The environmental damage caused by wars and weapons continues, with remnants of explosives and landmines still killing and injuring civilians, causing destruction, displacement, and psychological and social impacts that are difficult to overcome and may last for many years, even after the wars end. Additionally, cities become uninhabitable, and reconstruction efforts face the danger of unexploded mines, slowing down urgent assistance. Not to mention the pollution from chemical, biological, and radioactive or nuclear materials that can lead to genetic disorders and ecosystem disruptions, such as water source contamination, affecting health and agriculture.

War-related pollution begins even before the outbreak of conflicts, starting with the building of military forces and supporting them with military vehicles, aircraft, ships, buildings, and infrastructure, which require enormous amounts of fuel. The Conflict and Environment Observatory (CEOBS) stated that the carbon dioxide emissions produced by the largest armies exceed the emissions of many countries combined. It is estimated that militaries are responsible for 5.5% of the total global warming gases, yet the reports provided by armies to the United Nations Framework Convention on Climate Change are poor. ⁽¹⁾

History proves that the strategies used to win wars have caused severe destruction and damage by depleting and destroying natural resources, such as during World War I, which was among the most environmentally destructive wars. The trench warfare caused radical changes in forests, grasslands, and the destruction of plants and animals. Similarly, World War II is still remembered for the destruction it left from the use of chemicals and aerial warfare, resulting in the reduction of plant and animal populations and the extinction of some species. ⁽²⁾

Whether during war or after it ends, war remnants remain a continuous danger. Hence, the International Committee of the Red Cross assesses the effects of pollution from weapons and the risks of chemical, biological, radioactive, and nuclear hazards on civilian populations. It adopts a methodology of risk awareness and safe behavior, an evidence-based approach that provides critical insights into understanding the nature of pollution and its impact on civilians, and then designs and implements measures to help people build resilience to weapon pollution, such as awareness and educational campaigns and establishing alternative projects in safe areas to generate income. ⁽³⁾

Wars in Islam

Wars and their destruction never end, as self-centered humans are driven by their desires, stepping on their victims and crushing whateverever stands in their way to reach their goal. However, in Islam, wars are not fought to impose opinions or religion, for Allah says: "There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong." (Al-Baqarah: 256). Islamic wars are not colonial or economic wars aimed at seizing wealth and resources. Instead, Islam considers wars as a corruption that should only be undertaken to prevent a greater evil. Furthermore, fighting is not mentioned in the Quran as a rule but rather in the form of permission, suggesting that while war may be a natural part of human society, it is neither inherently good nor just. Allah says: "Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory – [They are] those who have been evicted from their homes without right – only because they say, 'Our Lord is Allah.' And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned." (Al-Hajj: 39-40). ⁽⁴⁾

In the case of war, Islam has established laws and regulations governing all aspects of conflict, such as the obligation to protect civilians and their property, as wars are limited to the fighting armies and do not include non-combatants, such as monks, children, women, the elderly, and even those forced into battle. Islam also prohibits cutting down trees or killing animals keeping its principles present even during times of war. Sulayman bin Buraidah narrated on the authority of his father: "Fight in the Name of Allah and in the cause of Allah. Fight those how disbelieve in Allah. Fight but do not be treacherous, do not steal from the spoils of war, do not mutilate and do not kill children” (Narrated by Muslim), moreover, Abu Bakir may Allah be pleased with him said to the soldiers before going into war, “Do not climb high places to throw [people], do not burn palm trees, do not flood them with water, do not cut down fruit-bearing trees, and do not burn crops...”.

Our noble Prophet ﷺ also taught us to show mercy even to our enemies. He recommended kindness to prisoners, as he said: "Treat the prisoners well" (Narrated by Al-Tabarani). Lord Headley, reflecting on the Prophet's treatment of the prisoners from the Battle of Badr, commented: "Does this not indicate that Muhammad was not characterized by cruelty or bloodthirstiness, as his opponents claim, but rather was always striving to avoid bloodshed as much as possible!" ⁽⁵⁾

-------------------------------------------------------------              

The Sources:

1. https://ceobs.org/how-does-war-damage-the-environment/

2. https://www.fawco.org/global-issues/environment/environment-articles/4767-impact-of-war-on-our-natural-environment

3. https://www.icrc.org/ar/what-we-do/weapon-contamination#:~:text=%D9%8A%D9%8F%D8%B3%D8%A8%D8%A8%20%D8%A7%D9%84%D8%AA%D9%84%D9%88%D8%AB%20%D8%A8%D8%A7%D9%84%D8%A3%D8%B3%D9%84%D8%AD%D8%A9%20%D8%AA%D8%A3%D8%AB%D9%8A%D8%B1%D9%8B%D8%A7%20%D9%85%D8%AF%D9%85%D8%B1%D9%8B%D8%A7,%D8%AD%D8%AA%D9%89%20%D8%B9%D9%82%D9%88%D8%AF%20%D8%A8%D8%B9%D8%AF%20%D8%A7%D9%86%D8%AA%D9%87%D8%A7%D8%A1%20%D8%A7%D9%84%D9%86%D8%B2%D8%A7%D8%B9.&text=%D8%B9%D9%86%D8%AF%D9%85%D8%A7%20%D9%8A%D8%AD%D8%AF%D8%AB%20%D8%A7%D9%84%D9%86%D8%B2%D8%A7%D8%B9%20%D9%81%D9%8A%20%D8%A7%D9%84%D9%85%D9%86%D8%A7%D8%B7%D9%82,%D8%B9%D9%84%D9%89%20%D8%A7%D9%84%D8%B1%D8%BA%D9%85%20%D9%85%D9%86%20%D8%B5%D8%B9%D9%88%D8%A8%D8%A9%20%D9%82%D9%8A%D8%A7%D8%B3%D9%87%D8%A7

4. “Athar” Book by Mohamed Bachir El Ibrahimi.

5. Islam Web, Biography of Prophet Muhammad.

The Islamic civilization distinguished itself by emphasizing the discipline and education of children. Many parents even hired tutors and educators for their children. Ibn Qutaybah mentioned in ‘Uyoon al-Akhbar that Utbah ibn Abi Sufyan said to his son's tutor: "O Abd al-Samad, let your correction of my son be like your correction of yourself, for their faults are tied to yours. What they consider good is what you deem good, and what they consider bad is what you deem bad. Teach them the ways of the wise and the manners of the cultured. Warn them through me and discipline them without me, and be to them like a doctor who does not hasten with medicine until he knows the illness. Do not rely on an excuse from me, for I have entrusted their upbringing to your competence." ⁽¹⁾

The following outlines what a teacher must do towards their students:

First: The pursuit of teaching for the sake of Allah

The dedication to teaching sincerely for Allah's sake is more likely to bring reward and compensation. Ibn al-Sam'ani mentioned that Shaykh Abu Mansur al-Khattab was seen in a dream after his death and was asked, "What did Allah do with you?" He replied, "He forgave me because of teaching children the Opening of the Book (Al-Fatiha)." ⁽²⁾

Second: Kindness and mercy towards students

Allah says: "So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you." (Al-Imran: 159). In Sahih Muslim, Mu'awiyah ibn al-Hakam al-Sulami narrated: While I was in Salat with Messenger of Allah (ﷺ), a man in the congregation sneezed and I responded with: 'Yarhamuk-Allah (Allah have mercy on you).' The people stared at me with disapproving looks. So I said: "May my mother lose me. Why are you staring at me?" Thereupon, they began to strike their thighs with their hands. When I saw them urging to me to remain silent, I became angry but restrained myself. When Messenger of Allah (ﷺ) concluded his Salat. I have never before seen an instructor who gave better instruction than he, may my father and mother be sacrificed for him. He neither remonstrated me, nor beat me, nor abused me. He simply said,"It is not permissible to talk during Salat because it consists of glorifying Allah, declaring His Greatness as well as recitation of the Qur'an,"

Third: Setting an example

The student imitates the teacher’s actions before their words, and often copies them without realizing it. Utbah ibn Abi Sufyan used to say to his son’s tutor: "Let your correction of my son be like your correction of yourself, for their faults are tied to yours. What they consider good is what you deem good, and what they consider bad is what you deem bad." ⁽³⁾

Fourth: Creating curiosity and stimulating interest

A teacher must excite their students’ interest without overwhelming them to the point of boredom. In Sahih al-Bukhari and Muslim, Abdullah ibn Mas'ud narrated: "The Prophet (ﷺ) used to take care of us in preaching by selecting a suitable time, so that we might not get bored."

Part of stimulating interest is introducing the student to areas of knowledge that they need and will benefit from in this world and the Hereafter. The Sunnah provides many examples of this. In Sahih Muslim, Abu Hurairah narrated that the Messenger of Allah (peace and blessings 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, walking with more paces to the mosque, and waiting for the next As- Salat (the prayer) after observing Salat; and that is Ar-Ribat, and that is Ar-Ribat."

Similarly, in Sunan al-Tirmidhi, Abu Darda' narrated that the Messenger of Allah (peace and blessings be upon him) said: “Would you like me to tell you the best and purest of your deeds in the estimation of your King, those which raise your degrees highest, those which are better for you than spending gold and silver, and are better for you than that you should meet your enemy and cut off one another's head?” On receiving a reply in the affirmative he said, “It is remembering God.” There are many other such methods to arouse curiosity and interest.

Fifth: Variety in teaching methods

A teacher should not always stick to one way of presenting topics. They should vary their methods. Sometimes teaching through lectures, other times through debates, discussions, questions and answers, or stories and examples, so students do not get bored and instead enjoy the different teaching styles.

Sixth: Expanding answers to students' questions when beneficial

If a student asks a question, the teacher should answer it and expand the answer if they see the student would benefit from the additional information.

Abu Hurairah narrated that a man told God’s messenger that he sailed on the sea taking a small quantity of water with him. As he would suffer from thirst if he used this for ablution, he asked whether he might use sea water for that purpose, and received the reply, “Its water is pure, and what dies a natural death in it is lawful food.” The man had asked about ablution with seawater, but the Prophet added to the answer by mentioning something that would benefit the man as a frequent sea traveler.

-------------------------------------------------------------

(1) ‘Uyūn al-Akhbār by Ibn Qutaybah (2/182)

(2) Shadharāt al-Dhahab fī Akhbār man Dhahab by Ibn al-‘Imād al-Ḥanbalī (5/418)

(3) ‘Uyūn al-Akhbār (2/182)

Read this Article in Arabic

One is not born with a weak personality; rather, the environment they grow up in plays a role in shaping their personality, whether positively or negatively. To avoid the negative impact on oneself, one must adopt a comprehensive outlook on life, which includes paying attention to intellectual and spiritual aspects, in addition to practical ones. Balancing these aspects helps overcome challenges and build a strong personality.

In this article, we will cover five steps to build a strong personality:

1. Self-Acceptance
Self-acceptance means that a person accepts the physical and psychological traits that Allah has granted them, both good and bad. Allah says: “We have certainly created man in the best of stature” (Surah At-Tin: 4). This lies in acknowledging flaws without diminishing one’s value, such as accepting being overweight without making it the center of our identity. This enables us to change what can be changed and live with what cannot be changed.

2. Setting Personal and Ethical Goals
Once we reach self-acceptance, we should set goals that align with our principles and ethics and drive them toward personal and spiritual growth. Such as developing patience, generosity, and self-control. We Muslims have great role models in the life of the Prophet ﷺ, his companions, and the followers after them. Allah says: “There has certainly been for you in the Messenger of Allah an excellent pattern” (Surah Al-Ahzab: 21). Following these examples guides us to the path of success in this life and the Hereafter.

3. Developing Positives
A person’s traits are dynamic, not static, meaning they can be developed and utilized, this is what Islam's teachings clarify. For instance, kindness does not mean responding kindly in every circumstance; that would be rigidity. Good sense and skills developing improve your character and personality without being exploited by others. For Stagnant kindness leads to pleasing others at the expense of oneself, whereas Islam commands moderation. Allah says: “And thus We have made you a just community” (Surah Al-Baqarah: 143).

4. Developing Emotional Resilience
Life is not just about black and white; it's a spectrum of colors, each representing our emotions and experiences. Emotional resilience allows us to embrace these diverse shades, finding meaning in every phase of life. In moments of hardship, we face sorrow with patience and perseverance, and in times of happiness and success, we respond with praise and gratitude. Above all, we fully surrender to Allah’s decree, trusting in His wisdom, whether in good or bad times. This trust empowers us to face challenges, adapt to changing circumstances, and ultimately emerge stronger, with new successes on the horizon.

5. Continuous Self-Reflection
Self-reflection should be a daily practice to learn from mistakes and avoid repeating them. It's equally important to repent to Allah for our missteps, as the Prophet ﷺ said: “All the sons of Adam are sinners, but the best of sinners are those who repent” (Narrated by At-Tirmidhi). Making mistakes is part of being human, but the true shame lies in pride and refusing to acknowledge our faults. Regular self-reflection and correction are key to monitoring personal growth. So, take time to examine your actions, decisions, and mindset. Ask yourself: Are you living in alignment with your values? Are you making progress toward your goals? This habit ensures continuous personal development and keeps you on track.

Building a strong Muslim personality is an ongoing journey that requires patience and effort. By balancing knowledge, action, reflection, and drawing closer to Allah and adhering to the teachings of His Prophet ﷺ, we can be a good example to ourselves and others, and contribute to building a strong and cohesive community.

-------------------------------------------------------------

The Sources:

(1) Dr. Yasser Al-Huzaimi, Finjan Podcast
(2) "Your Mental Health" series by Ahmed Al-Aawar

The State of Kuwait has a distinguished history that dates back more than 4,000 years, as evidenced by the artifacts discovered by researchers. It is also uniquely located among the Gulf states, making it a bridge between the ancient world, as it holds a strategic position controlling access to ancient civilizations and markets. Kazma (one of the region’s old names) was a station for caravans coming from Persia and Mesopotamia to the eastern and interior parts of the Arabian Peninsula. For a long time, it served as a commercial link between the Indian Ocean and the Levant and Europe, being the meeting point of one of the longest and most important trade routes in the ancient world. Failaka Island, with its wells and fresh water, was also a stop for commercial ships connecting ports at the head of the Gulf with the southern parts on their way to Oman, India, and East Africa ⁽¹⁾.

The State of Kuwait is located in the northeastern corner of the Arabian Peninsula, bordered to the east by the Arabian Gulf, to the north by Iraq, and to the west and south by Saudi Arabia. Kuwait covers an area of approximately 17,818 square kilometers. Its surface consists of flat sandy plains with few scattered hills, and its most notable natural feature is the Wadi Al-Batin, located in the northwest of the country, forming the middle of the Kuwaiti-Iraqi border ⁽²⁾.

Kuwait has preserved its authenticity and deep-rooted traditions, with its Arab Muslim people maintaining their identity, culture, and civilization despite the significant modernization in daily life. The tribal system has helped preserve Kuwait’s genuine heritage, especially its moral legacy, which is reflected in popular celebrations throughout the year and their connection to historical events related to the Islamic nation. Here, we will discuss the forms of these historical and contemporary celebrations and the influence of Kuwaiti citizens on them:

First: National Occasions:

– Independence and Liberation Days:

Kuwait celebrates its annual "Hala February" festival, which takes place every February to commemorate Independence and Liberation Days. The celebrations last throughout February, which is one of the best and most pleasant months in the country due to its mild temperatures. The festivities include various joyful events such as entertainment, musical concerts, shopping festivals, and cultural activities, including poetry and literary evenings organized by both state and private cultural institutions.

– Divers’ Return Celebration:

This is one of the national celebrations where a large festival is held to welcome the divers returning from the sea after being away for several months. A grand celebration takes place on the shore, involving the entire town—men, women, and children.

Second: Popular Occasions:

The Kuwaiti community remains socially and family-oriented, with families and tribes gathering for popular and social events, with the form of celebration varying based on the material, economic, and social standing of each family. Some of these occasions include:

– The "Noon" Event:

This is an old traditional celebration, part of Kuwait’s heritage, though it is slowly fading away. It involves simple celebrations for recurring family events, such as celebrating a baby’s first tooth or their first steps ⁽³⁾. The event typically takes place in the afternoon, and family members and neighbors' children are invited, with the mother distributing sweets to celebrate the occasion.

– Religious Occasions:

Kuwait has a strong Islamic popular character, and religious celebrations are held at both the official and popular levels. The Kuwaiti people treat these events with a sense of sanctity, respect, and reverence. During these celebrations, stores, schools, and official institutions close, and people exchange greetings and visit each other on family and tribal levels.

These include celebrations of the Islamic New Year, the Prophet’s birthday, as well as the official Muslim holidays of Eid al-Fitr and Eid al-Adha. The country also celebrates the Isra and Mi'raj event, and one of the religious celebrations is "Girgian," which takes place on the 13th, 14th, and 15th nights of Ramadan. As in the past, children go around the neighborhood in groups singing prayers for the safety of the household’s children, and the lady of the house offers them plates of nuts and sweets ⁽⁴⁾.

– Wedding Preparation Celebrations:

Wedding preparation celebrations are also part of Kuwait’s heritage and authentic Arab traditions. They hold great significance for the social bonds between family, neighbors, friends, and close relatives. The bride’s family may borrow jewelry from women in the family to adorn the bride during these celebrations. Some families may lend rugs, beds, or seating sets, or even help prepare the food.

Although wedding customs in Kuwait are as old as the country itself, these customs have changed significantly, becoming more extravagant. Families now compete in spending, sometimes even exhausting their savings to present an overly lavish image. The engagement is traditionally arranged through a matchmaker on behalf of the groom’s family to facilitate the process. If both parties agree, the next step is the "Dazah," a gift from the groom’s father to the bride, who is not allowed to leave the house at all during the engagement period. The gift is delivered to the bride’s home on a Thursday or Monday, according to Kuwaiti customs. If the girl is highly favored in her father’s house, the "Jalwa" takes place, during which the bride wears a green dress and a green silk head covering, and songs are sung with musical instruments played in her honor.

In modern times, greater choice is given to the groom to select his bride himself, often bypassing the matchmaker system or the traditional choice of the young man’s mother ⁽⁵⁾.

– Funeral and Mourning Traditions:

Kuwait’s funeral and mourning traditions are derived from Islamic law, which it shares with most Arab and Muslim countries. The Kuwaiti and Gulf communities generally retain a strong sense of religious commitment, rooted in their beliefs about doctrine and Islamic law. Consequently, death traditions are characterized by simplicity and lack of extravagance. The deceased is buried in a grave following Islamic law, with the grave being only slightly elevated to mark its location.

Mourning lasts for three days in the deceased’s family home. For the deceased’s wife, if he had one, she observes the Islamic mourning period of 4 months and 10 days, during which she is forbidden to adorn herself, leave the house, or be seen by anyone outside her immediate family. After the mourning period, she washes herself in the sea, after which she is free to remarry if she wishes. It is noteworthy that Islamic law remains the governing rule for all matters related to funerals and mourning, with only minor changes seen in contemporary practices, such as allowing women who work to leave the house before the end of their mourning period.

– The Diwaniya ⁽⁶⁾:

The Diwaniya is a separate space within some large Kuwaiti homes, used for receiving guests and hosting private events. It is an old custom, often attached to homes based on the owner’s financial capacity and the size of the house. Modern houses still retain this idea despite the significant developments in Kuwaiti architecture. The doors of the Diwaniya remain open throughout the day, ready to receive guests at any time, and benches are placed outside for passersby to rest if they wish.

The Diwaniya holds great importance for Kuwaitis, beyond being a preserved tradition. It is a place where important meetings of civil society institutions are held, decisions are made, and it is also a venue for spending leisure time with family and friends. With modernization, it has become more like a social club where people meet to spend their time and hold political, cultural, and literary meetings. Kuwaitis have also equipped their Diwaniyas with modern entertainment, such as air conditioners, televisions, and internet access.

Recently, women's Diwaniyas have emerged, resembling intellectual and cultural salons found in some Arab countries. These are exclusively women’s gatherings, each held with a specific purpose.

-------------------------------------------------------------

(1) Kuwait Center for Research and Studies.

(2) Ibid.

(3) Kuwait Government Online, under the title "Customs and Traditions In Kuwait," adapted.

(4) Ibid.

(5) "Marriage Customs and Traditions in Kuwait: From the 'Dazah' to the 'Jalwa'," Dalia Dawood.

(6) "Diwaniyas in Kuwait (Origin – Development – Influence), A Historical Study," Prof. Dr. Abdullah Mohammed Al-Hajri, Professor of Kuwait History - Faculty of Arts - Kuwait University.

Read this Article in Arabic

Islam has given scholars a special status, considering them the most knowledgeable and understanding of people. Allah says: "Only those fear Allah, from among His servants, who have knowledge" (Fatir: 28). Islamic culture has placed men and women on equal footing regarding the command to seek knowledge in all its fields. Jabir ibn Abdullah reported: The Prophet (ﷺ) stood on the day of the breaking of the fast ('Id) and offered prayer. He began the prayer before the sermon. He then addressed the people. When the Prophet (ﷺ) finished the sermon, he descended (from the pulpit) and went to women. He gave them an exhortation while he was leaning on the hand of Bilal. Bilal was spreading his garment in which women were putting alms. (Reported by Al-Bukhari).

It was narrated from Abu Sa'id Al-Khudri that a woman came to the Messenger of Allah (ﷺ) and said, “Messenger of God, the men have a monopoly of what you say, so appoint us a day on which we may come to you to teach us some of what God has taught you.” He told them to gather on such and such a day in such and such a place, and when they did so he came to them and taught them some of what God had taught him. Then he said, “No woman among you will be predeceased by three of her children without that being a curtain from hell for her." One of the women asked whether that applied if there were two, repeating the question twice, and he replied, “Two also, two also, two also." (Reported by Al-Bukhari and Muslim).

One instance of valuing a woman's education is when the Prophet (ﷺ) made teaching part of a marriage dowry. As he said to Sahl ibn Sa’d, “Go, for I have married her to you with what you have of the Qur’an.” (Reported by Al-Bukhari).

Methodology of Women's Education in Islamic Culture

With a little effort, you can easily compare the methodology of women's education rooted in Islamic principles. Islamic culture has always valued women, granting them a status that approaches moral sanctity and full rights derived from Islamic legislation. This care for women is not found in modern feminist and globalized values, which promote women working and mingling with men in educational institutions, falsely claiming equality.

During the golden ages of the Muslim state, this culture protected women, though periods of decline deprived both men and women of their rights, as is typical during times of weakness.

Muslims preceded the West in women's education by centuries. The Prophet (ﷺ) dedicated a specific day and place to teach women. In contrast, Europe didn't institutionalize women's education until about two centuries ago.

Islam has always maintained a clear methodology and rules for women's education, which successive generations followed until the nation weakened due to cultural invasions that temporarily eroded the Islamic cultural features.

Guidelines for Women's Education in Islamic History

Women’s education in Islam is based on several foundations:

1. Equal Responsibilities: The religious obligations of men and women are identical, except in a few cases related to their natural differences. All legal rulings mentioned in the Qur'an include both genders. Allah says: "It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair" (Al-Ahzab: 36), and "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), and "The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakah and obey Allah and His Messenger. Those - Allah will have mercy upon them. Indeed, Allah is Exalted in Might and Wise" (At-Tawbah: 71).

2. Equal Accountability: Allah says: "And whoever does righteous deeds, whether male or female, while being a believer - those will enter Paradise and will not be wronged [even as much as] the speck on a date seed" (An-Nisa: 124), and "And their Lord responded to them, 'Never will I allow to be lost the work of [any] worker among you, whether male or female; you are of one another. So those who emigrated or were evicted from their homes or were harmed in My cause or fought or were killed - I will surely remove from them their misdeeds and admit them to gardens beneath which rivers flow as reward from Allah, and Allah has with Him the best reward'" (Al-Imran: 195).

3. Education as a Duty: Women are required to seek knowledge just as men are. Allah says: "And it is not for the believers to go forth [to battle] all at once. For there should separate from every division of them a group [remaining] to obtain understanding in the religion and warn their people when they return to them that they might be cautious" (At-Tawbah: 122). Allah also emphasizes studying history and geography: "Have they not traveled through the land and seen how was the end of those before them?" (Muhammad: 10).

4. Selective Education: Women must prioritize learning what benefits them in their responsibilities. There are personal obligations (fard ‘ayn) and communal obligations (fard kifayah). Fields like medicine are communal obligations, ensuring women don’t have to expose themselves to male doctors. However, not all women need to become doctors. Humanitarian and religious studies are personal obligations for every Muslim woman to ensure she worships correctly, raises her children well, and maintains her marital duties. Educational curricula for women should be different from those for men, though this doesn't exclude learning all kinds of sciences.

5. Gender-Specific Teaching: Historically, women's education occurred in exclusive settings. Women did not attend lessons or gatherings with men, even in mosques, but had private lessons in palaces, homes, and separate mosque sessions away from any form of mingling.

Dangers of Coeducation on Society

Many global studies have highlighted the risks of coeducation in schools. Dr. Muhammad bin Abdullah Al-Habdan, in his research "Coeducation in Education: Ethical Corruption and Educational Harms," ⁽¹⁾ discusses such dangers. A study from Harvard University comparing single-sex to coeducational schools found that single-sex schools achieved:

• Higher educational objectives.
• Better self-esteem and quality of life.
• Improved performance in science and reading.
• Reduced stereotypical views of gender relations.
• Lower rates of absenteeism and behavioral issues.
• Better study habits and less time wasted watching TV.

Researcher Bonnie Fairbairn from the University of Western Ontario in Canada states that coeducation deceives women with slogans of equality, while the truth is that real equality lies in separation. This is because both genders have distinct characteristics and advantages that mixed schools and universities do not focus on, prioritizing the abilities of male students over female students.

After reviewing numerous studies that confirm similar findings, it is stated that women's universities and schools achieve better results across various fields, particularly in science, mathematics, and technology.

The same conclusion is reached by many researchers, including Lisa Ryerson, President of Wells College, who adds to the previous results by saying that women's universities increase self-confidence and ambition among their students, unlike coeducational universities.

Furthermore, Professor Nancy Beadie, in her comparative study on sources of success in 19th-century academies, published in the American Journal of Education in 1999, asserts that the key to success lies in the presence of non-coeducational schools. Based on this, she suggests further research into the possibility of establishing schools following this model in the current era, in line with market demands.

This is not the only Western study in this field that has concluded the dangers of coeducation on moral, social, and academic levels. In fact, there are hundreds of scientific studies that have reliably determined the catastrophic consequences of mixing genders in education.

-------------------------------------------------------------

(1) Published on the 'Noor Al-Islam' website, October 15, 2009.

Read this Article in Arabic

Discrimination against Muslims in employment, whether in the public or private sector, represents a growing problem faced by this group in many countries, including India. Despite constitutions and laws affirming equality and non-discrimination, Muslims often face significant obstacles that prevent them from obtaining equal job opportunities. This discrimination is evident through lower employment rates, ignored applications submitted by Muslims, and social and religious biases that affect their ability to achieve professional success.

This article highlights the discrimination against Muslims in jobs, examines its causes and effects, and suggests practical solutions to address it.

Recent research conducted by LedBy, a non-profit leadership incubator for Muslim women in India, reveals serious obstacles faced by Muslim women in the labor market. For the purpose of the study, two equally qualified resumes were created, one for a fictional Muslim woman named Habiba Ali and the other for a fictional Hindu woman named Priyanka Sharma. Neither profile contained a photo. Over ten months, 1,000 job applications were submitted from each profile to 1,000 online job sites such as LinkedIn and Naukri.

Out of the 1,000 applications submitted, Priyanka received 208 positive responses, while Habiba received only 103. Despite having similar qualifications, Habiba received less favorable results. Both women received 88 positive responses from the same institutions, but Priyanka received 120 unique responses from different institutions, while Habiba received only 15. Habiba rarely received follow-up calls, whereas a large proportion of Priyanka’s responses were in the form of follow-up calls. Recruiters proactively reached out to Priyanka on her online profile, while Habiba received only one positive response from recruiters who found her profile online, compared to Priyanka's 15.

Supporters of "Hindutva" and their allies in the Bharatiya Janata Party (BJP)-led government in India have called for an economic boycott of Muslim vendors, daily laborers, craftsmen, and other service providers. LedBy's research confirms that this anti-Muslim sentiment has extended into the private sector, where recruiters believe that Muslim women are less capable of performing jobs for which they are fully qualified.

Discrimination in Government Employment

Although the Indian Constitution, for example, guarantees equality before the law and prohibits discrimination based on religion or race, the reality is different. Muslims increasingly find themselves marginalized in many government jobs and are indirectly excluded due to arbitrary eligibility criteria, a lack of support networks, and ingrained societal biases.

Statistics indicate alarmingly low representation of Muslims in government jobs, both at higher levels and even in lower grades. Studies reveal that the percentage of Muslim employees in government departments does not correspond to their population proportion. Muslims are often rejected for employment due to their religious background, despite being qualified. This discrimination is not only a result of institutional policies but also of negative attitudes toward Muslims in the wider society.

Impact of Government Policies

Under governments promoting Hindu nationalist policies, such as the BJP in India, Muslims have been further marginalized in government hiring processes. Policies targeting Muslims, like "security vetting," increase discrimination. Additionally, public calls from some sectors for boycotts of Muslim workers in specific industries make it even harder for them to secure jobs.

Discrimination in the Private Sector

Numerous studies show that discrimination against Muslims in hiring is not limited to the public sector but also exists in the private sector. A study by LedBy in India revealed that Muslim women face significant discrimination in the labor market. For example, Muslims receive half the number of positive responses compared to their Hindu counterparts when applying for the same jobs with equal qualifications.

Muslims are often excluded from employment based on their names or physical appearance, such as wearing a hijab or beard. These factors are used as unofficial criteria for rejecting applicants, with the assumption that Muslims are less capable of adapting to corporate culture or that hiring them may negatively impact the company’s public image.

Causes of Discrimination Against Muslims in Employment

• Islamophobia and Social Biases:
  The rise of Islamophobia in many societies contributes significantly to discrimination against Muslims in employment. Negative perceptions of Muslims, such as being less loyal to the state or more associated with violence and extremism, affect their job prospects. These biases influence hiring decisions, both in the public and private sectors.
• Rising Nationalism and Discriminatory Policies:
  In governments seeking to promote the dominant religious identity, policies are directed in ways that increase discrimination against Muslims. For example, calls for boycotting Muslim-owned businesses or questioning their national loyalty lead to their indirect exclusion from the market.
• Lack of Support Networks and Equality:
  Muslims often lack professional support networks that can help them access job opportunities. Many jobs rely on personal relationships and social networks, which may be unavailable or weak in Muslim communities. Additionally, policies aimed at promoting diversity and equality do not always fully include religious minorities.

Discrimination against Muslims in employment is a major challenge that needs to be addressed urgently and decisively. Through strengthening laws, raising awareness, and adopting inclusive hiring policies, a more just and diverse work environment can be achieved, providing equal opportunities for growth and success for everyone.

-------------------------------------------------------------

Read this Article in Arabic

Satanic tricks and diabolical schemes are promoted by the hypocrites and fall into the traps of the heedless, but the believers recognize them. They neither respond to them nor get caught in their snares. These are the methods of adorning falsehood, which lead to the distortion of facts, the multiplication of obstacles, and the worsening of calamities. So, what are these methods?

1. Claiming to intend goodness and reform:

Satan invented this method when he whispered to Adam and his wife, saying:
"O Adam, shall I direct you to the tree of eternity and possession that will not deteriorate?" (Surah Taha, 120), al-Tabari explained: Satan whispered to Adam, saying: Shall I guide you to a tree, that if you eat from it, you will live forever and possess a kingdom that will never end. And he said to him: If you eat from it, you will become a king like Allah or you will be among the immortals, and you will never die.⁽¹⁾ He claimed to want good for Adam and his wife and whispered to them to do what he desired, so they could reach the so-called "good."

This is the way of the devils and those who follow them among tyrants and hypocrites. Pharaoh, for example, when he wanted to entice his people to follow him, claimed he only sought their good and reform. Allah said: "Pharaoh said: I do not show you except what I see, and I do not guide you except to the way of right conduct." (Surah Ghafir, 29).
Similarly, the hypocrites corrupt the earth and try to make their ways seem appealing to people, claiming they are reformers, not corrupters. Allah says:
"And when it is said to them, 'Do not cause corruption on the earth,' they say, 'We are only reformers.' Unquestionably, it is they who are the corrupters, but they perceive [it] not." (Surah Al-Baqarah, 11-12).

2. Donning the cloak of advice:

Another method by which devils adorn falsehood is by pretending to offer advice, as if they want nothing for themselves but to guide others for their own benefit. Allah warned us about this, showing us that it is the way of Satan. Allah says: "But Satan whispered to them to make apparent to them that which was concealed from them of their private parts. He said, 'Your Lord did not forbid you this tree except that you become angels or become of the immortal.' And he swore [by Allah]  to them, 'Indeed, I am to you from among the sincere advisors.' So he made them fall, through deception. And when they tasted of the tree, their private parts became apparent to them, and they began to fasten together over themselves from the leaves of Paradise. And their Lord called to them, 'Did I not forbid you from that tree and tell you that Satan is to you a clear enemy?'" (Surah Al-A'raf, 20-22).

3. Deceiving people with false oaths:

In the previous verses, Allah explained that Satan swore to Adam and his wife, meaning he falsely took oaths to make his advice seem sincere. This is a method used by the devils and their hypocritical followers—taking false oaths. Hypocrites are keen to swear by Allah that they only seek reform, but they are liars in this.

The Quran has exposed this behavior in several places. Allah says:
"So how [will it be] when disaster strikes them because of what their hands have put forth and then they come to you swearing by Allah, 'We intended nothing but good conduct and accommodation.'" (Surah An-Nisa, 62), and He also said: "And [there are] those [hypocrites] who took a mosque as harm, disbelief, and division among the believers and as a station for whoever had warred against Allah and His Messenger before. And they will surely swear, 'We intended only the best.' And Allah testifies that indeed they are liars." (Surah At-Tawbah, 107).

4. Pretending to be with the believers:

Devils and their hypocritical followers always try to appear as though they are siding with the people, standing by them in times of calamity, just to make it easier for them to lead them astray. This devilish behavior is seen in what the Quran narrates about Satan: "And [remember] when Satan made their deeds pleasing to them and said, 'No one can overcome you today from among the people, and indeed, I am your protector.' But when the two armies sighted each other, he turned on his heels and said, 'Indeed, I am dissociated from you. Indeed, I see what you do not see; indeed, I fear Allah. And Allah is severe in penalty.'" (Surah Al-Anfal, 48). Satan pretended to stand by those who followed him, but in reality, he deceived them.

Similarly, hypocrites also pretend to be with the believers, but they hide their true intentions. Allah says: "And of the people are some who say, 'We believe in Allah and the Last Day,' but they are not believers. They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not." (Surah Al-Baqarah, 8-9), and He also said: "And when they meet those who believe, they say, “We believe”; but when they are alone with their evil ones, they say, “Indeed, we are with you; we were only mockers.'" (Surah Al-Baqarah, 14), and: "Those who await [and watch] you. Then if you gain a victory from Allah, they say, 'Were we not with you?' But if the disbelievers have a success, they say [to them], 'Did we not gain the advantage over you, but we protected you from the believers?' Allah will judge between [all of] you on the Day of Resurrection. And never will Allah give the disbelievers over the believers a way [to overcome them]." (Surah An-Nisa, 141).

5. Claiming to fight corruption and showing concern for people:

Allah has explained that tyrants often deceive people by making false claims of fighting corruption and pretending to care for the people. For example, Pharaoh, when he fought against Prophet Musa (Moses), wanted to win the people's support by making them believe that Musa’s call would lead to corruption, and that opposing Musa was only to prevent this corruption.

Allah says: "And Pharaoh said, 'Let me kill Moses and let him call upon his Lord. Indeed, I fear that he will change your religion or that he will cause corruption in the land.'" (Surah Ghafir, 26), and: "And the eminent among the people of Pharaoh said, 'Will you leave Moses and his people to cause corruption in the land and abandon you and your gods?' [Pharaoh] said, 'We will kill their sons and keep their women alive; and indeed, we are subjugators over them.'" (Surah Al-A'raf, 127), these are tricks and schemes aimed at fighting the truth and adorning falsehood.

-------------------------------------------------------------

(1) Tafsir al-Tabari (1/526).

Read this Article in Arabic

The Islamic nation has been afflicted in recent times with some deviant ideas and destructive calls, such as the call to poverty. Some individuals have worked to spread poverty and justify its existence among Muslims by misinterpreting religious texts and convincing those who followed them that this is the correct Islamic approach. Among those who have led the call to poverty in Islamic lands are those who wish to occupy Islamic countries, preachers who excessively condemn worldly life, and those who seek to appease people by making them accept their current situation ⁽¹⁾. This can be seen in the following points:

First: Those who wish to occupy Islamic countries:

The occupiers have worked to achieve poverty in the lives of Muslims through various means, including:

1. Deliberate promotion of the idea of renunciation of the world as if it means giving it up among Muslims, claiming that this is the correct Islamic approach. This was done through some Orientalists who served the interests of the occupiers, including the Jewish Orientalist Goldziher, who claimed that Islam is dominated by the idea of renouncing the world and abstaining from it, and at the same time, the idea of absolute reliance on Allah and submission prevails ⁽²⁾. He then went on to link piety with asceticism, asserting that a person is not considered pious unless he withdraws from the world and takes nothing from it!

In truth, Islam's view of wealth is not like this. Islam does not see the possession of wealth as a crime, nor the accumulation of riches as disobedience. Wealth is a tool, and like any tool, it can be used to support truth or falsehood. It is the way this tool is used that brings either praise or blame. To simply declare that armament is a vice is absurd. Wealth, in Islam's view, is a great good if it is earned lawfully and spent rightly.

Wealth in Islam is a means that the Muslim should use to achieve his goal, which is to please Allah, but some Orientalists deliberately create lies and spread falsehoods to achieve their purposes and reach their goals.

2. The occupiers also worked to create poverty among Muslims by making worldly desires easily accessible to them, distracting them from great endeavors, enticing them to seek comfort, and making them disinterested in high aspirations. They kept them busy with trivial matters, accustomed them to laziness and passivity, and made them dependent on others to achieve their goals. This ensured that colonial control remained intact, and people continued to depend on the occupier who claimed to bring good and prosperity to the Islamic lands. These ideas remained deeply rooted in the hearts of some Muslims, leading them to abandon work, focus on seeking pleasures, and satisfying desires until the enemy took over the land and Muslims resigned themselves to poverty and humiliation.

Second: Preachers who excessively condemn worldly life:

People's excessive attachment to worldly life and making it their ultimate goal led many preachers to confront this deviation by calling for focus on the Hereafter and using worldly life as a means to achieve happiness rather than an end in itself. This approach is commendable, but some preachers went too far in their treatment, excessively condemning worldly life, urging people to withdraw from it and avoid it out of fear of its dangers. They warned people against loving the world and becoming infatuated with it, continuously highlighting its flaws until people became afraid of it and possessed nothing, suffering from hunger after previously suffering from the excesses of satiety.

These preachers overdid their treatment and exaggerated the remedy, considering the world as an enemy that brings nothing but evil. They justified their actions by pointing to the corrupt use of wealth and the dominance of materialism at the expense of spirituality. However, despite their good intentions, they made a mistake in their approach by over-medicating, leading to the emergence of more severe diseases than the original ailment.

The correct approach is for Muslims to understand the verses and hadiths that condemn worldly life as akin to an insulin injection for a diabetic, introducing an additional substance into the body to compensate for the deficiency in the inactive glands. The meaning here is that if some people have lost their minds and come to believe that this world is the entirety of existence, clinging to this misconception and magnifying life while denying anything beyond it, as stated in the verse, "And they swear by Allah their strongest oaths that Allah will never resurrect one who dies" (An-Nahl: 38), then a powerful and alarming message is needed to remind them that the world they exaggerate and limit themselves to is insignificant compared to the Hereafter, which they must inevitably face.

Islam does not condemn life in order to create generations who are blind to its lights and ignorant of its secrets, but rather condemns it to ensure moderation ⁽³⁾. Therefore, these preachers must identify the source of the disease and select the appropriate medicine and suitable dosages for each individual, so they do not harm where they intended to do good, or commit injustice where they intended justice.

Third: Those who seek to appease people by making them accept their current situation:

Some preachers focused on making poverty appealing to people, convincing them to accept their current situation so they wouldn't resent their lives or question their provisions. They often exaggerated this point, using the Prophet's (PBUH) saying: "Look at those who are lower than you (financially) but do not look at those who are higher than you, lest you belittle the favors Allah conferred upon you." ⁽⁴⁾ In truth, this hadith was not meant to encourage withdrawal from worldly life in all cases but rather to provide a remedy for a specific illness. If a person looks at someone who is above them, it may lead to envy, and the remedy is to look at someone who is below them so that it becomes a reason for gratitude ⁽⁵⁾. If there is no illness—namely, attachment to the world and viewing it as a goal and end—then why insist on taking the medicine?

In addition, trying to appease people by making them accept their current situation and making poverty appealing to them is nothing more than a manifestation of inferiority, a desire to live life in its lowest form. The truth is that this issue is merely about clinging to the remnants of life, even if it is in the lowest depths of misery, filled with thorns and filth! You see all this deeply rooted in the decisions of sick souls, fueled by misguided teachings and erroneous ideas, so that it appears on the tongues as if it were praise and gratitude, but in reality, it is contentment with a life of servitude!

The Qur'an has criticized people for being content with life in any form, saying: "And you will surely find them the most greedy of people for life, even more than those who associate others with Allah. One of them wishes that he could be given a life of a thousand years, but it would not remove him from the punishment that he is given a life that long. And Allah is seeing of what they do" (Al-Baqarah: 96). This verse emphasizes that running away from a wretched life, even to death, is a psychological humiliation that has enveloped much of the Islamic East. The strange thing is that this is done in the name of faith in Allah and submission to destiny. However, experience has taught us that courage in the face of death is a virtue that only appears in living peoples and strong nations. The early Arabs were more eager for death than their enemies were for life, and they were the furthest from being satisfied with a weak life or remaining at peace in its embrace. How far this is from people who now fill their stomachs with whatever they can find on the earth and then not only accept this but also say, "O Allah, make it a lasting blessing, and preserve it from vanishing." ⁽⁶⁾

It is not wrong for a person to pray to Allah to preserve and sustain blessings, but it is wrong to surrender to weakness and laziness. The Qur'an condemned those who were content with a lowly life and lived as weaklings on the earth without seeking a way out of it. Allah says: "Indeed, those whom the angels take in death while wronging themselves, they will say, 'In what [condition] were you?' They will say, 'We were oppressed in the land.' They [the angels] will say, 'Was not the earth of Allah spacious [enough] for you to emigrate therein?' For those, their refuge is Hell - and evil it is as a destination" (An-Nisa: 97). This verse emphasizes that humiliation is a crime, and living life in weakness and submission is a precursor to downfall in the Hereafter. The verse prohibits accepting inferiority and being accustomed to weakness and mandates resistance until the last breath. A Muslim does not accept life in any form and at any price. It must be as he desires, or he will reject it and find something better with his Lord ⁽⁷⁾.

Therefore, it is not appropriate for some preachers to make poverty appealing to people and convince them to accept it based on destiny or reliance on laziness, as this contradicts the Islamic approach and causes weakness and humiliation.

-------------------------------------------------------------

(1)  "The Call to Poverty: A Critical Study" by Dr. Ramadan Hamida Mohamed, p. 10.

(2) "Alaqida w Alsharia fi El-Islam" by Goldziher, p. 119.

(3) "Kaif Nafham Al-Islam" by Sheikh Muhammad Ghazali, p. 42.

(4) Agreed upon, narrated by Al-Bukhari (6125) and Muslim (2963).

(5) "Fath al-Bari" by Ibn Hajar al-Asqalani, (11/323).

(6) "Islam wa-al-Awda` al-Iqtisadiyah" by Sheikh Muhammad Ghazali, p. 59.

(7) "Qadha'if al-Haqq" by Sheikh Muhammad Ghazali, p. 218.

Read the Article in Arabic