Imitating others is deeply ingrained in human nature. You’ll notice that a young child mirrors the actions and gestures of their parents, like a clear mirror reflecting the behaviors of those around them.

As a person grows older, their circle of imitation expands beyond parents, relatives, and neighbors to include those they trust, respect, or see as closer to human perfection. This admiration might be due to successful experiences, perceived excellence, or even a religious obligation from the Knower of the Unseen: “Those are the ones to whom We gave the Scripture and authority and prophethood. But if the disbelievers deny it, then We have entrusted it to a people who are not therein disbelievers. Those are the ones whom Allah has guided, so from their guidance take an example.” (Al-Anam: 89-90) “There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.” (Al-Ahzab: 21), and “There has already been for you an excellent pattern in Abraham and those with him.” (Al-Mumtahanah:4)

This desire to imitate can also come from a wish not to stray from one’s predecessors: “Rather they say, 'Indeed, we found our fathers upon a religion, and we are in their footsteps [rightly] guided.' And similarly, We did not send before you any warner into a city except that its affluent said, 'Indeed, we found our fathers upon a religion, and we are, in their footsteps, following.'” (Az-Zukhruf: 22-23)

Role models are those who embody our aspirations, proving that what we hope for is not just an illusion but something achievable. People differ in their talents and capabilities; some possess high aspirations and firm resolve, while others lack ambition and perseverance. Allah has displayed the spiritual, mental, and physical qualities of such exemplary individuals to demonstrate to humanity that reaching their status, or approaching it, is achievable through effort and dedication. Not everyone desires to be a leader; most people prefer to follow, adopting the vision and guidance of their trusted leader.

A child imitates their parents without conscious awareness, but a young adult chooses their role model with awareness and purpose, having set their goal and seeking a person who embodies that goal.

Role models are those embodying our aspirations, proving that what we hope for can be achieved.

If one seeks religion, morality, and knowledge, they will look for prominent figures in those areas. If seeking wealth, they will look to those who achieved prosperity. And if fame is the goal, they’ll find those celebrated worldwide.

Each goal has two potential paths: one legitimate, and one not. For instance, someone pursuing wealth may not care if they obtain it unlawfully; what matters is the wealth itself. They may follow others who succeeded through such means. Conversely, someone else may seek wealth but lawfully, admiring role models who attained it through hard work and lawful means.

This highlights that positive role models do exist, alongside negative ones. People are thus left to choose their path. Allah illustrates both types: regarding Prophet Ibrahimand his lineage, Allah says, “And We made them leaders guiding by Our command. And We inspired to them the doing of good deeds, establishment of prayer, and giving of zakah; and they were worshippers of Us.” (Al-Anbiya: 73) In contrast, about Pharaoh and his followers: “And We made them leaders inviting to the Fire, and on the Day of Resurrection they will not be helped.” (Al-Qasas: 41)

Young people may struggle when identifying their goals and selecting their role models. Often, they choose unwisely, following a path only to realize later it was wrong. The worst cases involve seeking religious understanding from unqualified individuals who wear the guise of reformers and preachers but, in reality, lead others astray. Some youth, motivated by a desire for religiosity, may fall into the clutches of extremists or lax individuals or those employed to corrupt people in the name of religion.

It was narrated from Hudhaifah bin Yaman that the Messenger of Allah (ﷺ) said: “There will be callers at the gates of Hell; whoever responds to them they throw them into it.” I said: “O Messenger of Allah, describe them to us.” He said: “They will be from our people, speaking our language.” ⁽¹⁾

That if young people have the freedom to choose role models, they may not always have access to positive figures. At times, certain figures are hidden from view, while others are promoted.

Role models can be historical or present-day figures. Youth have a wide range to choose from, including past figures whose legacies are established and known whether positive or negative. There are also contemporary figures, living among us, whose outward appearances may deceive us into thinking they are good role models, though time might reveal otherwise. In this context, Abdullah ibn Umar said, “Whoever wants to take a path should follow the path of those who have died.” ⁽²⁾ Abdullah ibn Mas’ud explained, “For the living are not safe from fitnah (trials).” ⁽³⁾

Though historical figures may be gone, they can never truly be erased. Their stories and legacies remain in sacred and literary sources, preserved for eternity.

 Allah says, “And We left for him [favorable mention] among later generations.” (As-Saaffat:78), an ayah referring to some prophets. This means: “We left him with an honorable mention in every nation, beloved by all.” ⁽⁴⁾

The problem lies with contemporary role models, who are subject to manipulation and omission when conflicts arise between them and powerful figures in their society, including the political authorities controlling the state.

 In times of political crisis, authorities may suppress dissenting voices, smear them, or even imprison them, denying them public platforms in media or literature. They elevate compliant individuals, distracting the masses from critical issues and showering these figures with wealth, effectively making them spokespersons for the regime. Such individuals may fall under the Prophet’s description, as narrated by Hudhayfah ibn al-Yaman: “The Hour will not be established until the happiest of people in the world is Luka' bin Luka'.” ⁽⁵⁾

Though good role models never fully disappear, they increase or decrease, but at the end times, the historic role models are what’s left for people. Abdullah ibn Amr ibn al-As reported: “I heard Allah's Messenger (ﷺ) saying, "Allah does not take away the knowledge, by taking it away from (the hearts of) the people, but takes it away by the death of the religious learned men till when none of the (religious learned men) remains, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So they will go astray and will lead the people astray.” ⁽⁶⁾

Thus, while some may attempt to erase good role models, they can only target the living among them. The legacy of deceased role models remains accessible for all time. This eternal legacy is a source of vitality for the Ummah, enabling it to rise from the ashes of its struggles and tribulations.

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1. Ibn Majah - in “Kitab al-Fitan,” Chapter: “Isolation,” Hadith no. 3979. Authenticated by Al-Albani in Sahih Sunan Ibn Majah.
2. Hilyat al-Awliya by Abu Nu`aym (1/ 305).
3. Al-Sunan al-Kubra by Al-Bayhaqi (10/ 116).
4. Tafsir al-Qurtubi (15/ 90).
5. Jami` at-Tirmidhi - in “Kitab al-Fitan,” Hadith no. 2209. Al-Tirmidhi classed it as “Hasan Gharib,” and it was authenticated by Al-Albani in Sahih Sunan at-Tirmidhi.
6. Sahih al-Bukhari - in “Book of Knowledge,” Hadith no. 100.

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Given the nature of our time, social media in its various forms has become a primary source in shaping the awareness of Arab youth, especially when considering statistics indicating an increase in the number of Arab internet users among teens and young adults, alongside a rise in hours spent online.

While social media plays a crucial role in keeping Arab youth informed about local and global events, this mode of knowledge presents challenges to the formation of true awareness. Genuine awareness forms through specific stages influenced by various factors, such as one’s religious, cultural, and moral affiliations, as well as their geographic and historical context. Consequently, certain ideas and issues warrant more focus and support than others.

However, social media promotes a culture of the “trend,” where every morning platforms are flooded with topics that many users engage with, investing countless hours discussing them. Often, these “trends” either deliberately or coincidentally overshadow more pressing issues in the Arab world. For instance, users may become preoccupied with debates on celebrating the Prophet’s birthday amid an ongoing genocide in a neighboring Arab country or lamenting the sale of a millionaire's restaurant while a brutal attack claims hundreds of lives in another Arab nation.

Additionally, relying primarily on social media has fostered a form of casual, fast-paced “general knowledge” that instills in young people a false sense of being informed about current events, encouraging them to share opinions on every topic, often without verification or a real understanding of the issue. This state has become a substitute for the deeper processes of comprehension and awareness, which involve deliberate research and thoughtful absorption of information—essential for real-life actions and behaviors.

One of the challenges social media poses to Arab youth awareness is its encouragement of impulsive reaction over reasoned thought. Reactions are swift emotional responses triggered by events that subside once the events lose prominence, rather than solutions to problems. This phenomenon is evident with every new trend, where users rush to respond to or comment on events without sufficient understanding, often sharing incorrect information or making swift, absolute judgments about partial or fragmented events. Such reactive behavior stems from the desire for immediate emotional engagement, which spares individuals the mental effort and accountability that come with thoughtful reflection.

Given the constrained reality in the Arab world, where the majority lack the means to influence real change, it is understandable that social media would hold such importance in terms of engagement and participation. The point here is not to discourage this interaction but to emphasize that any genuine awareness, which could lead to a transformation of ideas, values, behavior, and ultimately real change, must emerge gradually from fundamental sources of knowledge—beginning with divine revelation, historical experience, sound human knowledge, and reliable sources. True awareness empowers us to adopt a more effective approach to social media, transforming it into a constructive tool for our real, not just virtual, world.

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Where should our youth go when sectarian and ideological divisions rage across the Islamic landscape, leaving no space unmarked by clashes and competition? Where does this leave the new generation? And is there a way out of this harrowing turmoil? This is a question that elders must ask themselves before neglect and disregard consign them to oblivion. To our scholars, jurists, thinkers, leaders of thought, jurisprudence, opinion, heads of groups, parties, and institutions—we call upon you!

We no longer see any end or purpose to this artificial conflict; does anyone have a vision for a wise approach to this crisis? The youth are crying out for help, bearing the weight of lost hopes, crushed dreams, and the trampling of their ambitious visions, hurt and wounded in the wake of revolutions that promised so much. This is happening because your roles are absent!

Preserving Truth to Avoid Conflict

Do not hold the Quranic discourse accountable for your own entanglements, which have dragged an entire generation into turbulent waters. The Quran simply directed us to handle ambiguous verses by referring them back to clear and firm ones, preventing misinterpretations stemming from unstable souls: "It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those firm in knowledge say, 'We believe in it. All [of it] is from our Lord.' And no one will be reminded except those of understanding." (Aal Imran: 7)

Whether we say that the precise verses are fewer than the ambiguous, or whether we say that they comprise most of the Book, their very status as "the foundation of the Book" guarantees that the Quran, in both its clear and ambiguous verses, is guidance and clarification. Therefore, any conflict or disagreement does not arise from the Quranic message, for the Quran, as described by Allah, is "And We have sent down to you the Book as clarification for all things and guidance and mercy and good tidings for the Muslims." (An-Nahl: 89) The fault lies within us, as truth remains unblemished and untouched.

Exonerating Islamic Jurisprudence from the Roots of Conflict

As for the vast and noble Islamic jurisprudence, despite its wide scope and diverse opinions, despite the schools of thought based on this diversity, there is no room within it for division and discord. Scholars have long distinguished between mere differences of opinion and discord, favoring the former while condemning the latter.

The true challenge lies in that if one undertakes a long journey through the ocean of Islamic jurisprudence, exploring its schools, sources, and approaches, one will find nothing encouraging division or fragmentation. This is because differences in jurisprudence arise from natural and realistic factors, free from personal whims or desires. These factors include sources, temperaments, and lofty objectives. The sources of jurisprudence may lead to differing opinions on secondary rulings but not on the fundamentals of faith.

As for temperaments, the Quran acknowledges a fundamental truth about creation: "And they will not cease to differ. Except whom your Lord has given mercy, and for that He created them." (Hud: 118-119) This diversity, as Shatibi and others have noted, is by design. When differences remain within the bounds of secondary issues, they are among those upon whom Allah has bestowed mercy. And as for the purpose, it is to fulfill the comprehensive nature of Sharia, the universality of Islam, and the preservation of its teachings. This diversity in views and opinions lends the system flexibility and adaptability, as long as the differences do not encroach upon matters of faith, fixed truths, or those core beliefs known necessarily in Islam.

Effective Management of Differences as Means to Unity

Undoubtedly, managing differences stems from a cultural foundation rooted in the principles and ethics of jurisprudential disagreement. The turmoil seen in our contemporary lives and our academic, political, and advocacy activities cannot be attributed to these principles. This disturbance results from either a lack of understanding or lack of sincerity; no text or truth can produce instability.

If we sincerely believe in the above truth, it serves as the starting point for wise management of differences, achieving the essential minimum of Islamic unity and putting an end to conflicts among allies and friends. However, this belief alone is insufficient unless the foundational principles are solid and purposeful.

Principles of Managing Differences

Firstly, we must renew our faith in a way that revives sincerity and devotion, cleansing our hearts of the hidden desires and ambitions that distort public service. Public work easily becomes entangled with narrow partisan interests, which often align with personal interests connected to factions, groups, or parties. Hence, Quranic guidance consistently warns believers of selfish motives in public service. For instance, at the outset of the command to strive, when some asked about the spoils, the response was meant to curb any thought of personal gain: "They ask you, [O Muhammad], about the bounties [of war]. Say, “The [decision concerning] bounties is for Allah and the Messenger.” So fear Allah and amend that which is between you and obey Allah and His Messenger.'" (Al-Anfal: 1)

Secondly, we must draw a clear distinction between fixed principles and flexible issues, fostering a balanced approach. The mixing of fixed principles, which are beyond dispute, with flexible issues where differences are allowed is a frequent source of confusion. Here, the role of righteous scholars and experienced experts is crucial in defining and promoting knowledge of these constants, ensuring that they are not distorted by the ignorant or the malicious.

We must also establish a set of scientific and ethical guidelines for handling flexible issues, ensuring that differences enrich the landscape with diverse views that meet a wide range of needs and objectives, while also avoiding behavioral backlash from differing opinions.

Similarly, we must differentiate between rulings derived from religious texts and those relating to practical, worldly matters. Religious rulings come from the sources of Sharia, while other issues stem from reason and human experience. For this reason, the Companions were careful to distinguish between these two aspects when engaging in consultation and decision-making.

Furthermore, it is essential to separate our stance on a particular opinion from our stance on the person holding it. A view may be flawed without its proponent being a sinner. The opinion may require refutation without necessitating a breach in the relationship with its holder. Indeed, it is even accepted that a statement may be disbelief without the necessity of deeming the one who holds it as a disbeliever. This distinction prevents the aggression that often accompanies differing opinions.

Above all, there must be clear boundaries that no disagreement can cross, regardless of its severity. For instance, forming alliances with Islam's adversaries against other Muslims is a red line. Throughout history, and even in contemporary times, the Ummah has suffered numerous calamities due to this. Many who associate with Islamic activism, even jihad, continue to justify this error, making it crucial to form scholarly circles for adjudicating these matters.

In this regard, we should strive to expand the scope of shared values and emphasize respect for these commonalities. The Quran has taught us this; despite the intense conflict with the People of the Book, the Quran emphasizes shared values in multiple Surahs to pave the way for constructive dialogue.

This leads to the need for constructive dialogue, rooted in shared values, and wise consultation, with well-defined mechanisms ensuring effective performance and sound outcomes. The role of institutions and structured organizational work is to ensure that disagreements become merely one step in a decision-making process, with every opinion and perspective placed on its rightful path.

We face a major challenge and an array of threats capable of our destruction a thousand times over if we fail in this critical area. We are approaching a profound civilizational shift that will reshape the world, as the global human landscape is visibly turbulent, heralding tremendous transformations. In such times, the tools for managing differences are an urgent necessity.

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• Youth throughout history have had the greatest role in facing the dangers to our Ummah and achieving its historical victories.
• The struggle with the enemy is civilizational, between two contrasting systems, which necessitates the development of our Islamic project.
• The path to the revival of the Islamic Ummah requires strong hands and insightful vision, dedicated to Allah.

Youth in every nation are the backbone of its renaissance, the secret of its strength, and the determination of its path. They are looked upon when times get tough, and they are the hope on which nations rely. In every situation, they bear the burden of learning from past lessons, meeting present challenges, and shaping the future. This is their role in leading and rising nations, as well as in struggling nations rising from the ruins of a harsh past. In times of historical decline and the search for future paths, their burden is even greater.

Throughout history, youth have played the greatest role in facing the dangers to our Ummah and achieving its historical victories. They were the majority of the fighting force on the day of Badr, took the initiative to meet the enemy at Uhud, and led the Islamic conquests in the East and West. Muhammad ibn al-Qasim led the conquest of Sindh, Qutayba ibn Muslim led the conquest of Turkestan, and Mahmud of Ghazni was in his thirties when he began his campaign to conquer India.

Salahuddin Al-Ayyubi was 32 when he ruled Egypt and started preparing for the liberation from the Crusaders. Qutuz and Baibars were young when they won the Battle of Ain Jalut and ended the Mongol threat that endangered the world. Muhammad Al-Fatih was not yet 20 when he ascended the Ottoman throne, and two years later, he conquered Constantinople, which had resisted conquest for centuries.

Today, the afflicted peoples of our Ummah still place their hopes on their youth to lift them out of prolonged hardship and deep disgrace. Observing our current reality, one can hope for those expectations to be met. The youth of Palestine give us hope that victory is possible and near, in Allah’s will.

Conditions for Victory

An examination of history and the present necessitates certain conditions to achieve these hopes:

First: The realization in the minds and hearts of the victorious generation of the truth that our enemies have long tried to obscure: the core of our battle is our faith. The essence of victory lies in our awareness of this truth and our efforts to match it with intellectual, spiritual, and practical readiness.

We see Zionist leaders and their state affirm their distorted Torah foundations and false Talmudic premises openly and without hesitation. Western leaders also affirm them, sometimes subtly and other times plainly. Their actions clearly reflect these beliefs.

Understanding the motivations behind the enormous crimes and genocides they commit in Gaza, the West Bank, Lebanon, and throughout their history is impossible without understanding these religious myths that the state of Israel was founded upon, as warned by the French Muslim thinker Roger Garaudy. These distorted religious texts incite the killing of women and children, and are enacted by their current government led by Benjamin Netanyahu, which includes ministers who take pride in their bloody ideologies.

For instance, Amihai Eliyahu, the Minister of Heritage, called for the extermination of the people of Gaza with a nuclear bomb. National Security Minister Itamar Ben-Gvir, a follower of the infamous Rabbi Meir Kahane, founder of the extremist Kach movement, praises the perpetrator of the Hebron mosque massacre, Baruch Goldstein, calling him a “hero,” hanging his picture on his home wall. Finance Minister Bezalel Smotrich denies the existence of a Palestinian people altogether, claiming it was invented a hundred years ago to fight the Zionist project in the land of “Israel.” He arrogantly declares the necessity of expanding their state to include the “Greater Israel” as “allegedly” promised in the Torah.

Religious beliefs were not far from American presidents, who were influenced by Evangelical Zionism, which views the existence of “Israel” and its support as essential for the return of Jesus Christ.

Achieving the desired victory requires understanding the enemy’s essence, motivations, and plans, which will only happen by comprehending their religious drives and preparing suitable countermeasures; “And Allah is most knowing of your enemies. And sufficient is Allah as an ally, and sufficient is Allah as a helper.” (An-Nisa: 45)

Developing the Islamic Project

Second: Recognizing that the struggle with the enemy is a civilizational conflict between two contrasting systems. This necessitates developing our Islamic project in its political, economic, and intellectual aspects, and possessing equivalent scientific and technological foundations. We must acknowledge the enemy's scientific and technological lead and find ways to surpass it, employing it for the benefit of humanity and saving the world from a bleak future controlled by an aggressive system that holds the means to its destruction with its nuclear capabilities. These capabilities are already threatening the world, coupled with their hostility towards others and readiness to annihilate them to maintain their superiority and dominance.

This also entails the necessity of generational solidarity in the path of change; youth and elders must unite. The discord and disconnect between generations must end, and youth must not be incited to belittle the first generation of dawah carriers and path pioneers. Achieving the enemy's goal of creating a generation disconnected from its history, rich with lessons and experiences, must be avoided.

Our history is filled with exemplary elderly leaders who led the Ummah to glory and pride. The devil did not sow discord regarding their status and significant roles. Starting with the two sheikhs, Abu Bakr and Umar, and passing through Musa bin Nusayr, who was nearing eighty when he completed the conquest of Africa and moved towards Andalusia. Yusuf bin Tashfin was also nearing eighty when he won the Battle of Zallaqa, saving Andalusia in 479 AH. He continued his honorable jihad until he was nearly a hundred at his death. This legacy extends to Ahmad Yassin and others.

Third: The advocacy role of the best Ummah brought forth for mankind is immense. It is not confined to a specific group or team, nor can it be carried solely by a leading elite without the support of the masses and the supportive popular bases. Youth groups alone cannot bear it without the guidance of elders and teachers hardened by life, shaped by experiences, and driven by the ambition to pass on this legacy to promising young generations. This must be done in a spirit that embodies the blessed divine revelation, the righteous prophetic method, and the ongoing divine and universal laws.

Fourth: The path to reviving the Ummah requires strong hands and insightful vision from those troubled by the remembrance of the Hereafter, dedicating their efforts to Allah; “And remember Our servants, Abraham, Isaac, and Jacob—those of strength and [religious] vision. Indeed, We chose them for an exclusive quality: remembrance of the home [of the Hereafter].” (Sad: 45-46) This path is paved through the deceit of night and day and the forces of arrogance and oppression, yet it is the only path to salvation in this world from the evil machinations of enemies we have seen firsthand, and salvation in the Hereafter from Allah's judgment, who entrusted us with His religion and the legacy of His Prophet; “And We had already destroyed generations before you when they wronged, and their messengers had come to them with clear proofs, but they were not to believe. Thus do We recompense the criminal people. Then We made you successors in the land after them so that We may observe how you will do.” (Yunus: 13-14)

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