Marital life often goes through challenges, problems, and conflicts that can escalate to separation, divorce, and family disintegration if both parties insist on their stances and conflicts intensify without adhering to Islamic principles governing such matters.

Unfortunately, Arab countries are witnessing alarmingly high divorce rates, posing a significant challenge to Arab and Muslim families and threatening new generations with negative and catastrophic consequences that may be difficult to remedy later.

According to the divorce rate per thousand people, Libya leads with a rate of 2.5%, followed by Egypt at 2.3%, Saudi Arabia at 2.1%, Algeria at 1.6%, and Jordan also at 1.6%. From the sixth to the tenth positions are Lebanon at 1.6%, Syria at 1.3%, Kuwait at 1.3%, the UAE at 0.7%, and Qatar also at 0.7%, according to “Data Pandas,” a website specializing in global divorce rates.

However, other official data revealed that Kuwait leads the Arab world with a divorce rate of 48% of the total number of marriages, according to the Kuwaiti Ministry of Justice. Egypt ranks second in terms of divorce rate to total marriages at 40%, but it leads the Arab world in the number of divorce cases with 240 cases daily and 3 million divorced women, according to official data from the Egyptian Cabinet Information and Decision Support Center.

In Jordan, which ranks third, the divorce rate has risen to 37.2%, Qatar follows at 37%, the UAE and Lebanon are in fifth and sixth positions at 34%, Sudan at 30%, Iraq at 22.7%, and Saudi Arabia at 21.5%, according to “Al Jazeera Net.”

In light of this, there is an urgent need for practical and preventive measures to curb the growing divorce rates in the Arab world and to reduce its levels promptly, with the concerted efforts of all legislative, educational, social, religious, cultural, and media institutions to halt this dangerous cancer that strikes at the heart of family cohesion.

Preventive Measures to Reduce Divorce:

1. Good Spousal Selection from the Start: The selection criterion should be religion and good character, not just wealth and status, as is commonly practiced. This criterion applies to both men and women. For women, the Prophet Muhammad (peace be upon him) said: “If there comes to you one with whose character and religious commitment you are pleased, then marry (your daughter or female relative under your care) to him, for if you do not do that there will be Fitnah in the land and widespread corruption.” For men, he said: “A woman may be married for four reasons, for her property, her rank, her beauty and her religion; so get the one who is religious and prosper.” (Al-Bukhari and Muslim)
2. Living in Kindness and Mercy: There should be mutual kindness, compassion, and love between spouses. Allah says, “And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.” (Ar-Rum: 21) The Prophet also warned against responding to life's annoyances with hostility, saying, “A believer must not hate a believing woman; if he dislikes one of her characteristics he will be pleased with another.” (Muslim) Sheikh Ibn Uthaymeen said: “'Fark' means hatred and enmity; that is, a believer should not harbor enmity or hatred towards a believing woman, such as his wife. He should not harbor enmity or hatred if he sees something he dislikes in her character because a person must act justly. He should consider the treatment that the situation demands. Justice is to balance the bad qualities with the good ones, assess which one is greater and which has a more significant impact, and let the more prevalent and impactful one prevail. This is true justice.”
3.  Advising with Wisdom and Good Counsel: Advice should be repeated wisely and beautifully, clarifying the truth and explaining its sources while being patient. Time is part of the treatment, as a person                     might not accept advice the first time due to stubbornness or other reasons but may soften later.
4. Avoiding Estrangement: For a rebellious woman who refuses to obey her husband in righteousness, estrangement should occur in bed, not outside the home. Allah says, “Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband's] absence what Allah would have them guard. But those [wives] from whom you fear arrogance - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them. Indeed, Allah is ever Exalted and Grand.” (An-Nisa: 34)
5.  Resorting to Reconciliation: Through a trusted third party of good and wise people, who can intervene to resolve the conflict, remind each party of the other's good qualities, distance them from Shaitan, and remind them of Allah. Allah says, “And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, Allah will cause it between them. Indeed, Allah is ever Knowing and Acquainted [with all things].” (An-Nisa: 35)
6. Islamic Wisdom in Limiting Divorce: Islam made divorce thrice and not once to provide an opportunity for review and reconciliation. A man can take his wife back if he divorces her once or twice as long as she is in her ‘iddah (waiting) period (three lunar months). He can divorce her while she remains in his house, perhaps reconciling and retracting. However, if he divorces her for the third time, she is no longer his wife and becomes unlawful for him until she marries another man willingly. If the latter divorces her willingly, she becomes lawful for her first husband again. Allah says, “Divorce is twice. Then, either keep [her] in an acceptable manner or release [her] with good treatment. And it is not lawful for you to take anything of what you have given them unless both fear that they will not be able to keep [within] the limits of Allah. But if you fear that they will not keep [within] the limits of Allah, then there is no blame upon either of them concerning that by which she ransoms herself. These are the limits of Allah, so do not transgress them. And whoever transgresses the limits of Allah - it is those who are the wrongdoers. And if he has divorced her [for the third time], then she is not lawful to him afterward until [after] she marries a husband other than him. And if the latter husband divorces her [or dies], there is no blame upon the woman and her former husband for returning to each other if they think that they can keep [within] the limits of Allah. These are the limits of Allah, which He makes clear to a people who know.” (Al-Baqarah: 229-230) Allah also says, “O Prophet, when you [Muslims] divorce women, divorce them for [the commencement of] their waiting period and keep count of the waiting period, and fear Allah, your Lord. Do not turn them out of their [husbands'] houses, nor should they [themselves] leave [during that period] unless they are committing a clear immorality. And those are the limits [set by] Allah. And whoever transgresses the limits of Allah has certainly wronged himself. You know not; perhaps Allah will bring about after that a [different] matter.” (At-Talaq: 1)
7. Modern Recommendations: Seeking advice from social relationship experts and family counseling, taking a marital break for a few weeks to cool off, reviewing oneself, or attending training on how to accommodate the other and address the mistakes leading to divorce. Identifying cases deserving divorce while utilizing family, community, and religious awareness programs before making the decision to dismantle the family and endanger children.

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The book “Historical Stances of Islamic Scholars,” published in 1984, provides a glimpse into the historical positions taken by Islamic scholars, particularly the scholars of Al-Azhar, who presented rare examples of esteemed scholars speaking the truth in the face of authority without being swayed by positions or wealth, nor intimidated by rulers or presidents.

The author of the book, Dr. Muḥammad Rajab Al-Bayyumi, former Dean of the Faculty of Arabic Language in Mansoura, highlights numerous instances where Al-Azhar figures defended the truth and stood against falsehood. He calls for the documentation and preservation of these enduring stances, emphasizing the importance of recognizing the same Quranic spirit that inspired figures like Saeed bin Jubair, Saeed bin Al-Musayyib, Ahmad ibn Hanbal, and Al-Izz ibn Abd al-Salam, which also influenced the scholars of Al-Azhar who confronted falsehood with clear and honest speech.

The valuable book, consisting of 235 pages, discusses the actions of the esteemed Egyptian scholar Sheikh Muhammad Abu Zahra (1898-1974). When invited to a major Islamic symposium in one of the Arab capitals, the symposium was inaugurated by the head of state who declared that socialism was the Islamic doctrine. None of the attendees responded, but Abu Zahra courageously took the floor and said: We, the scholars and jurists of Islam, have come to this symposium to speak the word of Islam as we see it, not as politicians see it. It is the duty of politicians to listen to scholars and understand that they are knowledgeable and not easily deceived by superficial appearances. Having studied what is called socialism, we find that Islam is of higher value and greater direction than to be confined within its scope. The participants will express their opinions as they believe, not as politicians want, for they are the ones with authority in this field.

Al-Bayyumi comments in his rich and instructive book that the symposium, initially scheduled for a full week, concluded with its opening session due to Abu Zahra's decisive and rare historical stance.

The late Sheikh of Al-Azhar, Sheikh Muhammad Mustafa Al-Maraghi (1881-1945), is also featured as one of the prominent figures in “Historical Stances of Islamic Scholars.” He is remembered for his bold stand during his tenure as a judge when King Farouk divorced his wife Queen Farida and wanted to forbid her from remarrying. Al-Maraghi refused to issue such a fatwa. When the king visited him in the hospital, Al-Maraghi famously said, “As for the divorce, I do not approve of it, and as for the prohibition, I do not have the authority for it.” When the king pressed further, the sheikh declared, “Al-Maraghi cannot forbid what Allah has made lawful.”

Another historical stance documented in the book involves the late Sheikh of Al-Azhar, Abdel Meguid Selim (1882-1954), who, when serving as Mufti of Egypt, received a question from a magazine opposed to the king about the legality of hosting dancing parties in palaces. One of the fatwa office officials noted that the king had held such a party at Abdeen Palace, making the question politically charged, as the magazine wanted to drive wedge between the Sheikh and the king. Nevertheless, Sheikh Selim responded that the Mufti must answer questions truthfully and issued a fatwa prohibiting these parties.

The book also highlights the positions of the late Sheikh of Al-Azhar, Sheikh Gad al-Haq Ali Gad al-Haq (1917-1996), who was the first to declare that the genocide in Bosnia and Herzegovina was a crusade aimed at eradicating Muslims. He was the first to call for an Islamic conference at Al-Azhar Mosque to support the Bosnian Muslims, emphasizing that they don’t need mujahideen as much as they needed money and weapons.

When the US Congress decided to move the American embassy to Jerusalem, Sheikh Gad al-Haq issued a clear and strong statement condemning the continuous Zionist aggression on Jerusalem and the US decision, considering it support for the unjust aggressors. He rejected normalization with Israel, stating that there can be no peace with the usurping Jews and that peace would only come with the liberation of Arab lands. He also opposed Muslim visits to Jerusalem following some scholars' fatwa allowing it after the Oslo Accords in 1993. Regarding the Egyptian prisoners killed by Israel on purpose during the June 1967 war, he asserted that deliberate killing deserved retribution.

The late Imam also had a notable stance against the 1994 International Conference on Population and Development held in Cairo. He fiercely opposed some of the conference's provisions and issued a strong statement rejecting its document, reaffirming that Islam does not condone any sexual relations outside of lawful marriage, prohibits adultery, homosexuality and abortion, even in cases of adultery. He urged the Islamic Ummah to disregard any clause or paragraph that contradicted Islamic Sharia.

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Trade has always been a cornerstone of societies throughout the ages and has received significant attention from Islamic Sharia. It has become extremely important to recall the ethics of Muslim merchants in light of the economic crises and rising living costs we face today, to exemplify the Islamic model of a Muslim merchant who neither cheats, betrays, nor lies, regardless of the circumstances, even at the expense of his profit.

We must never forget the importance of trade in spreading Islam. Islam reached Indonesia through Muslim merchants. Coming from the Middle East and South Asia, they were the first to introduce Islam to Indonesia. The morals and generosity of Muslims in trade aroused the curiosity of the Indonesians to learn about this religion, which advocates such ethics. Today, Indonesia is the largest Muslim-majority country, with over 200 million Muslims. Islam entered the hearts of Indonesians because of the ethics of these merchants, who then became advocates for this religion themselves!

The most important ethics that every Muslim merchant should have are:

1- Honesty and Trustworthiness: These are the most important traits in a Muslim merchant, earning him a great place in the eyes of Allah. Abu Sa'id Al-Khudri narrated that the Prophet (peace be upon him) said: “The truthful, trustworthy merchant is with the Prophets, the truthful, and the martyrs.” (Jami` at-Tirmidhi 1209)

This means that whoever strives for honesty and trustworthiness will be among the righteous, alongside the Prophets and truthful ones. (Tuhfat al-Ahwadhi bi Sharh Jami' al-Tirmidhi, Vol: 4, Page: 335)

Rifa'ah reported that he went with the Messenger of Allah (ﷺ) to the Musalla, and he saw the people doing business so he said: 'O people of trade!' and they replied to the Messenger of Allah (ﷺ) turning their necks and their gazes towards him, and he said: 'Indeed the merchants will be resurrected on the Day of judgement with the wicked, except the one who has Taqwa of Allah, who behaves charitably and is truthful.' (Jami` at-Tirmidhi 1210)

2- Constant Remembrance of Allah: A Muslim merchant should not let his trade distract him from dhikr (the remembrance of Allah) and worship. His heart should remain vigilant and filled with faith. Allah says, “[They are] men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah. They fear a Day in which the hearts and eyes will [fearfully] turn about.” (An-Nur: 37)

The Quran also warns against being preoccupied with wealth and earnings, while forgetting dhikr: “O you who have believed, let not your wealth and your children divert you from the remembrance of Allah. And whoever does that – then those are the losers.” (Al-Munafiqun: 9)

3- Seeking the Lawful and Avoiding Doubts: All transactions should comply with Islamic Sharia, avoiding any doubtful or unlawful gains. The Prophet (peace be upon him) said: “What is lawful is clear and what is unlawful is clear, but between them are certain doubtful things which many people do not know. So he who guards against doubtful things keeps his religion and his honour blameless. But he who falls into doubtful things falls into that which is unlawful.” (Al-Bukhari and Muslim)

A Muslim should not accept unlawful earnings to ensure his wealth is blessed and his du’a is answered. Abu Huraira narrated that the Messenger of Allah (ﷺ) said, “Allah the Almighty is Good and accepts only that which is good. And verily Allah has commanded the believers to do that which He has commanded the Messengers. So the Almighty has said: “O (you) Messengers! Eat of the tayyibat [all kinds of halal (legal) foods], and perform righteous deeds.” [23:51] and the Almighty has said: “O you who believe! Eat of the lawful things that We have provided you.” [2:172]” Then he (ﷺ) mentioned [the case] of a man who, having journeyed far, is disheveled and dusty, and who spreads out his hands to the sky saying “O Lord! O Lord!,” while his food is haram (unlawful), his drink is haram, his clothing is haram, and he has been nourished with haram, so how can [his supplication] be answered? (Muslim)

4- Easing the Burden of Others: A merchant should not pressure those he deals with, especially if they are in financial difficulty. Abu Al-Yusr reported that the Prophet (peace be upon him) said: “He who grants a respite to one who is in straitened circumstances or remits his debt will be taken by God under His protection.” (Sahih Muslim)

The Prophet (peace be upon him) told us about a merchant from the Children of Israel who was easy on people. Therefore, Allah rewarded him by forgiving him, “There was a merchant who used to lend the people, and whenever his debtor was in straitened circumstances, he would say to his employees, 'Forgive him so that Allah may forgive us.' So, Allah forgave him.” (Sahih al-Bukhari 2078)

5- Charity: Charity purifies the wealth and brings blessings. Qais bin Abu Gharazah said: “In the time of the Messenger of Allah (ﷺ) we used to be called brokers, but the Prophet (ﷺ) came upon us one day, and called us by a better name than that, saying: O company of merchants, unprofitable speech and swearing takes place in business dealings, so mix it with sadaqah (alms).'” (Sunan Abu Dawood, 3326)

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1. Population of Indonesia (2024) - Population TODAY.
2. The Arrival of Islam in Indonesia.. Paths and Beginnings (1), dawa.center.
3. “Fiqh of the Muslim Merchant,” by Husam al-Din Muhammad ibn Afanah.
4. “Characteristics of the Honest Muslim Merchant,” islamqa.info.
5. “The Ethics and Characteristics of the Muslim Merchant,” Islamic Sciences College at Diyala University.

People's perceptions of their enemies' strength vary. Some people underestimate their enemy’s strength, while others exaggerate it. Exaggeration involves magnifying and sensationalizing an issue to instill fear. ⁽¹⁾ A balanced approach avoids underestimating the enemy or overemphasizing their strength, assessing matters accurately, and preparing adequately for confrontation. This balanced approach, without fear or panic, is the correct one, as exaggerating the enemy’s strength leads to several dangers, including:

1. Psychological Defeat

Magnifying the enemy's strength leads to fear, weakness, reluctance to confront, and surrender to them. This is psychological defeat, which Islam forbids. The belief should be that victory and support come solely from Allah: “And victory is not except from Allah, the Exalted in Might, the Wise.” (Al-Imran: 126) Allah supports the believers with His soldiers: “And to Allah belong the soldiers of the heavens and the earth. And ever is Allah Exalted in Might and Wise.” (Al-Fath: 7) Allah even strengthens the believers and instills fear in the disbelievers: “[Remember] when your Lord inspired to the angels, 'I am with you, so strengthen those who have believed. I will cast terror into the hearts of those who disbelieved; so strike [them] upon the necks and strike from them every fingertip.'” (Al-Anfal: 12)

This divine support and victory require only a group of believers who support Allah’s religion and prepare with whatever strength they can to face the enemy. Then Allah grants them a clear victory: “It is He who supported you with His help and with the believers.” (Al-Anfal: 62)

2. Succumbing to Hypocrites and Dissuaders

In times of fear, hypocrites and dissuaders try to influence believers, convincing them that the enemy can overpower or humiliate them. They exploit human tendencies to enjoy life’s pleasures, which may affect a believer's spirit, making them vulnerable to discouragement. The Quran warns against this: “Those who remained behind rejoiced at their staying [at home] after [the departure of] the Messenger of Allah and disliked to strive with their wealth and their lives in the cause of Allah and said, 'Do not go forth in the heat.' Say, 'The fire of Hell is more intense in heat' – if they would but understand.” (At-Tawbah: 81) Allah also says about them: “Had they gone forth with you, they would not have increased you except in confusion, and they would have been active among you, seeking [to cause] you fitnah. And among you are avid listeners to them. And Allah is Knowing of the wrongdoers.” (At-Tawbah: 47)  

3. Clinging to Earthly Life

Fear and terror of the enemy’s strength lead to abandoning jihad, laziness, indulgence in worldly pleasures, weakening Muslim strength and prestige, and allowing the enemy to overtake them. Allah warns believers against this and threatens severe punishment if they settled with humiliation: “O you who have believed, what is [the matter] with you that, when you are told to go forth in the cause of Allah, you adhere heavily to the earth? Are you satisfied with the life of this world rather than the Hereafter? But what is the enjoyment of worldly life compared to the Hereafter except a [very] little. If you do not go forth, He will punish you with a painful punishment and will replace you with another people, and you will not harm Him at all. And Allah is over all things competent.” (At-Tawbah: 38-39)

4. Fleeing from Battles

When fear of the enemy overwhelms someone, they may flee the battlefield, mistakenly thinking this will prolong their life or bring them a more comfortable existence. This is an illusion and a loss. Allah says, “Say, [O Muhammad], 'Never will fleeing benefit you if you should flee from death or killing; and then [if you did], you would not be given enjoyment [of life] except for a little.'” (Al-Ahzab: 16)

Allah strictly forbids fleeing on the day of battle unless it’s part of a combat strategy or to join another fighting group, as neither is considered fleeing from combat. Allah says, “O you who have believed, when you meet those who disbelieve advancing [for battle], do not turn your backs [to them in flight]. And whoever turns his back to them on such a day – unless swerving [as a strategy] for war or joining [another] company – has certainly returned with anger upon him from Allah, and his refuge is Hell – and wretched is the destination.” (Al-Anfal: 15-16)

The Prophet Muhammad (ﷺ) also considered fleeing on the day of battle a major sin. In Sahih al-Bukhari and Muslim, Abu Huraira reported God’s messenger as saying, “Avoid the seven noxious things.” When his hearers asked, “What are they, messenger of God?” he replied, “Associating anything with God, magic, killing one whom God has declared inviolate without a just cause, devouring usury, consuming the property of an orphan, turning back when the army advances, and slandering chaste women who are believers but indiscreet.”

5- Despair and Hopelessness

Excessive fear of the enemy's strength, especially during their victories, leads to despair, blame, disputes, and a sense of failure. ⁽²⁾ Islam warns against this and urges Muslims to maintain hope and certainty in Allah’s victory, promising severe consequences for those who despair. Allah say, “And despair not of relief from Allah. Indeed, no one despairs of relief from Allah except the disbelieving people.” (Yusuf: 87), and “And who despairs of the mercy of his Lord except for those astray?” (Al-Hijr: 56)

The Prophet (ﷺ) addressed his companions’ crushed morale after their defeat at the Battle of Uhud, urging patience, faith, and hope, as Allah revealed: “So do not weaken and do not grieve, and you will be superior if you are [true] believers. If a wound should touch you – there has already touched the [opposing] people a wound similar to it. And these days [of varying conditions] We alternate among the people so that Allah may make evident those who believe and [may] take to Himself from among you martyrs – and Allah does not like the wrongdoers.” (Al-Imran: 139-140)

Allah also encouraged them to pursue the disbelievers to Hamra al-Asad ⁽³⁾ and praised their response: “Those [believers] who responded to Allah and the Messenger after injury had struck them. For those who did good among them and feared Allah is a great reward.” (Al-Imran: 172) Thus, a believer does not weaken before their enemy but remains steadfast and strengthens their resolve with faith and proper preparation, seeking Allah’s support and victory.

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1. Taj al-Arus, by al-Zabidi (31/ 168).
2. The Path of Da'wah Between Authenticity and Deviation, p. 114.
3. Ibn Hisham's Biography (2/121).

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Reflection on the universe has always had its profound benefits and great effects. The Quran encourages us to contemplate the signs surrounding us, as it leads one to true faith and certainty in Allah. This contemplation strengthens the relationship between the servant and Allah. Therefore, the Quran employs various methods to promote reflection, including:

First: Narrating Stories

Storytelling is a method of guidance in the Quran, as human nature is drawn to stories and news. People live through stories emotionally and situationally, making them an effective way to impart guidance and lessons in an engaging manner. The Quranic stories are characterized by simplicity in meaning, richness in language and style, and the use of rational persuasion to encourage reflection and contemplation.

Sayyid Qutb summarizes the purpose of these stories as: “To stimulate human thought and drive it to seek the truth, provide summaries of human experiences, and extract lessons and rules that govern human actions and destinies, removing the veil of forgetfulness, and providing insights that light the way and help resist temptations, avoiding bad outcomes, and aiding success and happiness in this world and the Hereafter.” ⁽¹⁾

One Quranic story that encourages contemplation of Allah's dominion, even without explicit mention, is the story of Prophet Ibrahim, peace be upon him, and the star worshippers. Allah says, “And thus did We show Ibrahim the realm of the heavens and the earth that he would be among the certain [in faith]. So when the night covered him [with darkness], he saw a star. He said, 'This is my lord.' But when it set, he said, 'I like not those that disappear.' And when he saw the moon rising, he said, 'This is my lord.' But when it set, he said, 'Unless my Lord guides me, I will surely be among the people gone astray.' And when he saw the sun rising, he said, 'This is my lord; this is greater.' But when it set, he said, 'O my people, indeed I am free from what you associate with Allah. Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah.'” (Al-An'am: 75-79)

Ibrahim's wise method in refuting his people's worship of stars is a result of his contemplation of Allah's dominion. He established a lasting example for those who came after him to seek the truth, reaching a state of certainty in knowing Allah. He engaged with his people by initially declaring the star, then the moon with its brightness, and finally the sun with its greater light as his lord, only to renounce them as they set and vanish on the horizon. This declared his complete rejection of their worship and total submission to the Creator of the heavens and the earth, without any partners.

Al-Alusi quotes Ibn al-Munir as saying, “He ascended to this method because the initial argument was a proof to the opponents. If he had stated this at first, they might have repelled and not listened to the argument. Thus, he did not declare them astray until he was confident they would listen to the complete message, reaching his purpose.” ⁽²⁾

Thus, Ibrahim succeeded in invalidating his people's beliefs, demonstrating that the true deity must be acceptable to both reason and perception. His story is an invitation to reflect and draw lessons, leading to faith and certainty that settles in the heart and guides to the path of truth.

Second: Using Parables

The Quran uses parables as a method of guidance and divine illustration to explain monotheism, Sharia rulings, establish proof, and make facts easier to understand. Parables express rational meanings through sensory images, aiding understanding and contemplation.

The author of “Al-Burhan” states it is called a parable “because it constantly remains in the human mind, serving as a reminder and lesson.” ⁽³⁾

The Quran pays special attention to this method for its strong impact on the human soul, surpassing emotions and directing thought through artistic imagery that achieves the intended purpose of correcting beliefs, refining behavior, and acquiring morals. Allah says, “And these examples We present to the people, but none will understand them except those of knowledge.” (Al-Ankabut: 43)

Parables associated with reflection appear in five ayahs in the Quran:

The first: “Would one of you like to have a garden of palm trees and grapevines underneath which rivers flow in which he has from every fruit? But he is afflicted with old age, and he has weak offspring, and it is hit by a whirlwind containing fire and is burned. Thus does Allah make clear to you [His] verses that you might give thought.” (Al-Baqarah: 266)

This ayah appears in the context of a series of parables about spending in the way of Allah. Scholars differ in interpreting this parable: some consider it about a hypocritical spender, ⁽⁴⁾ others say it represents one who shows off with his deeds, ⁽⁵⁾ and some see it as one who obeyed Allah in life but ended with a bad deed that nullified his previous good deeds. ⁽⁶⁾

The individualistic address in the ayah appeals to the selfishness of human nature, encouraging reflection on the parable's meaning and its analogy with the disappointment at harvest time. The conclusion, “that you might give thought,” invites reflection on the consequences and outcomes of actions.

The second: “Then do they not give thought? There is in their companion [Muhammad] no madness. He is not but a clear warner.” (Al-A'raf: 184)

This parable concerns prophethood, addressing those who deny Allah's ayahs revealed to His Prophet. Allah commands the Messenger to clarify that what they demand is beyond his capacity, denying his control over the treasures of giving or encompassing hidden knowledge, as these are attributes of Allah alone. It also negates his ability to perform angelic miracles, emphasizing that the message lies in his human nature, being sent to humans, living among them and feeling their struggles, thus serving as a role model to them.

This illustration reflects the state of polytheists in their flawed reasoning and sterile criteria, contrasting with the believers who were guided and placed matters in their proper context.

The third: “The example of [this] worldly life is but like rain which We have sent down from the sky that the plants of the earth absorb - [those] from which men and livestock eat - until, when the earth has taken on its adornment and is beautified and its people suppose that they have capability over it, there comes to it Our command by night or by day, and We make it as a harvest, as if it had not flourished yesterday. Thus do We explain in detail the signs for a people who give thought.” (Yunus: 24)

This parable follows Allah's mention of people's tyranny and corruption on earth, preferring worldly life over the Hereafter. The parable is used because it is more impactful and convincing to human nature, making abstract concepts like life and the Hereafter easier to understand through the analogy of earth and plants.

The parable compares worldly life to plant life, which thrives and flourishes with rain from the sky. The similarity lies in the water being the cause of plant life, just as Allah's blessings of wealth, status, knowledge, health, and youth cause people's infatuation with the world. However, when Allah's decree of destruction comes, the plant is as if it never existed, reflecting the perishability of worldly life and its allure when the Day of Judgment arrives. This parable reveals the futility of clinging to the world and encourages working for the Hereafter.

The fourth: “And recite to them, [O Muhammad], the news of him to whom we gave [knowledge of] Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators. And if We had willed, we could have elevated him thereby, but he adhered [instead] to the earth and followed his own desire. So his example is like that of the dog: if you chase him, he pants, or if you leave him, he [still] pants. That is the example of the people who denied Our signs. So relate the stories that perhaps they will give thought.” (Al-A'raf: 175-176)

This parable refers to a scholar who possesses knowledge but does not act upon it, compared to a dog that pants whether it is at rest or working, reflecting its base and vile nature. The dog is chosen for this comparison because it is one of the most despicable animals, overly eager for food, symbolizing the scholar who follows his desires and pursues worldly gains unnecessarily. The ayah concludes with an invitation to reflect, as this is one of the worst examples given, intolerable to any human being.

The fifth: “If We had sent down this Qur'an upon a mountain, you would have seen it humbled and coming apart from fear of Allah. And these examples We present to the people that perhaps they will give thought.” (Al-Hashr: 21)

This parable illustrates how a lofty, solid mountain would humble and split from the grandeur of the Quran and its lessons, while the human heart remains hard and unaffected. The purpose is “to rebuke humans for the hardness of their hearts and their lack of humility when reciting the Quran and contemplating its warnings and admonitions.” ⁽⁷⁾ If the mountain, despite its solidity, humbles before Allah's word, the human who remains unaffected lacks reason and perception. Allah uses the mountain image to remain memorable over time, as disregarding the Quran exists in every era and place.

Third: The Use of Interrogation

Interrogation in language is defined as “the request to understand (asking questions).” ⁽⁸⁾

In the Quran, “interrogation in Allah's discourse is for the purpose that the addressee already knows the affirmation or negation of the matter and is being asked about it so that his own self informs him of it. Allah has placed this understanding within them... For Allah does not seek information from His creation but rather uses interrogation to establish and remind them that they are aware of the truth of the matter. This is a unique style exclusive to the Quranic discourse, differing from human speech.” ⁽⁹⁾

The style of interrogation is used to emphasize issues that have clear signs and proofs for the intellect, challenging thought and stirring emotions. This prompts self-reflection and deep contemplation, leading to internal conviction.

Often, it is used to reprimand the actions of the polytheists and their lack of reflection. The phrase (""أولم يتفكروا) appears twice, as in Surah Al-A'raf: “Then do they not give thought? There is in their companion [Muhammad] no madness. He is not but a clear warner.” (184), which comes to reprimand the disbelievers for accusing the Prophet Muhammad (peace be upon him) of madness. In Surah Ar-Rum: “Do they not contemplate within themselves? Allah has not created the heavens and the earth and what is between them except in truth and for a specified term. And indeed, many of the people, in [the matter of] the meeting with their Lord, are disbelievers.” (8), where the interrogation expresses astonishment at people's heedlessness regarding the Day of Judgment.

The phrase ("أفلا يتفكرون") appears once in Surah Al-An'am: “Say, [O Muhammad], 'I do not tell you that I have the depositories [containing the provision] of Allah or that I know the unseen, nor do I tell you that I am an angel. I only follow what is revealed to me." Say, "Is the blind equivalent to the seeing? Then will you not give thought?'” (50), where Allah denounces their negligence and lack of reflection on obvious and clear matters.

Thus, interrogative negation acts as a stimulus for reflection, being severe on the disbelievers and carrying a warning of punishment, giving them an opportunity for deep contemplation and response to the call of innate nature and truth.

Fourth: Praising Those of Understanding

Praising those who reflect in the Quran is an effective method to encourage the process of contemplation due to human nature's love for praise and commendation. Praise motivates the human soul to think and reflect, as humans do not prefer direct methods of advice and guidance. Therefore, Allah praises those who reflect and possess understanding they use their minds and hearts to ponder His signs, making them role models to be followed.

Allah says, “Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding. Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], 'Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.'” (190-191)

“Those of understanding” are those with clear minds and enlightened hearts. The term appears in the Quran sixteen times, all in the context of praise and commendation. They achieved this great status due to their constant remembrance of Allah and their awareness of His presence at all times and in all states—standing, sitting, and lying down.

This divine state and profound fear of Allah make them see everything in this universe as evidence of Allah's existence, His magnificent creation, and His profound wisdom. They nourish their hearts with faith, which is clearly manifested in their actions and words.

It is narrated in Sahih Ibn Hibban from Aisha (may Allah be pleased with her) that she said: “On one night, the Messenger (ﷺ) said to me: “O Aishah, excuse me to worship my Lord on this night. I (Aishah) said: “By Allah, I love your companionship and I love what makes you happy. She said, he (the messenger ﷺ) stood and purified himself, then stood in prayer. She said, he began crying until his cheeks became wet, and (she said) he cried after that until his beard was wet, and (she said) he continued crying until the tears started to fall to the ground. At that moment, Bilāl (RA) came to the Messenger of Allah ﷺ to announce the Fajr prayer and he saw him crying. He said, “O Messenger of Allah, why are you crying? Indeed, Allah has forgiven your previous and future sins.” The Messenger replied, “Shall I not be a grateful servant? A verse has been revealed to me on this night, woe to the one who reads it and does not reflect upon it. He then read: “Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding” (3:190).” ⁽¹⁰⁾

Remembrance complements reflection. Reflection alone is not enough unless it is coupled with the remembrance of Allah. In this regard, Al-Alusi states: “Remembrance is mentioned first to indicate that the mind is not sufficient for guidance unless it is illuminated by the light of Allah's remembrance and guidance. Therefore, the one reflecting must return to Allah and observe what He has prescribed.” ⁽¹¹⁾

Al-Razi, in his tafsir, says: “In this ayah, there is a combination of the three categories of servitude, and a realization of the meaning of faith, which is a confirmation by the heart, acknowledgment by the tongue, and action by the limbs. The phrase 'who remember Allah' points to the servitude of the tongue, 'standing or sitting or lying on their sides' points to the servitude of the limbs and body parts, and 'give thought to the creation of the heavens and the earth' points to the servitude of the heart, mind, and spirit. Man is nothing but this collective.” ⁽¹²⁾

The pious Salaf considered reflection one of the best acts of worship. It is narrated that Umm Al-Darda, when asked, “What was the best worship of Abu Al-Darda?” she replied, “Reflection and consideration.” ⁽¹³⁾

These are the true believers who elevated their hearts and minds in a journey to the heavens, contemplating the creation of Allah and recognizing His greatness, to glorify Allah above all imperfections and strive for sincere worship. They chose the eternal bliss of the Hereafter over the transient pleasures of this world.

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• Tafsir Modoee Encyclopedia

1. Artistic Imagery in the Quran by Sayyid Qutb, p. 125.
2. Ruh al-Ma'ani by Al-Alusi, 7/198.
3. Al-Burhan fi Ulum al-Quran by Al-Zarkashi, 1/487.
4. Al-Bahr al-Muhit by Abu Hayyan, 2/326.
5. Al-Kashaf by Al-Zamakhshari, 1/341.
6. Al-Tafsir al-Qayyim by Ibn al-Qayyim, p. 165.
7. Al-Kashaf by Al-Zamakhshari, 4/508.
8. Al-Lubab fi 'Ilal al-Bina' wa al-I'rab by Al-‘Ukbari, 2/129.
9. Al-Burhan fi Ulum al-Quran by Al-Zarkashi, 2/327.
10. Sahih Ibn Hibban, 2/386, Hadith No. 620.
11. Ruh al-Ma'ani by Al-Alusi, 4/158.
12. Mafatih al-Ghayb by Al-Razi, 9/456.
13. Tafsir Ibn Munzir, 2/534.

There is no greater and more honorable achievement than for a Muslim to receive Allah's honor. Among the highest degrees of divine honor bestowed upon the servants is what Allah honored His Messenger Muhammad (peace be upon him) describing him as a servant when he was elevated to the highest heavens and then to the Sidrat al-Muntaha. Allah the Almighty says, “Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose surroundings We have blessed, to show him of Our signs.” (Al-Isra: 1)

True servitude is the state in which the servant's heart is solely attached to Allah, freeing himself from his own whims and the whispers of Shaitan, and directing his actions exclusively towards Allah. Allah says, “Say, 'Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds. No partner has He. And this I have been commanded, and I am the first [among you] of the Muslims.'” (Al-An'am: 162-163) Allah also says, “Say, 'Allah [alone] do I worship, sincere to Him in my religion.'” (Az-Zumar: 14), and: “And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth.” (Al-Bayyina: 5) Whoever perfects his servitude to Allah is granted such grace in this world and such rewards in the Hereafter that no eye has seen, no ear has heard, and no human heart has conceived. Below is an explanation of some of what Allah has prepared in the Hereafter for those who fulfill the right of servitude: ⁽¹⁾

1- Salvation from Clear Loss

Allah says, “Say, 'Allah [alone] do I worship, sincere to Him in my religion. So worship what you will besides Him.' Say, 'Indeed, the losers are the ones who will lose themselves and their families on the Day of Resurrection. Unquestionably, that is the manifest loss. They will have canopies of fire above them and below them, canopies. By that Allah threatens His servants. O My servants, then fear Me.'” (Az-Zumar: 14-16) Whoever sincerely worships Allah is saved from loss and punishment, which is a great gain and immense grace.

2- Elevation of Ranks and Forgiveness of Sins

Allah says, “And it is He who accepts repentance from His servants and pardons misdeeds, and He knows what you do.” (Ash-Shura: 25) Muslim reported from Thawban, the freed slave of the Messenger of Allah (peace be upon him), who said, “O Messenger of Allah, tell me about an act for which, if I do it, Allah will admit me to Paradise. He gave no reply. I again asked and he gave no reply. I asked him for the third time, and he said: I asked Allah's Messenger (ﷺ) about that and he said: Make frequent prostrations before Allah, for you will not make one prostration without raising you a degree because of it, and removing a sin from you, because of it.”

3- Changing Sins into Rewards

Allah says, “Except for those who repent, believe, and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful.” (Al-Furqan: 70)

4- Forgiveness of Sins

Allah says, “[O Muhammad], inform My servants that it is I who am the Forgiving, the Merciful.” (Al-Hijr: 49), and: “Say, 'O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful'” (Az-Zumar: 53), and: “Worship Allah, fear Him and obey me. Allah will forgive you of your sins.” (Nuh: 3-4)

5- Security from Fear

Allah says, “O My servants, no fear will there be concerning you this Day, nor will you grieve.” (Az-Zukhruf: 68) At-Tirmidhi reported from Anas ibn Malik that the Prophet entered upon a young man while he was dying. So he said: “How do you feel?” He said: “By Allah! O Messenger of Allah! Indeed I hope in Allah and I fear from my sins.” So the Messenger of Allah said: “These two will not be gathered in a worshipper's heart at a time such as this, except that Allah will grant him what he hopes and make him safe from what he fears.”

6- Success

Allah says, “O you who have believed, bow and prostrate and worship your Lord and do good - that you may succeed.” (Al-Hajj: 77)

7- Entry into the Shade of the Throne

Al-Bukhari and Muslim reported from Abu Hurayrah that the Messenger of Allah (peace be upon him) said, “Seven (people) will be shaded by Allah by His Shade on the Day of Resurrection when there will be no shade except His Shade. (They will be), a just ruler, a young man who has been brought up in the worship of Allah, a man who remembers Allah in seclusion and his eyes are then flooded with tears, a man whose heart is attached to mosques (offers his compulsory congregational prayers in the mosque), two men who love each other for Allah's Sake, a man who is called by a charming lady of noble birth to commit illegal sexual intercourse with her, and he says, 'I am afraid of Allah,' and (finally), a man who gives in charity so secretly that his left hand does not know what his right hand has given.”

8- Attaining High Ranks in the Hereafter

Allah says, “Indeed, there was a party of My servants who said, 'Our Lord, we have believed, so forgive us and have mercy upon us, and You are the best of the merciful.' But you took them in mockery to the point that they made you forget My remembrance, and you used to laugh at them. Indeed, I have rewarded them this Day for their patient endurance - that they are the attainers [of success].” (Al-Mu'minun: 109-111) Allah also says about the servants of the Most Merciful: “Those will be awarded the Chamber for what they patiently endured, and they will be received therein with greetings and [words of] peace. Abiding eternally therein. Good is the settlement and residence.” (Al-Furqan: 75-76)

9- Entrance into Paradise, Inheriting It, and Drinking from Its Springs

Allah says, “That is Paradise, which We give as inheritance to those of Our servants who were fearing of Allah.” (Maryam: 63), and: “A spring of which the [righteous] servants of Allah will drink; they will make it gush forth in force [and abundance].” (Al-Insan: 6) In Sunan At-Tirmidhi, it is reported from Mu'adh ibn Jabal that he said: I was with the Messenger of Allah (ﷺ) on a journey. One morning I drew close to him when we were on the move and said: “Inform me, messenger of God, of an act which will cause me to enter paradise and remove me far from hell.” He replied, “You have asked a serious question, but it is easy for the one whom God helps to answer it. Worship God, associate nothing with Him…”

10- Enjoying Bliss with Spouses in Paradise

Allah says, “But not the chosen servants of Allah. Those will have a provision determined - fruits; and they will be honored in gardens of pleasure.” (As-Saffat: 40-43) Allah also says, “O My servants, no fear will there be concerning you this Day, nor will you grieve. [You] who believed in Our verses and were Muslims, enter Paradise, you and your kinds, delighted. Circulated among them will be plates and vessels of gold. And therein is whatever the souls desire and [what] delights the eyes, and you will abide therein eternally.” (Az-Zukhruf: 68-71)

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The Educational Implications of the Concept of Servitude in the Noble Quran: Imad Muhammad Hussein, p. 27.

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Since a child enters school, parents often express their dreams for the future, saying things like “We want you to be a doctor,” “We want you to be an engineer,” “We want you to be an officer,” “We want you to be a scientist,” “We want you to be a famous athlete,” and so on.

Education experts say it is wrong to impose a career path on your child without understanding their abilities or knowing their interests, which may differ from your own. Perhaps they want something else; perhaps they aspire to be different from you.

Recent studies indicate that future jobs are changing, with new professions emerging in the coming years while others disappear or decline in importance in the job market. Therefore, preparing your child according to scientific standards is necessary, making them qualified for multiple jobs and skilled in various areas and languages.

Education technology expert Cathy Davidson, as quoted by “Coda Kid,” states that 65% of children will face unfamiliar future jobs due to technological development, artificial intelligence, the robotics revolution, modern communication and connectivity applications, alternative energy, and online shopping roles.

There is no doubt that the new generation of children can absorb many of these developments. You might find a child proficient in a game whose rules are unknown to the parents. Often, children are more skilled in social media applications than their mothers, for instance. Today’s children perform tasks on computers while their fathers might struggle to handle many basics on their personal computers.

Experts recommend, alongside the launch of the educational process during the new school year, applying five general strategies to prepare children for future jobs:

1. Encourage Learning: Foster a passion for knowledge, and develop a love for learning through reading, writing, analysis, exploration, and leadership. Enhance memory, intelligence, and special abilities—not just by adhering to school curricula but by nurturing your child's talents, improving their skills, raising their academic and mental levels, and providing necessary information and experiences.
2. Introduce Technology Early: Encourage children to enter the world of technology and programming, develop their innovation and invention skills, enhance logical thinking, and boost their creative problem-solving and crisis management abilities.
3. Build Self-Confidence: Avoid scolding or imposing commands on your child. Give them the chance to experiment, make mistakes, and correct them, fostering motivation toward positivity, success, and the desire to overcome challenges. Excessive fear of a child's failure is misguided; it is natural to make mistakes, learn, and succeed.

Education experts advise teaching children how to handle difficulties, recover quickly from failure or setbacks, and give them another chance to learn and improve results.

4. Promote Teamwork: To complete the future preparation strategy, it is essential to develop a spirit of cooperation and teamwork in children. Encourage participation in group activities—whether sports, cultural, or religious—and teach them to accept criticism and others' opinions. This enriches their ability to learn from others and benefit from past experiences.
5. Master Leadership Skills: Leadership is a necessity for future jobs and is crucial in a child's performance and mental and intellectual development, thus shaping their ambitions and dreams. According to specialized researchers, it is also a strong indicator of self-confidence and a child's ability to achieve multiple accomplishments.

These five foundations represent a scientific approach that goes beyond school curricula, meaning that this strategy should accompany the child as an overall educational approach. Many families focus solely on monthly and yearly exams, neglecting the importance of knowledge itself and making it a continuous process. This approach achieves the best investment in human resources, especially when that resource is your child.

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Some people tend to remain silent about many current events, claiming that silence ensures safety from dangers and protection from harm. The truth, however, is that when a person recognizes what is right, it is obligatory for them to adhere to it and declare their support and defense for it through all possible means. If the truth is not clear to them, they must seek it out to support and stand by it. Withdrawing and resorting to silence has significant dangers for both individuals and society, as follows:

First: Disobeying Allah's command to enjoin good and forbid evil:

Allah Almighty says, “And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful.” (Al-Imran: 104) This ayah encourages enjoining what is right and forbidding what is wrong, which is a sign of a believer’s faith. Those who do this will be successful, and those who abandon it will be among the losers.

Second: Ignoring the prophetic guidance:

The noble Sunnah of the Prophet ﷺ is filled with many instructions that emphasize enjoining good and forbidding evil and urge changing evil through all possible means. In Sahih Muslim, Abu Sa’id Al-Khudri reported that the Messenger of Allah 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.”

The Prophet ﷺ warned against remaining silent about the truth. In Musnad Ahmad, Abu Sa'id Al-Khudri reported that the Messenger of Allah ﷺ said: “Do not let the fear of people prevent you from speaking the truth when you see it or witness it. Verily, it does not bring one closer to death nor push away sustenance to speak the truth or remind others of the greatness of Allah.”

Third: Encouraging sinners to commit more sins:

Remaining silent about the truth encourages the people of falsehood to persist in their wrongdoing. Shaitan beautifies their evil deeds for them, making them believe their actions are good, while they are actually not. These are the worst of people, as Allah the Almighty says, “Say, [O Muhammad], 'Shall We [believers] inform you of the greatest losers as to [their] deeds? [They are] those whose effort is lost in worldly life, while they think that they are doing well in work.' Those are the ones who disbelieve in the verses of their Lord and in [their] meeting Him, so their deeds have become worthless; and We will not assign to them on the Day of Resurrection any importance.” (Al-Kahf: 103-106)

When evil increases and becomes widespread without resistance, it becomes a norm for people, making them feel no shame in committing and promoting it until they no longer recognize good or denounce evil.

In Sahih Al-Jami', Hudhayfah ibn Al-Yaman reported that the Messenger of Allah ﷺ said: “The temptations are presented to the hearts one after another like a reed mat. Thus, any heart that accepts them will have a black spot embedded in it, and any heart that rejects them will have a white spot. Until the heart becomes as white as a clean sheet, it will not be harmed by any temptation as long as the heavens and the earth exist. However, the other heart is black, filthy, like a dirty pot. It does not recognize goodness nor does it reject evil, except for what it desires.”

Fourth: Distorting the truth:

Repeated sins committed by many people without being denounced by knowledgeable individuals can lead some to believe that these actions are not sinful. This results in distorting the truth, seeing falsehood as truth and truth as falsehood, as happened with the people of Lot when they said: “Expel the family of Lot from your city. Indeed, they are people who keep themselves pure.” (An-Naml: 56) They reversed the truth, considering purity a flaw because they did not denounce each other's evil deeds.

Fifth: Beautifying sin in people's hearts:

People tend to follow the example of those around them. When they see sins being committed without condemnation, they are encouraged to imitate these actions and enjoy the pleasure of sin. As sinners find enjoyment in their sins and see them spreading among people, their fear of committing these sins diminishes until they openly commit and proclaim them.

Sixth: Delaying the declaration of truth is not permissible:

When a person witnesses an evil, they must denounce it immediately, as this is the time when denunciation is needed. Delaying the declaration of truth is not permissible unless denouncing the evil would lead to a greater evil. A person who remains silent about the truth might claim that the time is not right for denunciation, but when the time comes, their voice will be heard proclaiming the truth. The reality is that there are degrees of denouncing evil: if someone can change it with their hand, they should; if they cannot, then with their tongue; and if they cannot, then with their heart, but they should never be content or accept it, instead their face should show anger if they are unable to speak or act.

Here, we must clarify this issue clearly: if a person fears harm if they denounce the evil, they have two options; the first: if they can endure the harm for the sake of Allah, they should denounce the evil according to the Sharia guidelines, and they will have their reward. The second: if they cannot endure the harm, they are permitted to remain silent (as they are considered coerced), while still condemning the evil in their heart and not being content with it, let alone participating in it.

Seventh: Resembling Shaitan:

A Muslim should not be content to see Allah's sanctities being violated while remaining silent, as by doing so they contribute to spreading these violations. In this, they resemble the accursed devil. Abu Ali Al-Daqqaq rightly said: “Whoever remains silent about the truth is a mute devil.” ⁽¹⁾

Eighth: The spread of tyranny:

When tyrants find no one to stop them or object to their evil actions, they increase in tyranny and despotism. Therefore, Allah the Almighty says about Pharaoh: “So he bluffed his people, and they obeyed him. Indeed, they were [themselves] a people defiantly disobedient [of Allah].” (Az-Zukhruf: 54)

Ninth: Exposure to Allah's curse and being expelled from His mercy:

Allah the Almighty cursed the Children of Israel when they committed sins without enjoining good and forbidding evil among themselves. 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) Although the ayah specifically refers to the Children of Israel, it generally applies to any nation that commits sins without enjoining good and forbidding evil among themselves.

Tenth: Exposure to divine punishment:

Abu Dawood reported from Abu Bakr As-Siddiq that the Messenger of Allah ﷺ said: “When people see an oppressor but do not prevent him from (doing evil), it is likely that Allah will punish them all.” In another narration, Abu Bakr said: “I heard the Messenger of Allah ﷺ say, 'If acts of disobedience are done among any people and do not change them though the are able to do so, Allah will soon punish them all.'”

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(1) Imam Nawawi's commentary on Sahih Muslim (2/ 20).

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Among the men whom the Quran elevated after they carried it and devoted themselves to it was the exemplary imam, the judge of Damascus. As Imam al-Dhahabi said about him: “The companion of Allah's Messenger ﷺ, Abu al-Dardaa', Uwaimir ibn Zaid ibn Qais,” and it is also said: Uwaimir ibn Aamir, or Ibn Abdullah, or Ibn Thaalaba ibn Abdullah, al-Ansari al-Khazraji, the wise man of this Ummah and the master of the Quran reciters in Damascus. Ibn Abi Hatim said, “He is Uwaimir ibn Qais ibn Zaid ibn Qais ibn Umayyah ibn Aamir ibn Adiy ibn Ka’b ibn al-Khazraj.” It is also said that his name is Aamir ibn Malik, and al-Bukhari mentioned that he asked a man from the descendants of Abu al-Dardaa', who said: “His name is Aamir ibn Malik, and his nickname is Uwaimir.”

He narrated several hadiths from the Prophet ﷺ and is counted among those who recited to the Prophet ﷺ. It has never reached us that he read to anyone else. He is also counted among those who gathered the Quran during the lifetime of Allah's Messenger ﷺ. He became a prominent teacher of Quran recitation in Damascus during the caliphate of Uthman and before that, ⁽¹⁾ and he has numerous virtues:

1. His Embrace of Islam and His Jihad:

Said ibn Abdul-Aziz said: Abu al-Dardaa' embraced Islam on the day of Badr, then witnessed Uhud. On that day, the Messenger of Allah ﷺ instructed him to drive away the enemies from the mountain, and he did so alone. His acceptance of Islam was somewhat delayed.

Shuraih ibn Ubaid al-Himsi said: When the companions of the Messenger of Allah were defeated on the day of Uhud, Abu al-Dardaa' was among those who returned to the Messenger of Allah ﷺ. When the polytheists overshadowed them from above the mountain, the Messenger of Allah ﷺ said: “O Allah, they do not have the right to overpower us.” Then, some people returned to him, including Uwaimir Abu al-Dardaa', and they repelled them from their place. On that day, Abu al-Dardaa' fought admirably. The Messenger of Allah ﷺ said: “What a fine horseman Uwaimir is.”

Abu al-Zahriyah said: Abu al-Dardaa' was one of the last of the Ansar to embrace Islam. He used to worship an idol, and one day Ibn Rawahah and Muhammad ibn Maslamah entered his house and broke his idol. When he returned, he started to gather the pieces of the idol, saying: Woe to you! Why didn’t you defend yourself? Why didn’t you protect yourself?' His wife, Umm al-Dardaa', said: If it could benefit or protect anyone, it would have protected and benefitted itself!

Abu al-Dardaa' then said: Prepare water for me in the bathing place. He bathed, dressed in his finest clothes, and went to the Prophet ﷺ. When Ibn Rawahah saw him coming, he said: O Messenger of Allah, here comes Abu al-Dardaa', and I don't think he has come except to seek us. The Prophet ﷺ said: “He has come to embrace Islam. My Lord has promised me that Abu al-Dardaa' will accept Islam.”

2. Abu al-Dardaa' and the Quran:

Abu al-Dardaa' memorized the Quran and recited it to the Prophet ﷺ. He is counted among those who gathered the Quran during the Prophet's lifetime. Anas ibn Malik said: “The Prophet ﷺ passed away, and none had gathered the Quran except four: Abu al-Dardaa', Muadh, Zaid ibn Thabit, and Abu Zaid.” Aamir al-Shaabi added: “Ubayy ibn Ka'b and Saad ibn Ubayd.”

After the Prophet ﷺ passed away, Abu al-Dardaa' moved to Sham (Greater Syria). Muhammad ibn Ka'b al-Qurazi narrated that five people gathered the Quran: Muadh, Ubadah ibn al-Samit, Abu al-Dardaa', Ubayy, and Abu Ayyub. During the time of Umar, Yazid ibn Abi Sufyan wrote to him: “The people of the Levants have increased, filled the cities, and need someone to teach them the Quran and educate them in the religion. Help me with men to teach them.” Umar called the five and said: “Your brothers have sought my help to teach them the Quran and educate them in the religion. Assist me with three of you, if you wish. If three of you volunteer, may they go.” They said: “We will not draw lots. This is an elderly man (Abu Ayyub), and this one is ill (Ubayy).” So, Muadh, Ubadah, and Abu al-Dardaa' volunteered.

Umar said: “Start with Homs. You will find the people there with different inclinations. Teach them until you are satisfied with them. Then, one of you stays there, another goes to Damascus, and the third to Palestine.”

They went to Homs and stayed there until they were satisfied with the people's learning. Ubadah stayed in Homs, Abu al-Dardaa' went to Damascus, and Muadh went to Palestine, where he died in the plague of Amwas. Ubadah later moved to Palestine and died there, while Abu al-Dardaa' remained in Damascus until his death.

Since then, Abu al-Dardaa' became a prominent teacher of Quran recitation in Damascus, becoming the master of reciters there. It is said that the circle of recitation under Abu al-Dardaa' had more than a thousand men. Each group of ten had a tutor, and Abu al-Dardaa' would walk among them, checking their recitation. When a man mastered it, he would come to Abu al-Dardaa' to read the Quran to him.

Among those who recited to him were Atiyyah ibn Qais al-Kalabi, Umm al-Dardaa', Khaleed ibn Sa’d, Rashid ibn Sa’d, Khalid ibn Ma’dan, and Abdullah ibn Aamir al-Yahsubi.

Saalim ibn Abi al-Ja’d said that he heard Abu al-Dardaa' say: Ask me, for by Allah, if you lose me, you will lose a great man from the Ummah of Muhammad ﷺ. ⁽²⁾

3. His Narrators:

Anas ibn Malik, Fudalah ibn Ubaid, Ibn Abbas, Abu Umamah, Abdullah ibn Amr ibn al-Aas, and other prominent companions narrated from him. Also, Jubair ibn Nufair, Zaid ibn Wahb, Abu Idris al-Khaulani, Alqamah ibn Qais, Qabisah ibn Dhu’aib, his wife Umm al-Dardaa', his son Bilal ibn Abu al-Dardaa', Sa’id ibn al-Musayyib, Ataa' ibn Yasar, Ma’dan ibn Abu Talhah, Abu Abdurrahman al-Sulami, Khalid ibn Ma’dan, and Abdullah ibn Aamir al-Yahsubi narrated to him. Atiyyah ibn Qais and Umm al-Dardaa'.

Abu Amr al-Dani said: Those who recited the Quran to him include Khaleed ibn Sa’d, Rashid ibn Sa’d, Khalid ibn Ma’dan, and Ibn Aamir. He also served as a judge in Damascus during the caliphate of Uthman, making him the first judge we know of in Damascus. His house was at Bab al-Barid, later known during the reign of Sultan Salahuddin as Dar al-Ghazi. ⁽³⁾ He narrated 179 hadiths, two of which were agreed upon by Bukhari and Muslim. Bukhari uniquely narrated three, and Muslim eight.

4. His Status:

The Prophet ﷺ said about Abu al-Dardaa': “He is the wise man of my Ummah.” ⁽⁴⁾ The companions respected his status. Makhul al-Shami narrated that the companions used to say: “The most merciful of us is Abu Bakr, the most eloquent in truth is Umar, the most trustworthy is Abu Ubaidah, the most knowledgeable in halal and haram is Muadh, the best reciter is Ubayy, and a man with knowledge is Ibn Mas’ood.” Then Uwaimir Abu al-Dardaa' was mentioned for his wisdom.

When Muadh ibn Jabal was on his deathbed, they asked him to advise them. He said: “Knowledge and faith are in their places. Whoever seeks them will find them.” He said it three times. “Seek knowledge from four: Uwaimir Abu al-Dardaa', Salman, Ibn Mas’ood, and Abdullah ibn Salam, who was a Jew and embraced Islam.”

Abu Dharr said to Abu al-Dardaa': “The earth hasn’t carried anyone more knowledgeable than you, Abu al-Dardaa'.”

Abdullah ibn Umar ibn al-Khattab used to say: “Tell us about the two wise men.” When asked who they were, he would say: “Muadh and Abu al-Dardaa'.”

Umar ibn al-Khattab highly valued Abu al-Dardaa', assigning him a monthly stipend of 400 dirhams, like those who fought in Badr. The tabi’i Masrooq ibn al-Ajda’ said: “I found the knowledge of the companions had reached six: Umar, Ali, Ubayy, Zaid, Abu al-Dardaa', and Ibn Mas’ood.” Then their knowledge reached Ali and Abdullah. ⁽⁵⁾

His Death

When death approached him, he wept. Umm al-Dardaa' asked him: “You’re the one crying, O companion of Allah's Messenger?” He replied: “Yes, why shouldn’t I weep when I don't know what I will face regarding my sins?” He called his son Bilal and said: “Woe to you, Bilal! Work for the Hereafter, work for a situation like your father's, and remember your death as if it is near.” Then he passed away. It is mentioned that this was in the year 31 AH. ⁽⁶⁾

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(1) “Siyar A'lam al-Nubala,” Imam Shams al-Din al-Dhahabi, vol. 2, p. 336.

(2) Ibid.

(3) Ibid, p. 337.

(4) “Al-Isabah Fi Tamyiz Al-Sahabah,” Uwaimir Abu al-Dardaa'.

(5) Ibid.

(6) “Al-Kamil fi al-Tarikh,” Ibn al-Athir, vol. 3, p. 24.

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