.” (Hud: 117) In Sahih Muslim, Zainab bint Jahsh, the wife of the Prophet (ﷺ), reported that one day Allah's Messenger (ﷺ) came out in a state of excitement with his face quite red. And he was saying: “There is no god but Allah; there is a destruction in store for Arabia because of the turmoil which is near at hand as the barrier of Gog and Magog has been opened like it,” and he (in order to explain it) made a ring with the help of his thumb and forefinger. I said: “Allah's Messenger, would we be destroyed despite the fact that there would be pious people amongst us?” He said: “Yes, when evil would be predominant.”
6. The occurrence of general punishments: Neglecting enjoining good and forbidding evil leads to Allah's anger upon His servants and punishing them all. This punishment includes everyone, as Allah said, “And fear a trial which will not strike those who have wronged among you exclusively, and know that Allah is severe in penalty.” (Al-Anfal: 25)

Imam Ahmad narrated in his Musnad from Umm Salama, the wife of the Prophet ﷺ, she said: I heard the Messenger of Allah ﷺ saying, “When sins appear among my Ummah, Allah will afflict them with punishment from Himself.” So I said, “O Messenger of Allah, on that Day, will there not be any righteous people among them?” He said, “Indeed, there will be.” She asked, “So what will they do?” He replied, “They will be affected by what afflicts the people, then they will turn to the forgiveness and pleasure of Allah.”

In Sunan Ibn Majah, it was narrated from ‘Ubaidullah bin Jarir that his father said: “The Messenger of Allah (ﷺ) said: ‘There is no people among whom sins are committed when they are stronger and of a higher status (i.e. they have the power and ability to stop the sinners) and they do not change them, but Allah will send His punishment upon them all.’”

In Sunan al-Tirmidhi, Abu Bakr narrated that the Prophet (ﷺ) said: “When the people see the wrongdoer and they do not take him by the hand, then soon Allah shall envelope you in a punishment from him.”

7. Deserving divine curse: Allah the Almighty cursed the Jews when they neglected enjoining good and forbidding evil, as He said, “Cursed were those who disbelieved among the Children of Israel by the tongue of David and of Jesus, the son of Mary. That was because they disobeyed and habitually transgressed. They used not to prevent one another from wrongdoing that they did. How wretched was that which they were doing.” (Al-Ma'idah: 78-79)

In Sahih al-Jami' al-Saghir, Abdullah ibn Mas'ud narrated that the Prophet (ﷺ) said: “The first defect that permeated Banu Isra'il was that a man (of them) met another man and said: O so-and-so, fear Allah, and abandon what you are doing, for it is not lawful for you. He then met him the next day and that did not prevent him from eating with him, drinking with him and sitting with him. When they did so. Allah mingled their hearts with each other. By no means, I swear by Allah, you must enjoin what is good and prohibit what is evil, prevent the wrongdoer, bend him into conformity with what is right, or, Allah will involve the hearts of some of you with the hearts of others then will curse you as He had cursed them.”

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1. Tafsir al-Tabari (13/186).
2. Tanbih al-Ghafilin: Ibn al-Nahhas al-Dimashqi, p. 106.
3. Tuhfat Al Ahwadhi (6/326).
4. SifatuSafwa (1/398).

Read the Article in Arabic

There is nothing more bitter than the feeling of the oppressed who, due to weakness or inability, cannot fend off themselves. This person harbors resentment towards the society that allowed their injustice, towards the oppressor, and sometimes even towards themselves.

The danger of injustice does not only lie in its impact on the oppressed, but its consequences extend to the society, sowing hatred among its members, instilling fear, weakness, and helplessness, which are unbefitting of a Muslim community.

Therefore, among the gravest crimes that Allah and His Messenger warned against is injustice, which includes violating the rights of others, whether money, honor, or self.

The Prohibition of Injustice

The Quran strongly condemns injustice and links it to disbelief and inevitable destruction. Allah says, “And thus is the seizure of your Lord when He seizes the cities while they are committing wrong. Indeed, His seizure is painful and severe.” (Hud: 102) He also says, “And how many a city did We destroy while it was committing wrong, so it is [now] fallen into ruin, and [how many] an abandoned well and [how many] a lofty palace.” (Al-Hajj: 45) Allah also states, “And the Day the wrongdoer will bite on his hands [in regret] he will say, ‘Oh, I wish I had taken with the Messenger a way.’” (Al-Furqan: 27), and: “And do not incline toward those who do wrong, lest you be touched by the Fire, and you would not have other than Allah any protectors; then you would not be helped.” (Hud: 113) Additionally, Allah says, “And never think that Allah is unaware of what the wrongdoers do. He only delays them for a Day when eyes will stare [in horror], racing ahead, their heads raised up, their glance does not come back to them, and their hearts are void.” (Ibrahim: 42-43)

The Prophet Muhammad (peace be upon him) said, “A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection.” (Sahih Bukhari)

He also said, “Whoever has wronged his brother, should ask for his pardon (before his death), as (in the Hereafter) there will be neither a Dinar nor a Dirham. (He should secure pardon in this life) before some of his good deeds are taken and paid to his brother, or, if he has done no good deeds, some of the bad deeds of his brother are taken to be loaded on him (in the Hereafter).” (Sahih Bukhari)

Abu Dharr al-Ghifari reported that the Prophet (peace be upon him) said, narrating from his Lord, Allah the Almighty: “O MY slaves, I have made oppression unlawful for myself and I have made it unlawful among you, so do not oppress one another.” (Sahih Muslim)

Types of Injustice

• Injustice Against Allah the Almighty

The greatest injustice against Allah is shirk (associating partners with Him). Allah, the One and Only, says, “Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly gone far astray” (An-Nisa :116) The Prophet (peace be upon him) said: “Whoever dies while he is setting up rivals along with Allah (i.e. worshipping others along with Allah) shall be admitted into the (Hell) Fire.” (Sahih Al-Bukhari)

• Injustice Against Oneself

There is no greater injustice against oneself than sinning and committing acts that anger Allah, thus preventing oneself from His mercy. Allah, in His mercy, has opened the door for repentance and expiation of sins through good deeds, and has made illness and trials as expiation for sins.

• Injustice Against Others

This type of injustice involves violating the rights of others in any form, whether emotionally or materially. The Prophet (peace be upon him) said, “On the Resurrection Day, the rights will be paid to those to whom they are due so much so that a hornless sheep will be retaliated for by punishing the horned sheep which broke its horns.” (Sahih Muslim)

Consequences of Injustice

1. Allah Does Not Guide the Wrongdoers:

Many Muslims sin due to weakness or overwhelming desires but still cling to Allah for repentance and forgiveness. However, Allah forgives sins except associating partners with Him. Regarding injustice, Allah says, “Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin.” (An-Nisa: 48) and He also says, “O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you - then indeed, he is [one] of them. Indeed, Allah guides not the wrongdoing people.” (Al-Maida: 51)

2. The Wrongdoer is Cursed by Allah:

The curse is the expulsion from Allah’s mercy. Without His mercy, no one can enter Paradise, no matter how many good deeds they have. Allah says, “The Day their excuse will not benefit the wrongdoers, and they will have the curse, and they will have the worst home.” (Ghafir: 52)

3. The Oppressor Will Face the Du’a of the Oppressed:

Even if the oppressor can inflict harm on the oppressed who cannot defend themselves, the oppressed has the power of du’a, which can shake the heavens. The Prophet (peace be upon him) said: “Be afraid, from the curse of the oppressed as there is no screen between his invocation and Allah.” (Sahih Al-Bukhari)

4. Causes the Destruction of Communities ⁽¹⁾:

 The spread of injustice does not only harm the oppressor and the oppressed but acts as a plague that destroys the fabric of society, igniting hatred and destruction instead of love and affection. Allah says, “And how many a city did We destroy while it was committing wrong, so it is [now] fallen into ruin, and [how many] an abandoned well and [how many] a lofty palace.” (Al-Hajj: 45) He also states, “And thus is the seizure of your Lord when He seizes the cities while they are committing wrong. Indeed, His seizure is painful and severe.” (Hud: 102)

5. Spreads Chaos in Societies:

When injustice prevails, chaos spread, and security is lifted among the simple people. Allah says, “They who believe and do not mix their belief with injustice - those will have security, and they are [rightly] guided” (Al-Anam: 82)

6. Brings Calamity upon All:

One might wonder why the oppressed also suffer if injustice reverts to its perpetrator. The answer is that injustice is a test for both the oppressor and the oppressed. The oppressed must not surrender and must resist injustice, defending their rights. Those who witness injustice should also oppose it to avoid collective punishment, even if they cannot repel it. Allah says, “And they planned a plan, and We planned a plan, while they perceived not. Then look how was the outcome of their plan - that We destroyed them and their people, all [together]. So those are their houses, desolate because of the wrong they had done. Indeed in that is a sign for people who know.” (An-Naml: 50-52)

7. Leads to Hellfire:

 Abu Musa al-Ash'ari reported that the Prophet (peace be upon him) said: Allah gives respite to the oppressor, but when He takes him over, He never releases him. Then he recited:-- “Such is the seizure of your Lord when He seizes (population of) towns in the midst of their wrong: Painful indeed, and severe is His seizure.” (11.102) (Sahih Al-Bukhari and Muslim)

8. The Wrongdoer is Deprived of Intercession:

Allah says, “For the wrongdoers there will be no devoted friend and no intercessor [who is] obeyed.” (Ghafir: 18)

9. The Wrongdoer Never Succeeds:

 Allah states, “Indeed, the wrongdoers will not succeed.” (Al-Anam: 21) He also says, “And when they had thrown, Moses said, ‘What you have brought is [only] magic. Indeed, Allah will expose its worthlessness. Indeed, Allah does not amend the work of corrupters’” (Yunus: 81)

10. Blessings are Removed from the Life of the Oppressor and Those Around Him:

 Blessings come from the prayers of the weak and the closeness of a person to Allah. The wrongdoer is far from these qualities, leading to a life of hardship, even if it appears otherwise to people. The ill effects of their actions are evident in the behavior of their children, spouse, and health. The most frightening thing is that Allah extends time to the wrongdoer, but when He seizes him, He does not let him go.

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(1) Al-Muqaddimah by Ibn Khaldoun.

Read the Article in Arabic

The Quran has left no disease without providing a cure for it. Just as it describes harm—which encompasses all forms of affliction and poor condition, whether it be due to poverty, hardship, or bodily affliction ⁽¹⁾—it also outlines various methods to mitigate its effects on us, aiding us in overcoming crises and trials with patience, steadfastness, and faith.

Firstly: Seeking Refuge in Allah the Almighty

Allah is the sole owner, disposer, and controller of the affairs of His servants, and none deserves to be worshipped but Him. When we firmly believe in this, we turn to Allah for benefit and relief from harm. Allah says, “And to Him belongs whatever is in the heavens and the earth, and to Him is [due] worship constantly. Then is it other than Allah that you fear? And whatever you have of favor - it is from Allah. Then when adversity touches you, to Him you cry for help.” (An-Nahl: 52-53)

All provisions, blessings, health, and victory people have are from Allah’s grace and kindness. They know that all the blessings they enjoy are from Him. Then Allah describes the nature of humans; when harm touches them, be it illness or disaster, they earnestly pray and supplicate to Allah in all their states: standing, sitting, and lying down. The benefit of mentioning these states is to show that a person in distress continues to supplicate until the harm is lifted. He calls upon us in all conditions. ⁽²⁾

There are several ayahs in the Quran that point to humans seeking refuge in Allah during times of trials and afflictions, knowing that He is the Creator, the Controller, and the Only One who can remove harm. Even those who associate partners with Allah turn to Him in supplication and plea when harm befalls them, like Pharaoh who, when he realized he was about to perish, his pure nature awakened, and he called upon Allah to save him. Allah says, “And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in tyranny and enmity until, when drowning overtook him, he said, 'I believe that there is no deity except that in whom the Children of Israel believe, and I am of the Muslims.'” (Yunus: 90)

The Quran also describes the condition of those who turn to and supplicate to Allah during times of distress but then forget all about it once He has granted them relief: “And when adversity touches the people, they call upon their Lord, turning in repentance to Him. Then when He lets them taste mercy from Him, at once a party of them associate others with their Lord.” (Ar-Rum: 33)

Al-Qurtubi stated: This condition mentioned by Allah is not exclusive to disbelievers; it occurs with many Muslims as well. Their tongues soften in supplication, and their hearts humble and submit when faced with what they dislike. They supplicate for the removal of what has befallen them of harm and for the lifting of what’s disliked, which indicates that the ayah applies to both Muslims and non-Muslims. ⁽³⁾

The true believer returns to Allah in all times, not waiting for trials and hardships to bring him closer to the Almighty.

Secondly: Taking Preventive Measures Before Harm Occurs

Prevention is better than healing. A believing servant knows Allah at all times, which makes it more likely that their supplication is answered and harm is lifted from them. The Prophet Muhammad (peace be upon him) said, “Whoever wishes that Allah would respond to him during hardship and grief, then let him supplicate plentifully when at ease.” ⁽⁴⁾

Thirdly: Piety, Patience, and Reliance on Allah

Allah says, “And those who are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.” (Al-Baqarah: 177) If the believer is patient during trials, relies on Allah properly, and fears Him as He should be feared, they attain the causes of victory and deserve Allah’s help, so no harm or evil can affect them.

Fourthly: Contentment with Allah’s Decree  

Prophet Ayyub (peace be upon him) provides an excellent example of patience during affliction and contentment with Allah’s decree. He did not despair or lose faith, becoming a good example and a great role model for every afflicted person. Allah says, “And [mention] Job, when he called to his Lord, 'Indeed, adversity has touched me, and you are the Most Merciful of the merciful.'” (Al-Anbiya: 83)

Some believe that complaining compromises patience. In response, Sufyan ibn Uyaynah said, “Whoever complains to Allah does not count as impatience if they are content with Allah's decree in their complaint. It is not a condition of patience to enjoy the trial. Have you not heard the words of Ya'qub (peace be upon him), 'He said: I only complain of my suffering and my grief to Allah, and I know from Allah that which you do not know.' (Yusuf: 86)” ⁽⁵⁾

A believer must be content with what Allah has decreed and know that it is for their own good in this world and the Hereafter, for Allah is Wise and All-Knowing, and He decrees nothing but good for His servants.

Fifthly: Self-Improvement

Improving oneself can only be achieved by striving to adhere to Allah’s commands. Allah says, “O you who have believed, upon you is [responsibility for] yourselves. Those who have gone astray will not harm you when you have been guided. To Allah is your return all together; then He will inform you of what you used to do.” (Al-Ma'idah: 105)

As-Samarqandi mentioned: Among the reasons for repelling harm is what was narrated from Abu Bakr as-Siddiq (may Allah be pleased with him). He was asked about this ayah, and he said, “When you see desires obeyed, temptations followed, and the worldly matters preferred, and everyone is impressed with their own opinion, then focus on (rectifying) yourselves.”

A believing servant occupies themselves with obedience to train themselves and keep away from disobedience to Allah before it corrupts them by indulging in sins and transgressions. They should not be preoccupied with others so as not to be ruined.

Sixthly: Reconciliation and Understanding

This involves dealing with worldly people for worldly matters and loving the people of the Hereafter for the Hereafter. Hide your sin between you and your Lord, for if you do so, no harm will come to you from those who have gone astray as long as you are guided. This means loving whoever Allah loves, whether they are red or white, and avoiding backbiting. ⁽⁶⁾

It is said that people should be busy with themselves and not with the faults of others, focusing on self-improvement rather than seeking out others flaws. Allah says, “Every soul, for what it has earned, will be retained.” (Al-Muddaththir: 38)

An example of reconciliation is the treaties and agreements the Prophet Muhammad (peace be upon him) made with the Jews, ensuring that Muslims were safe from their harm.

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 -Tafsir modoee.

1- Tahzib al-Lughah by Al-Azhari (3/2108), Al-Sihah by Al-Jawhari (2/619), al-Mukhaṣṣaṣ by Ibn Sidah (3/70), Lisan al-Arab by Ibn Manzur (8/44).

2- Al-Kashshaaf by Al-Zamakhshari (2/317), Madaarik at-Tanzeel by An-Nasafi (2/120).

3- Al-Jami' li Ahkam al-Qur'an by Al-Qurtubi (8/397), Fath al-Qadeer by Ash-Shawkani (2/429).

4- Reported by At-Tirmidhi in his Sunan, Book of Supplications, Chapter on What Has Been Related That The Supplication Of A Muslim Is Answered 5/462, No. 3382.

5- Mafatih al-Ghayb by Ar-Razi (17/41-43).

6- Ad-Durr al-Manthur by As-Suyuti (3/218).

No household is free from problems or crises, and no marital life is without its irritations or conflicts. However, each party has their own magical solutions to end the dispute, only if they have the will to do so. They can even turn the conflict into a space for affection, understanding, and dialogue.

Couples need a new space for innovation and unconventional tools to overcome estrangement and conflict. This is possible if their relationship is strong and their understanding is deep, which is determined by several factors such as educational level, spiritual state, and psychological and mental fitness, among others.

These lines offer both spouses effective and quick ways to resolve conflicts, in addition to traditional attempts at reconciliation, such as reproach, offering gifts, or seeking intervention from a trusted family member to end the problem between the spouses.

John Gottman, a psychologist at the University of Washington and researcher in marital issues, highlights the first method to resolve conflicts: smiling. He considers it a means of calming down and absorbing the anger of the other party. Through a genuine smile, a spouse can embrace their partner, transforming negative emotions into positive ones.

The genuine smile is the secret weapon of emotionally intelligent spouses who can contain their partners through verbal or physical gestures that may succeed in defusing tension and absorbing the other's anger, according to Gottman in his book “The Seven Principles for Making Marriage Work.”

The second method starts with a word, for example, “Can I hug you?” or “I want to fix what I did,” or “Sorry, I didn't mean that,” or “Let me fix what I did.” These words carry extremely important meanings and can end the conflict in an instant because the guilty party did not resist and quickly showed respect for the other, expressing readiness to fix what was spoiled. These words indicate good intentions from the husband or wife, hastening the resolution of the conflict.

Family and social experts say that a clear apology is capable of resolving the conflict, or at least preventing it from escalating or getting out of control. Therefore, those who possess the culture of apology are the most successful in managing their disputes. Why not, when they hold a magical key to avoiding conflicts, which is a noble character recommended by the Holy Quran. It says in the words of Queen Sheba, who grew up in a pagan environment: “My Lord, indeed I have wronged myself, and I submit with Solomon to Allah, Lord of the worlds.” (An-Naml: 44) When Musa accidentally killed a man, he admitted his wrongdoing, saying: “This is from the work of Satan. Indeed, he is a manifest, misleading enemy. He said, 'My Lord, indeed I have wronged myself, so forgive me,' and He forgave him. Indeed, He is the Forgiving, the Merciful.” (Al-Qasas: 15-16)

The third method involves a kind gesture towards the other party, such as feeding them in their mouth, as our Prophet, peace and blessings be upon him, instructed. The best charity for a man is a morsel he places in his wife's mouth or money he spends on his children. Sa'd ibn Abi Waqqas narrated that the Messenger of Allah, peace and blessings be upon him, said: “You will get a reward for whatever you spend for Allah's sake, even for what you put in your wife's mouth.” (Agreed upon) The Prophet also said: “Verily, when a man quenches the thirst of his wife with water, he will be rewarded.” (Narrated by Ibn Majah)

Undoubtedly, such a gesture will dispel feelings of anger in the wife and restore her sense of tenderness and affection from her husband. It can eliminate the conflict entirely and open a wide door for reconciliation, love, and mutual appreciation, especially if they reciprocate the same gesture. This fosters love between them, and the Prophet, peace and blessings be upon him, was the best in dealing with and treating his family. He said, “The best of you is he who is best to his family, and I am the best among you to my family.” (Narrated by Ibn Majah)

The fourth method is also derived from the noble Sunnah. The Prophet, peace and blessings be upon him, used to race with his wife, Aisha, may Allah be pleased with her, to bring joy to her heart. He would call her ‘Aeish to show affection, entertain her with conversation, tell her stories, and listen to her when she spoke. He was keen to drink from the spot where she drank.

These gestures indicate good companionship, defuse tension, and quickly resolve conflict. They are short paths to love, mercy, and harmony, making it easy to respond to them. With the couple's experience, each can find the special gesture or affectionate word that suits the other, signaling the end of estrangement and conflict.

So, we have before us a smile, a word, affection, and endearment. These are simple yet very effective actions. The reason, as Gottman explains, is that emotional interactions between spouses are like a balance in their emotional bank account. Any investment in this account increases their savings, which will support them during difficult times.

In other words, these simple methods are based on the emotional bank account that the husband or wife established at the beginning of their life together. Each party increases the balance of love and affection in the other's account. If the husband deposits positive emotional investments, his attempts will succeed. Similarly, if the wife increases her emotional balance with her husband, he will surely forgive her mistakes and overlook them.

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Whenever a Muslim hears or reads an ayah from the Quran that speaks of guidance, happiness, or eternal bliss without hastening to adhere to it and seeking ways to apply it in their life. Among the greatest ranks that a Muslim strives to attain is that of the humble (mukhbiteen). Humility (ikhbat) is defined as submissiveness and modesty. ⁽¹⁾ Imam Al-Tabari explained the meaning of Allah's words: “And, [O Muhammad], give good tidings to the humble [before their Lord].” (Al-Hajj: 34), as those who are submissive to Allah in obedience, yielding to Him in servitude, and returning to Him in repentance. ⁽²⁾

The Reward of the Humble

Allah has promised guidance to the humble towards the straight path. He said, “And so those who were given knowledge may know that it is the truth from your Lord and [therefore] believe in it, and their hearts humbly submit to it. And indeed is Allah the Guide of those who have believed to a straight path.” (Al-Hajj: 54) Furthermore, Allah promised them entry into Paradise and eternal residence therein: “Indeed, they who have believed and done righteous deeds and humbled themselves to their Lord - those are the companions of Paradise; they will abide eternally therein.” (Hud: 23) When a Muslim comprehends the rank of humility, they hasten towards good deeds. Imam Ibn Al-Qayyim said, “When the servant's foot settles in the station of humility, his aspiration rises, and his soul elevates; he does not rejoice in people's praise, nor grieves for their criticism, and the sweetness of faith directly touches his heart.” ⁽³⁾

The Prophet Muhammad (peace be upon him) understood the importance of humility, and he would supplicate to Allah to make him among the humble, and taught his Ummah to do the same. It is narrated by Ibn Abbas that the Messenger of Allah (peace be upon him) would say in his du’a (supplication): “My Lord, make me grateful to Thee, mindful of Thee, full of fear towards Thee, devoted to Thy obedience, humble before Thee...”

How to Be Among the Humble?

Since humility is an Islamic goal and a means to attain great reward and eternal bliss, it is essential to learn the way to achieve it. The Quran guides us to this path in the ayah: “And, [O Muhammad], give good tidings to the humble [before their Lord], Who, when Allah is mentioned, their hearts are fearful, and [to] the patient over what has afflicted them, and the establishers of prayer and those who spend from what We have provided them.” (Al-Hajj: 34-35) This ayah outlines the acts of worship that lead to humility: having a fearful heart when Allah is mentioned, patience in the face of calamities, performing Salah, and spending from what Allah has provided. Below is an explanation of how these acts lead to humility.

1. Having a Fearful Heart When Allah is Mentioned

The ayah begins by mentioning the fearful heart when Allah is remembered. This is the foundation of other acts of worship. Fear of Allah leads a servant to humility and submissiveness before Allah. Prioritizing the act of the heart (fear) over physical acts of worship emphasizes the truth asserted by the Prophet Muhammad (peace be upon him), that the rectification of a servant's state begins with the rectification of the heart. If the heart is sound, the body will be sound. An-Nu'man b. Bashir reported God's Messenger as saying, “In the body there is a piece of flesh, and the whole body is sound if it is sound, but the whole body is corrupt if it is corrupt. It is the heart.” (Sahih Al-Bukhari and Muslim)

2. Patience in the Face of Calamities

The ayah continues by discussing patience over calamities. Patience is a pathway to acquiring humility and tranquility of the heart. By being patient, one submits to Allah’s decree, which leads the heart towards submissiveness and humility before Allah. Allah commands seeking help through patience and prayer, saying: “O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.” (Al-Baqarah: 153) Additionally, Allah emphasizes that patience combined with prayer helps in maintaining righteousness except for the humbly submissive, as He says: “And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah].” (Al-Baqarah: 45) The humbly submissive are characterized by their ability to be patient and persistent in prayer.

3. Performing Salah

The aforementioned ayah also highlights that establishing prayer is a means to assist in maintaining righteousness, which is easy for the humbly submissive. Prayer, with its bowing, prostration, and supplication, naturally leads a servant towards humility and tranquility before Allah, provided the prayer is performed correctly.

4. Spending from What Allah has Provided

Wealth can often lead to arrogance and pride. Therefore, one path to humility is for the wealthy to spend from what Allah has provided. The Quranic expression “and spend out of what We have provided for them.” (Al-Baqarah: 3) contains various nuances. Wealth is a provision from Allah, with the individual being merely a trustee. The ayah also implies general spending beyond obligatory charity (zakat), encouraging those seeking humility to increase their acts of generosity and charity, thereby seeking Allah's pleasure and Paradise.

These acts of worship (fear of Allah, patience, prayer, spending) foster a state of humility and softness in the heart, embedding modesty within. They also manifest the effects of humility in a person's life, encouraging peace and submission to Allah.

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1. “Maqayyis Al-Lughah,” by Ibn Faris (2/238), see also “Al-Mu'jam Al-Waseet,” Arabic Language Academy (1/214).
2. “Jami’ Al-Bayan fi Tafsir Al-Quran,” by Imam Al-Tabari (18/628).
3. “Madaarij As-Saalikeen,” by Imam Ibn Qayyim Al-Jawziyyah (2/213).

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